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Asha (/ ˈ ʌ ʃ ə /) or arta (/ ˈ ɑːr t ə /; Avestan: 𐬀𐬴𐬀 Aṣ̌a / Arta) is a Zoroastrian concept with a complex and highly nuanced range of meaning. It is commonly summarized in accord with its contextual implications of 'truth' and 'right' (or 'righteousness'), 'order' and 'right working'.
Zoroastrian literature is the corpus of literary texts produced within the religious tradition of Zoroastrianism. These texts span the languages of Avestan , named after the famous Zoroastrian work known as the Avesta , and Middle Persian (Pahlavi), which includes a range of Middle Persian literature .
Zoroastrian doctrine holds that, within this cosmic dichotomy, human beings have the choice between Asha (truth, cosmic order), the principle of righteousness or "rightness" that is promoted and embodied by Ahura Mazda, and Druj (falsehood, deceit), the essential nature of Angra Mainyu that expresses itself as greed, wrath, and envy. [11]
The Avesta (/ ə ˈ v ɛ s t ə /, Book Pahlavi: ʾp(y)stʾk' (abestāg), Persian: اوستا (avestâ)) is the text corpus of religious literature of Zoroastrianism. [1] All its texts are composed in the Avestan language and written in the Avestan alphabet. [2]
Arthur Christensen, one of the first proponents of the theory that Zurvanism was the state religion of the Sasanians, suggested that the rejection of Zurvanism in the post-conquest epoch was a response and reaction to the new authority of Islamic monotheism that brought about a deliberate reform of Zoroastrianism that aimed to establish a ...
The work also delves into matters of medicine, astrology, and zoology. Some sections of the work derive from the Zend, an earlier Zoroastrian commentary. [1] [2] Alongside the Bundahisn, the Selections of Zadspram is one of the two primary systematic treatments of Zoroastrian cosmology known from Zoroastrian literature. [3]
The Bundahishn (Middle Persian: Bun-dahišn(īh), "Primal Creation") is an encyclopedic collection of beliefs about Zoroastrian cosmology written in the Book Pahlavi script. [1] The original name of the work is not known. It is one of the most important extant witnesses to Zoroastrian literature in the Middle Persian language.
It is probably one of the 9th or 10th century literary products of the province. A linguistic analysis supports this view. According to Encyclopædia Iranica, the story's definitive form goes back to the 9th to 10th century: [3] The Arda Wiraz-namag, like many of the Zoroastrian works, underwent successive redactions.