A review of the contents of chapter 30, verse 9, of the Gathas

 

فرید شولی زاده

مجله فروهار، شماره 439

مطالب فصل 30 آیه 9 گاتاها یکی از پرمعناترین و درخشان ترین آموزه هایی است که بشر تاکنون شنیده است. مفاد این آیه بیانگر وظیفه انسان نسبت به دنیاست. باب 30، آیه 9 می گوید:

آرزو می کنیم از کسانی باشیم که دنیا را به سوی پیشرفت و ترقی و مردم را به سوی صلاح و تقوا سوق می دهند. خداوند ما را هدایت کند تا از نیروی ذهن و قلب (عقل و عشق) برای یافتن سرچشمه خرد استفاده کنیم».

همانطور که در فصل 30 و 45 بیان شد، جهان از ظهور دو قوه تجلی می یابد: کاهش دهنده (انگره مینو) و افزایش دهنده (سپنتا مینو). قدرت فزاینده (spenta) نشان دهنده حرکت در جهان و منبع حیات جهان و حرکت جهان به سمت توسعه، پیشرفت، تکامل و تغییر در راستای نظم آفرینش است. قدرت دیگر (انگره مینو) کمرنگتر است که دنیا را به سمت رکود، نابودی، عقب ماندگی و زندگی منفی می برد.

در نتیجه این دو قوه در مسیر زندگی «زندگی مثبت و زندگی منفی»، «خیر و شر»، «مفید بودن و مضر بودن»، «زشتی و زیبایی»، «حرکت و سکون» و... معنا پیدا می‌کنند. اساساً بر اساس شناخت زرتشتی از هستی، به واسطه این دو قدرت افزایش و کاهش دهنده متضاد است که زندگی جهان معنا پیدا می کند و بشر با مقام واقعی انسانی خود، بین این دو قوه قرار می گیرد. ذهن او از یک سو او را فراتر از واقعیت مقام انسانی خود به سوی ابدیت و تعالی می برد و از سوی دیگر به مراتب پایین تر از واقعیت مقام انسانی اش یعنی سقوط، ذلت و پوچی.

در چنین شرایطی تکلیف بشر چیست؟ پاسخ در گاتاس روشن است: وظیفه انسان حرکت به سوی اشا (طهارت کامل ذهن و روح) است، زیرا حرکت به سمت اشا او را قادر می سازد تا نیروی حیات و تجلی حیات را در او تقویت و افزایش دهد. جهان. بطلان وجود ناگزیر باعث مرگ انسان می شود.

بنابراین، با توجه به مطالب فوق، وظیفه انسان در قبال عالم آشا، حرکت در راستای اشا و تقویت نیروی سپنتا مینو در جهان است. این فریضه که در باب 30 آیه 9 آمده است بین عالم بزرگ (آفرینش) و عالم صغیر (انسان) دو طرفه است، زیرا تلاش انسان در حرکت رو به جلو و طراوت بخشیدن به زندگی و تجدید جهان موجب بقا می شود. بشریت، و نیز به این دلیل که حفظ حیات دنیا و افزایش نیروی سپنتا مینو در جهان در راستای اراده اهورامزدا و آشا است. بر این اساس است که زرتشت با مردم صحبت می کند تا آنها را به سوی نیروی پیشرو (سپنتا) و آشا (فصل 31 بند 2) راهنمایی کند.

با توجه به مطالب فوق، برای رسیدن به آرمان های زندگی، همان گونه که زرتشت به ما آموخته است، طلسم، مهجوریت از دنیا و در انزوا زیستن راه درستی نیست، بلکه سخت کوشی و مبارزه با موانع خوشبختی و سختی هاست. راه درست. با سخت کوشی در زندگی می توانیم به رفاه و شکوفایی جامعه خود کمک کنیم. هر فردی به عنوان اعضای جامعه بشری، همان گونه که خواست اهورامزدا این است که انسان را که بهترین مخلوق است، برای بهبود وضعیت کنونی جامعه خود و در نتیجه سعادت و رستگاری بشریت ممکن سازد. عقل (انسان می تواند به عنوان قوی ترین ابزار خلاقیت عمل کند).

زرتشت از نظام زیستی که مردم منزوی برای رهایی از امور دنیوی و فرار از سختی های زندگی برمی گزینند و جان گرانبهای خود را در طلسم و افکار بیهوده صرف می کنند و از تجربیات و نتایج زندگی واقعی دوری می کنند، حمایت نمی کند. او این شیوه زیستن را برخلاف فطرت والا و پاک انسان می داند که آفریده اهورامزدا است.

معلم بزرگ به ما می آموزد که زندگی واقعی فقط دعا و اندیشیدن به خدا بدون کار سازنده نیست، بلکه برعکس، زندگی واقعی تلاش مستمر و مبارزه با موانع سعادت انسان است (فلسفه قطبیت). آفریدگار جهان که از او جوهره ذات خود را به دست می آوریم، نمی خواهد که افراد به مسئولیت تحمل بار زندگی پشت کنند و فقط برای نجات خود تلاش کنند.

یک فرد زرتشتی، چه عالم و چه عارف، چه کشاورز و چه دهقان، هرگز در خلوت، یا با موهای تراشیده و لباس کهنه، با بدن و صورت کثیف، دور از اجتماع زندگی نکرده است. در زندگانی زرتشتی، تصوف، اندیشه های درویشی و زهد، راه درستی برای نجات روح از هوس های دنیوی شمرده نمی شود. در عوض، تلاش برای زندگی شاد، همراه با اندیشه، گفتار و کردار نیک، رستگاری را به همراه خواهد داشت.

زرتشتی که هدفش تقرب به خداست از مسئولیت های فردی و اجتماعی خود فرار نمی کند و خدمت به مردم را همان بندگی خدا می داند. او معتقد است زندگی بر اساس تعالیم زرتشت نعمت بزرگی است و شادی ابدی را برای او به ارمغان می آورد. گاتاها به ما می آموزد که چگونه با شادی و غم زندگی و قدرت درک و احساس تارهای مختلف وجود روبرو شویم. آموزه‌ها و اندیشه‌هایی که همه خوشی‌ها و لذت‌های بشر را در دنیایی دیگر نوید می‌دهد و او را از احساس واقعیات زندگی در این دنیا باز می‌دارد، صحیح و سازنده نیست و نتیجه آن بدبختی انسان خواهد بود.

فلسفه واقعی زندگی تشویق بشر به زندگی و کمک به پیشرفت جهان است. زیرا پیشرفت این دنیا به آفرینش بهشت ​​منجر خواهد شد. پشت كردن به سعادت ها و شادي هاي آفريده اهورا به اميد ثواب و شادي در بهشت، سرنوشت انسان را در هر دو جهان تباه مي كند. وقتی همه امید انسان به بهشت ​​باشد، فضای اجتماعی برای گسترش رشد اقتصادی و صنعتی مساعد نخواهد بود و افراد این جامعه هیچ پیشرفتی در زندگی نخواهند داشت. در دین زرتشتی هرگز با ترک زندگی به کامیابی در زندگی دست نخواهد یافت.

فلسفه و هدف واقعی یک زرتشتی استفاده از نیروی جسمی و روحی خود در کنار هم است. کار سخت و جدی و تلاش مستمر مهمترین راهنما در زندگی یک زرتشتی است. در دین مزد یسنی کار و فعالیت نه تنها ممنوع نیست، بلکه مورد تشویق و قدردانی قرار می گیرد، به ویژه کشاورزی که یکی از مشاغل محترم و مفید به شمار می رود. کسی که در زمین بایر بکارد و مردابها را به زمین کشاورزی تبدیل کند و درخت بکارد، نیکوکاری می‌کند. زرتشت انواع فعالیت های جسمی و ذهنی را تشویق می کند و تنبلی و بطالت را منع می کند.

تلاش برای پیشرفت جهان و انسان وظیفه هر زرتشتی است. از کسانی باشیم که دنیا را به سوی ترقی و پیشرفت و مردم را به سوی تقوا و درستی هدایت می کنند.

Zurvanism

 

Farid Shoolizadeh

Amordad bi-weekly 

One of the prevailing beliefs among Iranians before Zarathushtra was Zurvanism, or belief in fate and fatalism (determinism, fatalism).  Zurvanism is a kind of philosophy which is based on eternal and unchangeable power of fate.  Followers of this philosophic idea believed that from the beginning to the end of the world nothing but the will of endless time (Zurvan) will exist, and all creatures move in the path that is pre-destined and disobeying is neither possible nor destined!  From the direct features of this faith not even its name has remained, but some principles of Zurvanism still prevail in the nature and behavior of some groups of Iranians, and of course its harmful affects has afflicted our society. . .

In the philosophy of Zurvan all creatures in the world are a game in the hands of faith and therefore it is clear that in the world of Zurvanists there is neither responsibility nor reward and punishment of the deeds of human beings.  In other words, from the beginning there is a pre-written page in the book of destiny for each creature, and besides that nothing will happen nor should it be expected to happen!  In today's way of thinking this system of life is similar to the instinctive lives of most of the animals; those which are subjected to their instinct.  In the Pahlavi book "Shekand Gamanik Vichar", written by Mardan Farrokh Urmazdad, regarding this subject, we read: "They (Zurvanists) think this way that this world with its changes, organism and order, and the units it is made of, the difference of one unit with the other, intervening and mixing one with the other, all and all are taken from the endless origin,. . . and also piety and forbearance

remains without reward and sin without punishment, heaven and hell no more exist and no sign of pious deed or sin, and therefore existence is only material and there is no spirituality."

The philosophy of Zurvanism does not believe in the events of life stemming from invasion and discrimination, because it believes that whatever happens is the will of a power beyond good and evil.  Rich is rich because it is the will of Zurvan (time) and the weak is weak because it is the will of Zurvan.  The philosophy of Zurvanism believes that greed has no meaning, because no one can want for more than is his share and cannot gain more.  This contentment is a guarantee that life is not wasted in greed and desire!!

If we study Zurvanism from sociology point of view we will understand that in a society where Zurvanism prevails no one feels that his rights have been aggressed because instead of 'right' people only have 'share'.  Because every aggressor or dictator acts according to the will of Zurvan, he is accepted as part of the universal order and the sharp edge of injustice is never felt in a Zurvanist society, the roots of tyranny and demand for justice will fade soon and the spirit of freedom will disappear in its seed.

There is much doubt about Zurvanism originating from the Aryans.  It is mostly thought that Zurvanism is one of the faiths of the natives of Iran plateaus before the arrival of Aryans.  Dr Mehrdad Bahar, the famous Iranian mythologist, believed that faith in Zurvan, as it prevailed under the name 'Zurvan' in the history of Iran, has had no Aryan origin and belonged to the natives of Iran before the arrival of the Aryans.  After arrival of the Aryan people to Iran, gradually, the original features of Zurvanism penetrated into their religious beliefs and created the myth of Zurvan and the story of its giving birth to Urmazd and Ahriman (good and evil).  The word 'Zurvan' was used in the Avesta language and seen in various parts of Avesta.  The word 'Zurvan' appears intermittently in Yasna, Yashtha, Vandidad and 'Khordeh Avesta', but the role of Zurvan in Avesta is different from Zurvanism before Zarathushtra.

In Yasna, chapter 9 verse 11, and Tir Yasht, chapter 6 verse 28, the word Zurvan comes together with the word 'rapithven' (mid day), which means noon and noon time. In Aban Yasht, chapter 30 verse 129 and Farvardin Yasht, chapter 15 verse 56, this word is only used for expressing time (unspecified time):  "Now, the plants are growing to please Ahura Mazda and the 'Amshaspandan' in places created by Mazda, in places selected by the 'Izads', at a time that has been determined".  From these parts of Avesta it is understood that Zurvan, or time, is not self-existent, but is under the command of his creator, i.e., Ahura Mazda.

The word Zurvan, in Farvardin Yasht, chapter 15 verse 53,55 and in Zamyad Yasht, chapter  3 verse 26, comes with the adjective 'long and lengthy', which is interpreted as long time, which gives us the meaning of 'lengthy nature of time'.  In Vandidad, chapter 6 verse 1 and chapter 7 verse 5, the word Zurvan comes in the form of a question, i.e., 'what time'.  In Yasna, chapter 72 verse 10 and Khorshed Niyaysh, verse 8, the word Zurvan comes together with its attribute 'endless' and 'eternal'.

In Yasna, chapter 62 verse 3 Zurvan is put at the level of less important Izads having good and strong qualities.  As indicated in Avesta text, Zurvan does not have an expanded reflex in this holy book and is not given importance.  Application of this name was somewhat like today's version, i.e., for showing 'time'.

The philosophy of Zurvanism is also reflected in the Shahnameh of Ferdowsi.  The wise man of Toos talks about symbols in the story of Zal, Rostam's father, which are signs of the teachings of Zurvanism.  In fact, with poems about Zurvan, Shahnameh is relecting the scattered scripts of Zurvanists.  In addition, it gives a picture of time as the victorious and ruling god. The word 'Zal' has roots in Avesta, meaning 'holy and wise' and enlightening, and a sign of ancientness of time.

The Avesta era

Farid Shoolizadeh
Amordad bi-weekly

The word ‘Avesta’ in common language means base and foundation. (1)  This word’s specific meaning is an epistle in which the Iranians of ancient times have compiled their range of written science.  In ‘Deenkerd’ it is written that Avesta consists of 1000 chapters on subjects such as medicine, philosophy, astronomy, mathematics, geography, history, natural science, health, religious and common laws, monotheism and morale.  The most salient evidence in history is the invaluable copy of Avesta of Achamenians written in gold on 12,000 hides. (2)  The present available Avesta consists of 5 parts altogether, i.e., Yasna, Yashtha, Visparad, Vandidad and Khordeh Avesta, each of which have been compiled in different periods, according to their need.  We should note that besides Gathas, the divine hymns of Zarathushtra, which is in the heart of Yasna, the other chapters of Avesta were written in the course of history by the learned and religious

Zoroastrians.

Yasna:  means prayer and worship, which is written as ‘Yazeshn’ in Pahlavi dialect.  Yasna is the most pivoted part of Avesta and at the same time, the closest chapter, with respect to its age, to the Gathas of Zarathushtra.  Yasna has 72 chapters and each of them is called ‘Haniti’ or ‘Ha’.

Yashtha:  The word ‘Yashtha’ has the same root as Yasna and means worship and praying.  In Pahlavi, this word is used with the meaning of praying and worshiping.  Yashtha, in its specific meaning, refers to the section of Avesta in which praise is offered to the angels and attributes (Amshaspand and Izad).  Yashtha consists of 21 chapters, which is called the 21 Yasht of Avesta.  Each Yasht (chapter) of Avesta has many parts which are called ‘kardeh’.

Vandidad:  (vae-dao-dat) means “the law against Dev’ (evil)”.  This book consists of 22 chapters or ‘pargard’ (fargard).  Contents of the chapters are varying.  In some chapters the history and whereabouts of countries, regions, and the story of ‘Jam’ and in some chapters about the customs and rules of taking oath, keeping an oath, cleanliness and hygiene, keeping water clean, customs of praying, the rate of a doctor’s wage, ‘patet’ prayer and expiation, about false and true leaders and respecting useful animals.

Visparad:  This word is composed of the two words ‘visp’ and ‘rad’ and means the superiors and leaders.  Visparad by itself is not a separate book but in fact a collection of annexes to Yasna.  Each of its chapters is called ‘kardeh’.  From long time back the chapter of Visparad could not be specified number wise; some say it has 27 chapters, some say 23 and some others say 24.

Khordeh Avesta:  Khordeh Avesta is a collection of Zoroastrian prayers for different times in 24 hours and also prayers for special days of the month, annual festivals, the important occasion of Navjote, marriage and ceremonies for the dead, and. . .

It is famous that the compiler of Khordeh Avesta is ‘Azarbod Mehr Espand’, the great sage that lived in the period of Shapoor II.  It is said that he compiled this book for Zoroastrians to use for praying.

But, in which alphabet was Avesta, the grand epistle of ancient Iranians, written?  The script used by the religious men for writing Avesta was called Avesta script or ‘Deen Dabirah’. (3)  Deen dabireh alphabet has 48 letters (14 vowels and 34 consonants) and each of the vowels has an independent letter.  No dot or sign for stress on letters are seen in the Avesta texts.  Words are written with space between them, after each word there is a fullstop and after each sentence 3 fullstops.

In Avesta, two different dialects can be found.  The first is the ancient Gathas accent in which the pure hymns of Zarathushtra have been written, which is very old and has a lexical compactness and its linguistic structure is unique.  The other is the Avesta dialect which has larger number of vocabulary compared to Gathas and is more recent but in fact is an ancient language in the same level as the Vedic Sanskrit.

The oldest available handwritten script of Avesta in the world belongs to the 13th century AD.  Professor Goldner has found its exact date to be 1323 AD.  This copy has been copied by Esfandiar Mehraban Marzban Bahram and Hirbod Mehraban Keykhosrow Mehraban and is presently kept in Copenhagan.

In the past 3 centuries a great amount of effort has been put by western easternologists and the Parsees of India for translation of different parts of Avesta, which have fortunately resulted in clarifying people’s minds about the true quiddity of the Zoroastrian religion.  In Iran, Professor Poordavood worked in this field like a savior.  After many years of unparalleled and invaluable research Prof Poordavood translated different parts of Avesta for the first time, after Arab invasion (may his great soul rest in peace).

Contrary to Gathas, which are the words of Zarathushtra alone, the different parts of Avesta have been compiled by many, to the extent that in some chapters of Avesta it is clear that the composers of parts of a verse even are more than one person.  Therefore, we should know that the whole collection of Avesta is the collective manifestation of the thoughts and unity of Zoroastrian sages and religious leaders in the monotheism era after Zarathushtra, the era which is called the Avesta era.

When studying the divine hymns of Gathas, we note unity in the words, subjects and method of writing but contents of Avesta are not so and are composed of many subjects and methods.  The hymns of Gathas open the secrets of deep insight and show the direct way to know and reach the truth of life, while the chapters of Avesta are reflections of the message and ideology of Gathas, like polarity philosophy, pantheism, and. . .based on the beliefs and customs of Zoroastrians in the Avesta era.  When studying contents of Avesta we come across various subjects in the fields of medicine, philosophy, mathematics, theology, geography, history, natural science, health, religious and common laws, monotheism and morale, which shows the vastness of knowledge in this book.  There is no doubt that the name “book of sagacity’ is the most suitable name for this collection.

In the field of practical philosophy Avesta has a pyramid structure.  We can compare contents of Avesta with Mount Damavand.  Gathas is the summit and other parts the foot and slopes of the mountain.  The one who wishes to climb to the summit should first climb the slope.  In answer to some who think that Gathas alone is sufficient to show the greatness and philosophy of monotheism and with such a deep and wise message there is no need to refer to the other sections of Avesta, we should say that though the contents of Avesta are like human hymns and cannot be compared with the divine words of Gathas, but from the historic and traditional point of view and for knowing religious customs (rituals) Avesta is of great value and importance because it shows us the results of the teachings of Gathas and its effect in the following centuries.  In answer to those who criticize that the ancient customs and life style of the Aryans can be seen in parts of

Avesta, we should say that no messenger has come to destroy all the good and human customs among his nation or change the people radically and play with their beliefs, or turn all the people of the world into one shape, like robots.  All messengers have kept or accepted, with little change, those customs and beliefs which have existed in a society and have been good and useful.  Zarathushtra disagreed with harmful customs and worship of evil, which was prevailing among Aryan tribes, disagreed with sacrificing, surrendering to destiny and to time, and kept the evil hands of priests and Karpons away from the people, those priests and Karpons who had forbidden people from thinking.  Instead, he encouraged good customs like Nowrooz, Sadeh and respecting nature and the environment. . .

 

Footnote:

1)The late Dastoor Dr Dahala assumes that the word “Avesta” is derived from the word ‘ved’ meaning ‘knowledge’ or in its deeper meaning ‘wisdom and insight’.  But Dr Mohammad Moghaddam believes Avesta to be tidings of the salvation of human beings from heinousness, evil thoughts and anger, defeat of falsehood and destruction and victory and empowerment of goodness, righteousness (asha), and creativeness.  When reading Deenkerd we come across the word ‘apstak’ which usually means ‘base and foundation’ and in the main text this word is formed of two parts ‘upa’ and ‘sta’ (upa-sta) meaning ‘to understand’.  Scholars like Bartolome and Wikander write this word as ‘upastavak, coming from ‘stav’, meaning ‘praise’.  Wikander believes this word to mean ‘polite and decent’.  He compares it with the ancient Indian word ‘upasthana’, meaning ‘salute and praise to light’.

The renowned Parsee Avestaologist, Dr Jahangir Tavadia, has had extensive research on this subject and says “On the whole, the word Avesta, is a compound word, meaning “religious education organization”.  The late Dr Firooz Azargoshasb writes:  “Avesta comes from its root ‘ved’, meaning ‘knowledge’, and its meaning is “whatever is learned and known”.  Rigveda also has the same root.

2)Reference Deenkerd book, text of the letter of Tanser to Goshnasb.

3)Islamic historians haverecorded this script as ‘Dafireh’ or ‘Daftarieh’.  Ebn Al-Muqaffa and Masoudi, both, have spoken about this script as the Deen Dabireh script.  According to Masoudi, Deendabireh has had 60 letters.

In his book, ‘Al Fehrest’, Ebn Nadim quotes Ebn Al-Muqaffa:  “Iranians have had 7 different scripts and Deen Dabireh is one of them.”  Many renowned Iranian scientists agree that Deen Dabireh is an ancient language from Zarathushtra’s time.