“Lit. ‘adorable ones', a created spiritual being, worthy of being honored or praised. Like the Amesha Spentas they personify abstract ideas and virtues, or concrete objects of nature. The Yazatas are ever trying to help people, and protect us from evil.” (avesta.org)
“Yaz” dérives itself from Indo-European “yeh₂ǵ”/“yag”; to hold something as sacred or holy/revere it faithfully. To worship it fully. The cognate in Sanskrit would be “Yaj”. Yajatá, worthy to be worshipped, yájati, he who “sacrifices”, yajñá, “sacrifice” (rite of devotion).
“Yaz” itself means “to adore, to praise or worship, to honour.” To love something fully and dedicate yourself to it. To revere.
In Old Persian “yad” means to hold something as closely dear and powerful. It appears often next to “baga” which is another designation for an Ahura, the divine gods (there is a month on the Achaemenian calander... “bagayadiš”, worship fo the bagas/auspicious gods). “Baga” is related to Slavic “Bog”, Sanskrit “Bhaga”;“Lord”, “to give Fortune/Wealth”.
It is their good-hearted nature that inspires love within our souls and thus, we consider the Yazatas “worthy of worship”.
In Yasna 6.13 we have yazamaide, “to be honouring ‘X’ as holy and divine” – as very special. In Y 34.6 there is “yazemnascā” which I’ll simplify with it’s root “yazem-”. It denotes the life or revitalization received after worship of Mazdā, and most importantly the other Yazatas themselves.
So now, what does Yazata truly mean? One can see it in many ways! Those worthy of worship, the ones considered holiest, or (and my favourite), the adorable gods or powers.
They are “adorable” in the sense of the adoration people deeply have for them and that they too have for the world. They are innocent and incorruptible.
In the Avesta they are noted for their protective or guardian like-personas; Mithra the protector of Truth and upholder of Oath/divine friendship, Atar of the Holy Fire, the Ahuranis of the pure rivers or waters, Anahita of the Ābān, Sraosha of a just conscience, Akshti of deep peace, Tushnamaiti who is the inner development of soul (meditative thought), Airyaman as true brotherhood and healing of sickness, Daena of “insight” (the conscious mind/revelation), and so on. Their loving and spiritual natures help and guide us and protect the universe. They are not malicious or ill-willed.
In fact, they are already called “masters of truth”; or “Ashavans”
Since our goal is also to be this, in a way you could say we aspire to be like the Yazatas as well
We worship the Yazads due to their innately good/virtuous nature, and because we wish to invoke in us that same god-hood they possess
They are also always seen to be described as “full of life”, or vigorous in the texts as well. For example, we see the word “yazūm” as meaning “most energetic, youthful, young”. For the terms “Ahura” and “Asura”, it derives from ahū or ásu, a vitalizing life-force, power to manifest or ‘come to life’ (i.e as animated animators) aka existence. These are life-giving forces, creators and benefactors.
The difference between these gods and the demons/daevas is that, while the demons may be real, they are dead and lifeless and do not promote growth. Nothing comes from them, they suck the light out of everything in an attempt to fill their own voids. Daevas are deities who “fell” due to their arrogant and prideful nature in that they sided with Ahriman/Aka Manah (evil mind/spirit) and chose ‘worse thought’.
So, in the Zoroastrian creed we proclaim: “I curse the daevas!”. They attempt to poison creation and remain sickly due to their lack of goodness and alliance with Angra Mainyu (the restrictive deteriorative mentality)... They are the propagators of Druj and violence.
“I announce and carry out this Yasna (worship) for all the masters of Asha, and for all the yazatas, the beneficent, who dispose of all aright, for those both heavenly and earthly, who are worthy of worship and glorification in accordance with the highest truth (Asha Vahishta).” [Y 1.19]
All the Yazatas are given praise by Zarathustra and described eloquently, such as the star Tishtrya. It is not surprising to find said Yazatas usually written upholding the cosmic order with their assigned duties and virtues, written about with adoration in a deeply poetic fashion. They play a part in creation and the universe as a whole.
Now these forces don’t serve under Ahura Mazda. They are part of Mazda and are in alliance with him (“Mazda and ye other Ahuras”). They are like his Qualities, or perhaps even his children, they emanate from Mazda and stand by God’s side. Although this perception may differ for others. I would like to clarify that it is important to revere them fully as their own individual divine forces too, just as Ohrmazd envisioned by manifesting them in the first place…
The Yazatas emanate from Ahura Mazda but are worthy of veneration just as Ohrmazd is, and in many instances Ohrmazd performs Yasna (worship) to them when humans have failed to do so.
They are the pulses of beauty and life and all that is good in the world; the ones that deserve to be acknowledged. The primal spirits of Truth and pure Consciousness.
Something interesting to note is that there is no full equivalent of Ahura Mazda in the early Vedic texts (Rigveda to be exact). The closest thing would be “ásurasya māyáyā”, aka “Magic of the Asuras” (or their - literally - “mind-powers” as One). I just wanted to include this because it helps display a relationship between the Yazads and Ohrmazd. There is a unity, but also a plurality among them (unique in their own right).
Another thing, on the topic of “monotheism” and the relation with these lovely god-powers: remember that most of the Yazatas/Ahuras stem from PIIr mythology. If Zoroastrianism was 100% monotheistic then it already has become sort of heretical as it is now using old gods and goddesses as “angels” in its religion (re-purposing them). Monotheistic religions don’t do this.
The Yazatas are the awe-inspiring, truth upholding, life bestowing energies manifest from the supreme source. Like the stars who emerge like jewels embedded in the dark sky, we can appreciate them as distinct and colourful divinities. We ascribe to them and think, speak, and act justly and well.
Adored by us like one adores the land they live on or the people they love. The indestructible, lively, sweet god-powers that we come to know the world by. So I reject all the daevas, I reject their mannerisms and tendencies and I champion the Yazatas who are here for good.
The myths involving them invoke in us various types of wisdom. Like Tishtrya, who’s relation with Arash/Erekhsha (the most noble of archers) displays the need to target our own energies for the good of all (the people and the land we live on).
I also didn’t add or mention this, but: “Ahura” is usually translated as “Lord”/“Lordship” because they have the ability to bring life to something (have control or power to take action/rule). These are spirits of life. And ultimately, we praise that which is life-affirming and alive. Yazads then are clearly real, animated divinities that are able to cause change and progress (compared to the stagnated daevas) and who give that spark of energy into our world/selves.
Very much conscious and spiritual!
I changed/removed some parts of this post. At the time I was still monotheistically leaning… now I can safely say, that no ‘-ism’ correctly defines the religion, although aspects of dualism, polytheism, and monism are intertwined and can be used as meaningful descriptors concerning our cosmology, etc. :) The focal point is simply Aša/Arta, cosmic order, that which our divinities flow around.
