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Continue WZSE Weekly Scripture is the oldest of the revealed world-religions, and it has probably had more influence on humanity, directly and indirectly, than any other individual belief. - Boyce, Zoroastrians, 1979, p. 1. was thus the first to teach the doctrines of an individual judgment, Heaven and, the future resurrection of the body, the general Last Judgment and life eternally for the reunited soul and body. These doctrines would become familiar articles of faith for much of humanity, through the borrows of Judaism, Christianity and Islam; yet it is in Zoroastrianism itself that they have their full logical coherence.... - Boyce, op. Cit. p. 29. We provide the full text of the preserved Avesta, the oldest scripture of Zoroastrianism, as well as many Pahlavi scriptures. It also contains information about the Avestanian language, and other useful information for students of the Zoroastrian religion. Most of the texts in these archives are extremely rare. NOTE: Spelling of Zoroastrian technical terms has been normalized in these archives to facilitate searches. FEZANA published a Nawruz prayer book: Hama-Anjuman Prayers for Naurooz In English, Farsi and Gujarati. This is a humbling effort to bring all of our Zarathushti groups together in a common prayer environment. If you need a copy, please contact: Soli P. Dastur at: dastur [at] comcast [dot] net. Donations for printing and postage are encouraged. AVESTA (Ancient Scriptures of Zoroastrianism) Index ... -Baa-Nirang: Vendidad ceremony with Vendidad, and prayers and accompanying rituals performed during a real Vendidad ceremony. Kindly contributed by Ervad Jal Noshirvan Panthaky. Vendidad Saadeh: Only 22 Fargarads (chapter) of Vendidad. Kindly contributed by Ervad Jal Noshirvan Panthaky. (Pahlavi) (Sacred literature preserved in the Middle ) Index Locorum OTHER Antia, Dr. Kersey: Arguments for Acceptance and Other Articles Dabestan-e Madaheb (School of Religious Doctrines): 17th Century Description of Religions and Occult Practices of India Articles by Soli Dastur Dhalla, History of Zoroastrianism (1938), Part 2, Part 3, Part 4, Part 5, Part 6, Part 7 Dhalla, Saga of a Soul -- Anykt autobiography , Part 2, Part 3, Part 4, Part 5 Drower, Peacock Angel (1941) Dinshaw J. , Understanding . Also available as an [EPUB]. Kerr Sam: Books and articles Life of Zarathushtra told in pictures Meherjirana: The genealogy of the Naosari priests, courtesy of Ervad Noshir Hormuzdiar. J.J. Modi's My Travels Outside Bombay: , , Baku translated and kindly contributed by Soli Dastur. J.J. Modi's religious ceremonies and customs of the Parsés (Bombay, 1922) Rohinton Nariman, The Inner Fire — Faith, Choice, and Modern-Day Living in Zoroastrianism, with the kind of permission of the author. Persian texts (Complete) ( Mazda came to my aid) Pazand Book of Jamaspi: Prophecies of the last millennium Persian Rivayats (15th to 18th century epistles) ... Pithawalla, Maneckji Bejanji: Steps to the prophet Zoroaster, with a book of daily Zoroastrian prayers Qissa-in Sanjan History of emigration of Zoroastrians to India Sad Dar (hundred subjects)... Kersi B. Shroff: Ancient Sogdiana: A Zoroastrian Stronghold (2016) Kersi B. Shroff and Galina Woodova: The Journey to the Land of the Ancient Fires, Azerbaijan (2019) 'Ulema-i Islam The Woodcutter and his Fortune (Mushkel Aasan) [HTML] [HTML] [PDF] [PDF] Poems Zartusht nameh (Story of Zarathushtra)[HTML] [PDF] Zoroastrianism (Parsism) Influence on Islam (Ignaz Goldziher) Information about Avestclaim May your mind be the master of its promise; may your soul be the master of his promise; and may you live on in the joy of your soul all the nights of your life. Zoroastrian compendium of sacred literature For other uses of the word Avesta, see Avesta (disambiguation). Part of a series aboutZoroastrianismAtar (fire), a primary symbol of Zoroastrianism Primary topics Zarathustra Persian/Iran Divine units Amesha Spentas Angra Mainyu Scripture and worship A dur Burzen-Mihr Adur Gushnasp Avesta Cypress by Gathas Yasna Vendidad Visperad Den Revayats Ab-Zohr Yeng hatam ärhya Fire Temples 101 Name of Ahura Mazda Accounts and Legends Dēnkard Bundahišn Book by Arda Viraf Book by Story of Sanjan History and Culture Calendar Festivals Marriage Funeral parers Zoroastrians in India Zoroastrianism in the United States Iranian Persecution of Zoroastrians Related topics Criticism of Zoroastrianism Religionportalvte Avestaen /əˈvɛstə/ is the primary collection of religious texts of Zorianism , composed in Avestan language. [1] The Avesta texts fall into several different categories, arranged either by dialect, or by use. The main text of the liturgical group is Yasna, which takes its name from the Yasna ceremony, zoroastrianism's primary act of worship, and in which the Yasna text was recited. The most important portion of the yasna texts is the five Gathas, consisting of seventeen hymns attributed to Zoroaster himself. These hymns, along with five other short Old Avestan texts that are also part of Yasna, are in old (or Gathic) Avestan language. The remainder of Yasna's texts are in Yngre Avestan, which is not only from a later stage of the language, but also from a different geographical region. Extensions to the Yasna ceremony include the texts of Vendidad and Visperaden. [2] The Visperad extension consists mainly of the additional invocation of god while Vendidad is a mixed collection of prose texts that mostly deal with purity laws. [3] Even today, Vendidad is the only liturgical text that is not recited entirely from memory. [3] Some of the materials of the extended Yasna are from the Yashts,[3] hymns to the individual yazatas. Unlike Yasna, Visperad and Vendidad, yashts and the other smaller texts of Avesta, it is no longer used liturgically in high rituals. Aside from Yashts, these other smaller texts include Nyayesh texts, Gah texts, Siroza, and various other fragments. Together, these smaller texts are conventionally called Khordeh Avesta or Little Avesta texts. When the first Khordeh Avesta editions were printed in the 19th century, these texts (along with some non-Avestanian language prayers) became a book of common prayer for lay people. [2] The term Avesta is from the 9th-century works of the Zoroastrian tradition, where the word appears as zoroastrian middle Persian abestāg, [4][5] Bok Pahlavi-p(y)stikʼ. In this context, the abestāg texts are presented as knowledge received and distinguished from the exesomic comments (zand) thereof. The literal meaning of the word abestāg is uncertain; it is widely recognized to be a scholarly borrowing from Avestan, but none of the proposed etymologies have been widely accepted. The generally repeated derivation from *upa-stavaka is from Christian Bartholomae (Altiranisches Wörterbuch, 1904), which interpreted abestāg as a descendant of a hypothetical reconstructed Praise-song Old Iranian word (Bartholomae: Lobgesang); That word is not actually certified in any text. Historiography Avesta's surviving texts, as they exist today, are derived from a single master's copy produced by collation and review in the (224–651 CE/AD). This master copy, which is now lost, is known as the Sassan archetype. E.Kr [1] Summaries of the various Avesta texts found in the 900s/10's texts of Zoroastrian tradition suggest that a significant part of the literature in the Avestan language has been lost. [2] Only about a quarter of the Avestan sentences or verses referred to by the 9th-century commentators can be found in the surviving texts. This suggests that three-quarters of Avestan's material, including an indefinite number of legal, historical and legendary texts, has been lost since then. On the other hand, it seems that the most valuable parts of the canon, including all the oldest texts, have survived. The probable reason for this is that the surviving materials represent those parts of Avesta that were in regular liturgical use, and therefore known by the priests and not dependent on their preservation on the survival of specific manuscripts. A history of the Avesta, if one had, is in the realm of the legend and myth. The oldest preserved versions of these fairy tales can be found in the ninth to 11th century texts of the Zoroastrian tradition (i.e. in the so-called Pahlavi books). The legends run as follows: The twenty-one nasks (books) of the Avesta were created by Ahura Mazda and brought by Zoroaster to his patron ( 4A, 3A). [6] Supposedly, Vishtaspa (Dk 3A) or another Kayanian, Daray (Dk 4B), had two copies made, one of which was kept in the Treasury, and the other in the royal archives (Dk 4B, 5). [7] After Alexander's conquest, Avesta was then destroyed or scattered by the Greeks after they translated the scientific passages they could use (AVN 7–9, Dk 3B, 8). [8] Several centuries later, one of the Parthiska emperors named Valaksh (one of the Vologas) probably had when they collected the fragments, not only of those previously written down, but also by those who had only been transferred orally (Dk 4C). [8] The Karden also transfers another legend related to the transmission of the Avesta. That story praises the collation and purification of the early Priest of the Sasanian era (the High Priest of Ardashir I, r. 224–242, and Shapur I, r 240/242–272), who had the scattered works collected, and which he approved only one part as authoritative (Dk 3C, 4D, 4E). [9] Tansar's work was then supposedly completed by Adurbad Mahraspandan (High Priest of Shapur II, r. 309– 379) who made a general revision of the cannon and continued to ensure its orthodoxy (Dk 4F, AVN 1.12–1.16). [10] A final revision was probably undertaken in the 6th century under (Dk 4G). [11] At the beginning of the 20th century, the legend of the social gathering gave me a search for a 'parthisk archetype' of Avesta. In the theory of Friedrich Carl Andreas (1902), the Avestanian texts were assumed archaic in nature due to preservation via written transmission, and unusual or unexpected spellings in the surviving texts were assumed to be reflections of errors introduced by sasanian-era transcription from the Aramaic alphabet-derived Pahlavi script. [n 2] The search for the Arsacid archetype was increasingly criticized in the 1940s and eventually abandoned in the 1950s after Karl Hoffmann demonstrated that the inconsistencies that Andreas noted were actually due to unconscious changes introduced by oral transmission. [12] Hoffmann[13] identifies these changes to be due[14] in part to changes introduced through recitation; [n 3] partly to influence from other Iranian languages picked up on the way of the transfer from somewhere in Eastern Iran (i.e. Central Asia) via Arachosia and through to Persia; [n 4] and partly because of the influence of phonetic developments in the avestan language itself. [n 5] The legends of Arsacid-era collation and review are no longer taken seriously. [18] It is now certain that avesta's various texts for most of its long history were handed down in a terrible way,[18] and independently of each other, and that it was not until around the 5th or 6th century that they were engaged in written form. [1] However, in its long history, only the Gathiska texts seem to have been memorized (more or less) accurately. [3] The other less sacred works seem to have been handed down in a more fluid oral tradition, and were partially recomposed with each generation of poet-priests, sometimes with the addition of new material. [3] The younger Avestan texts are therefore composed works, with contributions from several different authors over the course of several hundred years. The texts became available for European scholarship comparatively late, thus the study of Zoroastrianism in Western countries dates back to only the 18th century. [19] Abraham Hyacinthe Anquetil-Duperron traveled to India in 1755, and discovered the texts among Indian Zoroastrian (Parsi) communities. He published a set of French translations in 1771, based on translations from a Parsi priest. Anquetil-Duperron's translations were initially dismissed as a forgery in poor Sanskrit, but he was vindicated in the 1820s after Rasmus Rask's examination of the Avestanian language (A treatise on the authenticity of 's language, Bombay, 1821). Rask also determined that Anquetil-Duperron's manuscript was a fragment of a much larger literature of sacred texts. Anquetil-Duperron's manuscripts are available at the Bibliothèque nationale de France (manuscripts of the P' series), while Rask's collection is now in the Royal Library, Denmark ('K' series). Other major Avestan language manuscript collections are those of the British Museum ('L'series), the K. R. Cama Oriental Library in Mumbai, the Meherji Rana Library in Navsari, and at various universities and national libraries in Europe. Structure and content In its current form, Avesta is a compilation from different sources, and its different parts are from different periods and vary greatly in character. Only texts in the avestan language are considered part of Avesta. According to Denkarden, the 21 nasks (books) reflect the structure of the 21-word Ahuna Vairya prayer: each of the three lines of prayer consists of seven words. The corresponding number of nasks is divided into three groups, of seven volumes per group. Originally, each volume had a word of prayer as its name, which so marked the position of a volume relative to the other volumes. Only about a quarter of the text from nasks has survived until today. The content of Avesta is divided locally (although the organization of nasks is not), but these are not fixed or canonical. Some researchers prefer to place the categories in two groups, one and the other general. The following categorization is described by Jean Kellens (see bibliography, below). The Yasna Main article: Yasna Yasna 28.1 (Bodleian MS J2) Yasnaen (from yazišn worship, oblations, cognate with Sanskrit yajña), is the primary liturgical collection, named after the ceremony it was recited. It consists of 72 sections called Ha-iti or Ha. The 72 threads of lambswool in , the sacred thread worn by zoroastrians, represent these sections. The central part of Yasna is Gathas, the oldest and holiest part of Avesta, believed to have been composed by Zarathushtra (Zoroaster) himself. The Gathas is structurally interrupted by the (seven-chapter Yasna), which makes up chapters 35–42 of the Yasna and is nearly as old as the Gathas, consists of prayers and hymns in honor of Ahura Mazda, the Yazatas, the , Fire, Water, and Earth. The younger Yasna, though handed down in prose, may once have been metric, as Gathas still is. The White-sided Main Article: Visperad The Visperad (from vîspe ratavo, (prayer to) all patrons) is a collection of supplements to Yasna. The Vissaved is divided into 23 or 24 cardo (sections) that are interleaved in Yasna during a Visperad service (which is an extended Yasna service). The White-sperad collection has no device of its own, and is never recited separately from Yasna. The Vendidad Main article: Vendidad Den Vendidad (or Vidēvdāt, a corruption of Avestan Vī-Daēvō-Dāta, Given Against the Demons) is an enumeration of various manifestations of evil spirits, and ways to confuse them. Vendidad includes all the 19th nask, which is the only nask that has survived in its entirety. The text consists of 22 Fargards, fragments arranged as discussions between Ahura Mazda and Zoroaster. The first fargard is a dualistic creation myth, followed by the description of a destructive winter on the lines of the Flood myth. The second fargarden recounts the legend of Yima. The remaining fargards deal primarily with the hygiene (the care of the dead in particular) [fargard 3, 5, 6, 7, 8, 9, 10, 16, 17, 19] as well as illness and spells to fight it [7, 10, 11, 13, 20, 21, 22]. Fargards 4 and 15 discuss the dignity of wealth and charity, marriage and physical exertion, and the indignity of unacceptable social behavior such as assault and breach of contract, and indicate penance required to atone for violations of this. The Vendidad is an ecclesiastical code, not a liturgical manual, and there is a certain moral relativism evident in the codes of conduct. Vendidad's different parts vary greatly in character and in age. Some parts may be comparatively recent originalthough most of it is very old. The Vendidad, unlike Yasna and Vissaved, is a book of moral laws rather than records of a Ceremony. However, there is a ceremony called Vendidad, in which Yasna recited with all chapters of both Vissaved and Vendidad inserted at appropriate points. This ceremony is performed only at night. The Yashts Main article: Faravahar, believed to be an image of a Fravashi, as mentioned in the Yasna, Yashts and Vendidad Yashts (from yešti, worship by celebration) is a collection of 21 hymns, each dedicated to a particular deity or divine concept. Three hymns of the Yasna liturgy that worship through praise is-in tradition-also nominally called yashts, but does not count among the Yasht collection because the three are part of the primary liturgy. The Yashts vary greatly in style, quality and scope. In their current form they are all in prose but analysis suggests that at one point they may have been in verse. (see ). The Siroza exists in two forms, the shorter one (little Siroza) is a short enumeration of the gudinities with their epithets in the genitive. The longer (large Siroza) has complete sentences and sections, with yazatas treated in anasative. The Siroza is never recited as a whole, but is a source of individual sentences devoted to special deities, to be inserted at appropriate points of the liturgy depending on the day and month. The Nyayeshes The Five Nyayeshes, abbreviated Ny., are prayers for regular recitation of both priests and laziness. [2] They are addressed to the Sun and (recited together three times a day), to the moon (recited three times a month), and to the Water and to Fire. [2] Nyayeshes are composite texts containing selections from Gathas and Yashts, as well as later materials. [2] The Gahs Main article: Gāh The five gāhs are invocation to the five Gudinities watching over the five divisions (gāhs) of the day. [2] Gāhs are similar in structure and satisfaction to the five Nyayeshes. The Afrinagans Afrinagans are four blessing texts recited at one given occasion: the first in honor of the dead, the second on the five epagomenal days that end the year, the third recited at the six season celebrations, and the fourth in the early and late summer. Fragments Any material in Avesta that is not already in one of the other categories falls into a fragment category, which – as the name suggests – includes incomplete texts. There are altogether more than 20 fragment collections, many of which have no name (and are named then after their owner/collator) or only one Middle Persian name. The more important of the fragment collections are the Nirangistan fragments (18 of which make up the Ehrbadistan); the Pursishniha issues, also known as Fragment ; And Nask volume of the scriptures with two fragments of esskaological significance. Other Zoroastrian religious texts Only texts preserved in the Avestanlanguage are counted as scripture and are included in Avesta. Several other secondary works are nevertheless crucial for Zoroastrian theology and scholarship. The most notable among the Persian intermediate texts are Dēnkard (Acts of Religion), dating back to the ninth century; (Urlig creation), finished in the eleventh or twelfth century, but containing older materials; the Mainog-i-Khirad (Spirit of Wisdom), a religious conference on faith issues; and arda Viraf's book, which is especially important for its view of death, salvation, and life in the hereafter. Of the post- 14th century works (all in New Persian), only Sad-dar (Hundred Doors, or Chapters), and Revayats (traditional treatises) are of doctrinal importance. Other texts such as Zartushtnamah (Book of Zoroasters) are only notable for their preservation of legend and folklore. The Aogemadaeca we accept, a treatise on death is based on quotes from Avesta. References Notes ^ K1 represents 248 sheets of a 340-sheet Vendidad Sade manuscript, i.e. a variation of a Yasna text in which sections of Visperad and Vendidad are interleaved. The Colofon of K1 (K=Copenhagen) identifies its place and the year of completion to Cambay, 692Y (= 1323–1324 EE). The date of K1 is given from time to time incorrectly as 1184. This mistake is due to a 19th-century confusion of the date of K1 with the date of K1's source: in the postscript to K1, the copyist – a certain Mehrban Kai Khusrow of Navsari – gives the date of his source as 552Y (= 1184 AD). That text from 1184 has not survived. ^ For a summary of Andrew's theory, see Schlerath (1987), 29–30. ^ For example, prefix repetition as in, for example, paitī ... paitiientī vs. paiti ... aiienī (Y. 49.11 against 50.9), or sandhi processes on word and syllable boundaries, e.g. adāiš for *at̰.āiš (48.1), ahiiāsā for ahiiā yāsā, gat̰.tōi for *gatōi (43.1), ratūš š́ioθanā for *rat š́iaθoanāan (33.1). [15] ^ e.g. uneven interior hw > xv, found in e.g. haraxvati- 'Arachosia' and sāxvan- 'instruction', instead of regular interior hw > urh found in e.g. aojōrvhant- 'strong'. [16] ^ e.g. -ō instead of expected OAv. -ə̄ for Ir. -ah in almost all polysyllables. [17] Citations ^ a b c Boyce 1984, p. 1. ^ a b c d e f g Boyce 1984, p. 3. ^ a b c d e f Boyce 1984, p. 2. ^ Kellens, 1987, p. 239. ^ Cantera 2015. ^ Humbach, 1991, 50–51. ^ Humbach, 1991, 51–52. ^ a b Humbach 1991, p. 52–53. ^ Humbach, 1991, 53–54. ^ Humbach, 1991, p. 54. ^ Humbach, 1991, p. 55. ^ Humbach, 1991, p. 57. ^ Hoffmann, 1958, pp. 7ff. ^ Humbach 1991, pp. 56–63. ^ Humbach, 1991, 59–61. ^ Humbach, 1991, p. 58. ^ Humbach, 1991, p. 61. ^ a b 1991, p. 56. ^ Boyce, 1984, p. x. Works quoted Boyce, Mary (1984), Textual sources for the study of Zoroastrianism, Manchester UP. Cantera, Alberto (2015), Avesta II: Middle Persian Translations, Encyclopedia Iranica, New York: Encyclopedia Iranica online. Hoffmann, Karl (1958), Altiranisch, Handbuch der Orientalistik, I 4,1, Leiden: Brill. Humbach, Helmut (1991), the Gathas of Zarathushtra and the other old Avestan texts, part I, Heidelberg: Winter. Kellens, Jean (1983), Avesta, Encyclopædia Iranica, vol. 3, New York: Routledge and Kegan Paul, 35–44. Kellens, Jean (1987), Characters of Ancient Mazdaism, History and Anthropology, vol. 3, Great Britain: Harwood Academic Publishers, pp. 239–262. Schlerath, Bernfried (1987), Andreas, Friedrich Carl: Andreas theory, Encyclopædia Iranica, vol. 2, New York: Routledge and Kegan Paul, pp. 29–30. Talageri, S. G. (2010). The Rigveda and Avesta: The final evidence. New Delhi: Aditya Prakashan. Jal, M., & Centre for Studies in Civilizations (Delhi, India). (2012). Zoroastrianism: From antiquity to the modern period. External links Look up Avesta in Wiktionary, the free dictionary. Wikiquote has quotes related to: Avesta Wikisource has original text related to this article: Avesta avesta.org: translation by and L. H. Mills forms part of the sacred books of the East series, but is now considered obsolete. Zend-Avesta . Encyclopædia Britannica (11th ed.). 1911. The British Library: Discovering Sacred Texts - Zoroastrianism Taken from

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