Asman

In today's world, Asman has become a topic of interest and debate in various areas. From politics and economics to health and entertainment, Asman has captured the attention of millions of people around the world. With an impact that encompasses multiple aspects of society, Asman continues to generate controversy and reflection. In this article, we will explore the different facets of Asman and its influence on everyday life, analyzing its relevance in the current context and its possible repercussions in the future. Likewise, we will examine various perspectives and opinions about Asman, with the aim of drawing a complete panorama that allows us to understand its scope and meaning in contemporary society.

Asman (Avestan: 𐬀𐬯𐬨𐬀𐬥‎, romanized: asman) is the Avestan and Middle Persian name of the Zoroastrian divinity that is the hypostasis of the sky. Asman is the "highest heaven," and is distinguished from the firmament, 𐬚𐬡𐬁𐬴𐬀 (θβāṣ̌a), which lies nearer the earth. The 27th day of the Zoroastrian calendar is dedicated to him. In the Veda, अश्मन (áśman) means 'sky'. It also means "stone" so the specific sense in reference to the sky is as "stony firmament".

In the Avesta, specifically in the Vendidad, the word is mentioned as being the first thing created. The word is also the origination of the word آسمان (âsmân) in modern Persian and numerous languages of South Asia.

References

  1. ^ Naudou, Jean. "Polymorphisme du divin et monothéisme en Inde". In: Les grandes figures religieuses: fonctionnement pratique et symbolique dans l'Antiquité. Actes du Colloque international (Besançon, 25-26 avril 1984). Besançon: Université de Franche-Comté, 1986. p. 17 (Annales littéraires de l'Université de Besançon, 329)
  2. ^ Gershevitch & Fisher 1985, p. 642

Bibliography

  • Gershevitch, Ilya; Fisher, William Bayne (1985). Cambridge History of Iran. Cambridge University Press.

Further reading

  • Bläsing, Uwe. ""Asme, Asmen, Astare": Nordwestiranisches Wortgut Im Türkeitürkischen." Iran & the Caucasus 1 (1997): 171–78. www.jstor.org/stable/4030750.