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Sraosha
Sraosha (Avestan: 𐬯𐬭𐬀𐬊𐬴𐬀, romanized: sraoṣ̌a or 𐬯𐬆𐬭𐬀𐬊𐬴𐬀, səraoṣ̌a; Persian: سروش), is the Avestan name of the Zoroastrian yazata of "Conscience" and "Observance", which is also the literal meaning of his name.
In the Middle Persian commentaries of the 9th-12th centuries, the divinity appears as 𐭮𐭫𐭥𐭱, S(a)rosh. This form appears in many variants in New Persian as well, for example سروش, Sorūsh. Unlike many of the other Yazatas (concepts that are "worthy of adoration"), Soroush is also frequently referred to as the "Angel of Conscience" or "Voice of Conscience", which overlaps with both of his role as the "Teacher of Daena", Daena being the hypostasis of both "Conscience" and "Religion" and Guardian/Companion over the Chinvat Bridge. Soroush is also the Persian name of the angel Gabriel in Abrahamic religions and the angel Jibril in Islam.
Soroush is already attested in the Gathas, the oldest texts of Zoroastrianism and believed to have been composed by Zoroaster himself. In these earliest texts, Soroush is routinely associated with the Amesha Spentas, the six "Bounteous Immortals" through which Ahura Mazda realized ("created by His thought") creation.
In the Gathas, Soroush's primary function is to propagate conscience and the beauty of life, secondly the religion of Ahura Mazda to humanity, as Soroush himself learned it from Ahura Mazda. This is only obliquely alluded to in these older verses, and is properly developed in later texts (Yasna 57.24, Yasht 11.14 etc.). Directly evident in the Gathas is the description as the strongest, the sturdiest, the most active, the swiftest, and the most awe-inspiring of youths (Yasna 57.13), and as the figure that the poor look to for support (57.10).
In the ethical goals of Zoroastrianism ("good thoughts, good words, good deeds") as expressed in Yasna 33.14, Soroush is identified with good deeds. This changes in Zoroastrian tradition (Denkard 3.13-14), where Soroush is identified with good words. In Yasna 33.5, the poet speaks of Soroush as the greatest of all (decision makers) at the final renovation of the world.
In 50.4-5, the poet sees the path of Soroush (an allusion to the Chinvat bridge) as
In 43.46, Zoroaster is reminded to hurry with the propagation of Mazda's message before the prophet's death (before he encounters Soroush and Ashi). In 44.16, Soroush and Vohu Manah ("Conscience" and "Good Thought") are said to be brought to all humankind.
Soroush has two yashts dedicated to him. One of these is Yasna 56–57, which is part of the primary Zoroastrian act of worship. Yasna 56-57 is a "hidden" yasht in that those verses describe a devotee's relationship with Soroush but do not directly address him. The other hymn to the divinity is Yasht 11, which is a direct invocation of Soroush and bears his name in the title. Yasht 11 - like the other direct Yashts also - is not part of the liturgy of the Avesta proper. Yasht 11 has survived in a fragment of the Hadhokht Nask, which is today part of the Khordeh Avesta, the "little Avesta."
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Sraosha
Sraosha (Avestan: 𐬯𐬭𐬀𐬊𐬴𐬀, romanized: sraoṣ̌a or 𐬯𐬆𐬭𐬀𐬊𐬴𐬀, səraoṣ̌a; Persian: سروش), is the Avestan name of the Zoroastrian yazata of "Conscience" and "Observance", which is also the literal meaning of his name.
In the Middle Persian commentaries of the 9th-12th centuries, the divinity appears as 𐭮𐭫𐭥𐭱, S(a)rosh. This form appears in many variants in New Persian as well, for example سروش, Sorūsh. Unlike many of the other Yazatas (concepts that are "worthy of adoration"), Soroush is also frequently referred to as the "Angel of Conscience" or "Voice of Conscience", which overlaps with both of his role as the "Teacher of Daena", Daena being the hypostasis of both "Conscience" and "Religion" and Guardian/Companion over the Chinvat Bridge. Soroush is also the Persian name of the angel Gabriel in Abrahamic religions and the angel Jibril in Islam.
Soroush is already attested in the Gathas, the oldest texts of Zoroastrianism and believed to have been composed by Zoroaster himself. In these earliest texts, Soroush is routinely associated with the Amesha Spentas, the six "Bounteous Immortals" through which Ahura Mazda realized ("created by His thought") creation.
In the Gathas, Soroush's primary function is to propagate conscience and the beauty of life, secondly the religion of Ahura Mazda to humanity, as Soroush himself learned it from Ahura Mazda. This is only obliquely alluded to in these older verses, and is properly developed in later texts (Yasna 57.24, Yasht 11.14 etc.). Directly evident in the Gathas is the description as the strongest, the sturdiest, the most active, the swiftest, and the most awe-inspiring of youths (Yasna 57.13), and as the figure that the poor look to for support (57.10).
In the ethical goals of Zoroastrianism ("good thoughts, good words, good deeds") as expressed in Yasna 33.14, Soroush is identified with good deeds. This changes in Zoroastrian tradition (Denkard 3.13-14), where Soroush is identified with good words. In Yasna 33.5, the poet speaks of Soroush as the greatest of all (decision makers) at the final renovation of the world.
In 50.4-5, the poet sees the path of Soroush (an allusion to the Chinvat bridge) as
In 43.46, Zoroaster is reminded to hurry with the propagation of Mazda's message before the prophet's death (before he encounters Soroush and Ashi). In 44.16, Soroush and Vohu Manah ("Conscience" and "Good Thought") are said to be brought to all humankind.
Soroush has two yashts dedicated to him. One of these is Yasna 56–57, which is part of the primary Zoroastrian act of worship. Yasna 56-57 is a "hidden" yasht in that those verses describe a devotee's relationship with Soroush but do not directly address him. The other hymn to the divinity is Yasht 11, which is a direct invocation of Soroush and bears his name in the title. Yasht 11 - like the other direct Yashts also - is not part of the liturgy of the Avesta proper. Yasht 11 has survived in a fragment of the Hadhokht Nask, which is today part of the Khordeh Avesta, the "little Avesta."