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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'.
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 ...
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]
Zoroastrian or Iranian cosmology refers to the origins and structure (cosmography) of the cosmos in Zoroastrianism. Zoroastrian literature describing cosmographical beliefs include the Avesta (especially in its description of Avestan geography) and, in later Middle Persian literature, texts including the Bundahishn, Denkard, and the Wizidagiha-i Zadspram.
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 .
In the Zoroastrian texts of the 9th–12th centuries, the function of battling Aeshma is also ascribed to Mithra (Zand-i Wahman yasn 7.34), and Denkard 3.116 places him in opposition to Vohu Manah. The demon is made commander by Angra Mainyu ( Zatspram 34.32) and although he is closely related to Az, the demon of "avarice", Az will eventually ...
Texts of the Avesta became available to European scholarship comparatively late, thus the study of Zoroastrianism in Western countries dates back to only the 18th century. [16] Abraham Hyacinthe Anquetil-Duperron travelled to India in 1755, and discovered the texts among Indian Zoroastrian communities. He published a set of French translations ...
In Zoroastrian scripture, Mithra is distinct from the divinity of the Sun, Hvare-khshaeta (literally "Radiant Sun", from which the Middle Persian word Khorshed for the Sun). However, in Zoroastrian tradition, Mithra evolved from being an all-seeing figure (hence vaguely associated with the Sun) into a divinity co-identified with the Sun itself ...