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A yazata is an angel in the Zoroastrianism religion.
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Is Mithra part of the Zoroastrian religion?
Yes, in ancient Persia, Mithra was a deity who evolved in the Zoroastrian religion as a yazata, or lesser divinity. Mithra was associated with contracts, covenants, and truth in Zoroastrianism.
In zoroastrian the bridge of judgment is called?
In Zoroastrianism the Bridge of Judgement is called the Chinvat bridge. In the Avestaic scripture the Avestaic word is Chinvat Paretu, literally meaning the Bridge of the Separator. On the fourth morning after death, the soul ascends into the spiritual realm, and stands before the 3 Yazatas, angels, for judgement, for life on the earthly realm. The three Yazatas, are Mithra, Yazata for overseeing all human contracts and relationship during one's lifetime on earth, whether the individual has pursued truth in everything he did. The second angel, Yazata, is Sarosh, the Yazata that judges all obedience and committemt of the individual to God and His laws. The third angel is Rashnu, the Yazata of Justice, his role is to assure justice and recompense. After the soul is judged, he or she proceeds to the Chinvat bridge, for the final entry into the spiritual world. If his/hers good deeds outweigh the bad, the bridge opens out wide and the soul crosses over to heaven, the House of Song, paridasu, paradise. When the bad deeds outweigh the good, the bridge narrows down to a razor sharp width, and the soul falls down into the House of Foul Food, hell. However, in Zoroastrianism, there is no perpetual hell. At the end of Time, all evil will be utterly destroyed, and the Soshyant, Redeemer, will judge all, including the souls in hell, and lead these back to the House of Song. There is no distinction between religions and creeds, all souls will be judged at the end of Time, forgiven for bad deeds and all will enter the House of Song.
What is the meaning of raman?
Persian origin fromancient Zoroastrian calenders:Raman= (Ramesh meaning peace)see belowIranian Calendar Systems, History and Origins By: Massoume Price, December 2001(http:/www.iranchamber.com/calendar/articles/calendar_systems_origins.php)The first calendars based on Zoroastrian cosmology appeared during the later Achaemenian period and though they have evolved and changed over the centuries the names of the months have remained more or less the same till now. Before this period old Persian inscriptions and tablets indicate that early Iranians used a 360-day calendar based on Babylonian system modified according to their own beliefs with their own name days. Month was divided into two or three divisions depending on the phases of the moon. Twelve months were named for various festivals or activities of the pastoral year with 30 days in each month. A thirteenth month every six years was added to keep the 360-day calendar in harmony with the seasons. Under the unified empire of the Achaemenian it was necessary to create a distinctive Iranian calendar based on Zoroastrian beliefs.In the new calendar following the Egyptian tradition the twelve months and the thirty days were each dedicated to a yazata (Eyzad) with four divisions resembling the Semitic week. Four of the days in the month were dedicated to Ahura Mazda and seven days were named after the six Amesha Spentas. Other thirteen days were named after Fire, the Waters, Sun, Moon, Tiri and Geush Urvan (the soul of all animals), Mithra, Sraosha (Soroush, yazata of prayer), Rashnu (the Judge), Fravashis, Verethraghna (Bahram), Raman (Ramesh meaning peace), and Vata the wind deity. Three were dedicated to female deities, Daena (yazata of religion and personified conscious), Ashi (yazata of fortune) and Arshtat (justice). The remaining four were dedicated to Asman (lord of sky or Heaven), Zam (Earth goddess) and finally Manthra Spenta (the Bounteous Sacred Word, a female deity) and Anaghra Raoch (the 'Endless Light' of paradise).The religious importance of the calendar dedications was very significant. Not only it fixed the pantheon of major deities, but ensured that their names were continuously uttered, since at every Zoroastrian act of worship the deities of both day and month are invoked. With the new system the pattern of festivities became clear as well, Mitrakanna or Mihregan was celebrated on Mithra day of Mithra month or Tiri festival (Tiragan) was celebrated on Tiri day of the Tiri month.
