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Soroush has two yashts dedicated to him. One of these is Yasna 56–57, which is part of the primary
Zoroastrian act of adoration. 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
991:
invocation and other sacred formulae are
Soroush's weapons (57.22). He returned victorious from his battles with evil (57.12), which allowed the various aspects of creation to populate the world (57.23). Soroush wanders about the world teaching the religion of Mazda (57.24). Soroush is frequently
930:
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 old verses but is only properly developed in later texts
987:) and is "stately" (57.2, 57.5, 57.7, 57.9, 57.11, 57.15 etc.). He is said to have been the first in all of creation to adore Ahura Mazda and the Amesha Spentas. (57.2 and 57.6). He recited five holy verses in order to favor the great sextet (57.8), and the
939:
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).
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of wrath, for Aeshma distracts from proper worship, distorting "the intention and meaning of sacrifice through brutality against cattle and violence in war and drunkenness." While Aeshma's standard epithet is
890:(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
943:
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 (
19:
999:
In Yasht 11, mankind lives under
Soroush's constant guardianship (11.7). He is not interrupted by sleep in his constant vigil (11.14) in which he wields his weapons against the
947:
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.
1003:(11.0). Soroush teaches the word of Ahura Mazda to mankind (11.14). The poor look to him for support (11.3) and he is welcome in all homes that he protects (11.20).
1054:, the "bridge of judgement" that all souls of the dead must cross. Although Soroush is only one of the three divinities that pass judgement (the other two being
970:
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
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In Yasna 56–57, Soroush is variously described as mighty, the incarnate word of reason, whose body is the holy spell (57.1). Soroush "possesses Truth" (
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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
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1069:, "Recompense". In Yasht 17.15 and 17.17, Soroush is called Ashi's "brother." One of Soroush's stock epithets is
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In yet other texts
Soroush is again protector of ritual, but here the celebrant priest receives the epithet
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proper. Yasht 11 has survived in a fragment of the
Hadhokht Nask, which is today part of the
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described as the "lord of ritual" (57.2, 57.5, 57.7, 57.9, 57.11 etc.) and he propitiates
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In 50.4-5, the poet sees the path of Soroush (an allusion to the Chinvat bridge) as
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The Avestan language name of the Zoroastrian divinity of "Obedience" or "Observance"
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As also the other two guardians of the bridge, Soroush is closely identified with
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Minardi, Michele (2021). "The Image of the Zoroastrian God Srōsh: New Elements".
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of "Conscience" and "Observance", which is also the literal meaning of his name.
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In Zoroastrian tradition, Soroush is one of the three guardians of the
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of both "Conscience" and "Religion" and Guardian/Companion over the
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commentaries of the 9th-12th centuries, the divinity appears as
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27:from a Cul-de-sac", Folio 708v from the
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1123:History of Zoroastrianism
957:). In 44.16, Soroush and
911:In Zoroaster's revelation
30:Shahnameh of Shah Tahmasp
1046:In Zoroastrian tradition
996:with sacrifice (57.19).
492:101 Names of Ahura Mazda
978:, the "little Avesta."
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1517:Fravardigan (Mukhtad)
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809:𐬯𐬭𐬀𐬊𐬴𐬀
799:
798:
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