شادی و خوشبختی در متن‌های باستانی ایران

نوع مقاله : علمی-پژوهشی

نویسندگان

1 دانشجوی دکتری زبان و ادبیات فارسی دانشگاه علامه طباطبایی، تهران، ایران،

2 دانشیار زبان و ادبیات فارسی دانشگاه علامه طباطبایی، تهران، ایران

چکیده

یکی از اساسی‌ترین محورهای فلسفه و عرفان باستانی ایران، شادی و خوشبختی و توجه به احساسات وجد انگیز است. بنا بر منابع تاریخی، زرتشت تنها پیامبری است که خندان متولد شد و در اوستا، برخی کتیبه‌های باستانی ایران و متن‌های فارسی میانه، اهمیت شادی و سفارش به آن مشاهده می‌شود. در اوستا، واژه‌های حوزه‌ی معنایی شادی بیشترین بسامد را دارند. اهورامزدا پروردگار شادی‌بخش است، زرتشت خود پیامبری شاد و پیغام‌آور شادی است. مؤمنان در نمازشان با شادی سخن می‌گویند. ایزدان مهر، اشی، تیشتر، آناهیتا برای مردم شادمانی به ارمغان می‌آورند و نهایت آرزوها، آرزوی شادمانی(خوشبختی) است. در این پژوهش ضمن کاوش در مفهوم و ریشه‌ی دو واژه‌ی شادی (šādīh) و رامش (rāmišn) در اوستا، کتیبه‌های فارسی باستان، متن‌های مانوی و پهلوی زرتشتی، تلاش می‌کنیم، تصویری نزدیک به آنچه این متن‌ها از مفهوم شادی اراده می‌کنند به نمایش گذاشته و ضمن اثبات اهمیت این مفاهیم در جهان‌بینی ایرانی، یافته‌های جدیدی در این زمینه ارائه کنیم. به‌طور خلاصه شادمانی در این متن‌ها از گیتی آغاز می‌شود و به مینو می‌پیوندد. احساسی که با لذت‌های دنیوی، خرسندی و خردمندی، کار و خودشکوفایی، اندیشه‌ی نیک، فراوانی، صلح، راستی، مناجات‌ و اعمال دینی و نهایتاً سعادت پس از مرگ و جاودانگی در ارتباط است.

کلیدواژه‌ها

موضوعات


عنوان مقاله [English]

Joy and Happiness in the Ancient Iranian texts

نویسندگان [English]

  • Molood Shagoshtasbi 1
  • Mohammad Hasanzade Niri 2
1 PHD Student of Persian Literature, Allameh Tabataba'I University, Tehran,Iran
2 Associate Professor of Persian Language and Literature, Allameh Tabataba'I University, Tehran,Iran
چکیده [English]

 
One of the most fundamental tenets of ancient Iranian philosophy and mysticism, especially in the Yazd-e-Masna religion, is happiness, bliss and attention to joyful and exciting emotions.
In these texts, words within the 'semantic field' of ‘happiness’ have the highest frequency.
Ahuramazda is a God of happiness, Zarathustra himself is a happy prophet and a messenger of happiness. Believers speak happily in their prayers. The gods Mehr, Ashi, Tishter, and Anahita bring happiness to the people and the ultimate wish is the wish of happiness.
     In this study, by providing an analysis of words that are semantically similar to ‘happiness’ and emphasizing the meanings and roots of the two Middle Persian words (šādīh) and (rāmišn) in Avesta, ancient Persian inscriptions, Manichaean and Middle Persian Zoroastrian texts, we will try to follow the concept of happiness in these texts and paint a vivid image of what these texts have to offer when it comes to ‘happiness’. In addition, by proving the importance and place of these concepts in ancient Iranian thought, we will present new findings regarding this topic.
     In short, happiness in ancient Iranian texts begins with the material world and ascends to heaven. It is a feeling that is associated with worldly pleasures, satisfaction and wisdom, working and self-actualization, good thoughts, plenty, peace, truth, benevolence, prayers and religious practices, and ultimately happiness after death and immortality.
 
Keywords: šādīh, rāmīšn, happiness, Ancient Iranian texts
 
One of the most fundamental tenets of ancient Iranian philosophy and mysticism, especially in the Yazd-e-Masna religion, is happiness, bliss and attention to joyful and exciting emotions. In these texts, words within the 'semantic field' of ‘happiness’ have the highest frequency. Ahuramazda is a God of happiness, Zarathustra himself is a happy prophet and a messenger of happiness. Believers speak happily in their prayers. The gods Mehr, Ashi, Tishter, and Anahita bring happiness to the people and the ultimate wish is the wish of happiness. In this study, by providing an analysis of words that are semantically similar to ‘happiness’ and emphasizing the meanings and roots of the two Middle Persian words (šādīh) and (rāmišn) in Avesta, ancient Persian inscriptions, Manichaean and Middle Persian Zoroastrian texts, we will try to follow the concept of happiness in these texts and paint a vivid image of what these texts have to offer when it comes to ‘happiness’. In addition, by proving the importance and place of these concepts in ancient Iranian thought, we will present new findings regarding this topic.
     Considering that there are many ancient texts, it can be concluded that these words and a large number of words in the semantic field of happiness are found in some ancient  Iranian contexts , exactly has mundane and worldly meaning . The terrestrial and happy atmosphere of some Pahlavi texts proving  these  earthly and material aspects very well. An attitude that comes from a certain worldview in a part of ancient Iranian philosophy that places great value on wealth, benefiting from the blessings of the world, the pleasures of this world, and counting spoils. Despite this, there are many examples in ancient texts in which happiness is a gift from the divine beings, and it is clear that the words "happiness" and "ramesh" have a much greater meaning than what is perceived.that our mental perception of happiness and comfort is caused by material pleasures. A meaning that we may be able to search for in words such as happiness and bliss.
     In Manichean texts such as Avesta, happiness has a universal, divinely and transcendental meaning in many cases. In these texts, the beings of the realm of light are described as happy and joyous beings, and happiness usually indicates the feeling that results from the good deeds of a pious person. A feeling that is especially related to religious rituals and usually comes into existence by reading holy prayers and performing religious duties. On the other hand, in these texts, true happiness has a strong connection with immortality. Happiness and bliss can only be achieved when we reach the final perfection of the world and the abolition of evil under the rule of a just king and once again join the boundless time.
In ancient Persianl inscriptions, happiness is a gift created for man. Ahuramazda chooses Darius as king to fight against wars, droughts and lies after the period of intercession that had passed since the creation of the earth, sky, and man. These three unpleasant phenomena that have actually harmed people's happiness are in front of the three good phenomena of peace, abundance and truth, and therefore happiness in ancient Persian inscriptions is a situation where these three phenomena are present  together.
     In the Avesta and the Pahlavi texts of Ahuramazda, good character (good thinking) and happiness are directly related to each other. The importance of having a good thought and its connection with happiness is one of the most important teachings of Zoroastrian religion about a happy life. According to the testimony of Avesta, Zoroaster's greatest wish was to live a long and happy life, which was fulfilled. A prophet who was born smiling and was happy throughout his life, and this happiness is the happiness that resulted from his good character and living  in the light of (Asheh). The gods and deities of Mazda religion like Ahuramazda and Zoroaster are happy, and advice to be happy and wish for happiness and happiness is evident in the Avesta. The ultimate wish of pious Mazda worshipers is to reach this happiness.
     In short, happiness in ancient texts begins with world and joins heaven. A feeling that is both earthly and heavenly. A feeling that is filled with the blessings of world and has a strong connection with the performance of duty, work and self-fulfillment. In the higher levels of doing good deeds, prayers and pious lives are achieved in the shadow of good thoughts, and finally it reaches the end of its level with immortality, happiness and salvation. This joy and happiness that the devine beings give, like the gift that Ahura Mazda gave to Zoroaster, is a sublime and heavenly feeling, which, although it is related to the pious person's effort in world; But it is donated by the existence of Ahurai. The happiness that comes with good deeds, goodness, prayer, supplications and as mentioned usually related to the happiness and salvation after death and immortality.
 

کلیدواژه‌ها [English]

  • šādīh
  • rāmīšn
  • happiness
  • Ancient Iranian texts
آموزگار، ژاله و احمد تفضلی 1387، اسطوره‌ی زندگی زرتشت، تهران: چشمه.
بویس، مری 1393، تاریخ کیش زرتشت، ترجمه‌ی همایون صنعتی زاده، تهران: گستره.
بهار، مهرداد 1380، بندهشن، تهران: توس.
بهرام پژدو، زرتشت 1338، زراتشت نامه، تصحیح فردریک روزنبرگ و تصحیح مجدد محمد دبیر سیاقی، تهران: طهوری.
جلالیان، چالشتری، محمدحسن 1400، ««شاد»، «می» و «پشیمان شدن» (بررسی سه واژه از شاهنامه»، نشریه ی زبان و ادب فارسی دانشگاه تبریز، دوره 77، شماره 244، پایز و زمستان 1400، صص 33-52.
دوستخواه، جلیل 1370، اوستا کهن‌ترین سرودها و متن‌های ایرانیان، تهران: مروارید.
راشد محصل 1385-1366، گزیده‌های زادسپرم، تهران: موسسه‌ی مطالعات و تحقیقات فرهنگی.
راشد محصل، محمدتقی 1389، دینکرد هفتم، تصحیح متن، آوانویسی، نگارش فارسی، واژه‌نامه و یادداشت‌ها، تهران: انتشارات پژوهشگاه علوم انسانی.
زرشناس، زهره و فرزانه گشتاسب 1389، تیشتر یشت: انتشارات پژوهشگاه علوم انسانی.
ساپیر، ادوارد 1376، زبان درآمدی بر مطالعه ی سخن گفتن، ترجمه ی علی محمد حق شناس، تهران: سروش.
صفوی، کورش 1383، «نگاهی به نظریه‌ی حوزه‌های معنایی از منظر نظام واژگانی زبان فارسی»، علوم اجتماعی و انسانی دانشگاه شیراز، بهار 1383، دوره 21، شماره 1، صص 2-11.
کنت، رولاند 1395، فارسی باستان، دستور زبان، متون، واژه نامه، ترجمه ی سعید عریان، تهران، علمی.
لینکلن، بروس 1397، نیمه ی تاریک بهشت (مذهب، امپراتوری و شکنجه)، ترجمه ی آروین مقصودلو، تهران: حکمت کلمه.
عریان، سعید 1391، متن‌های پهلوی، تهران. علمی.
قریب، بدرالزمان، ( ،)0424فرهنگ سغدی، تهران: فرهنگان.
منشی زاده، مجتبی 1398، مهریشت: تحلیل زبانشناختی متن اوستایی، تهران: دانشگاه علامه طباطبایی.
مولایی، چنگیز 1382، بررسی فروردین یشت، تبریز: دانشگاه تبریز.
میرفخرایی، مهشید 1382، بررسی هفت ها، تهران: انتشارات فروهر.
Andreas, Friedrich Carl and Henning, Walter Bruno (1933), Mitteliranische Manichaica aus ChinesischTurkistan II–III, Sitzungsberichte der Königlich-Preußischen Akademie der Wissenschaften. (7, 292–363).
22.Bailey, H. W., (1943), Zoroastrian Problems in the Ninth-Century Books,
Oxford: Clarendon Press.
Bartholomae, Christian (1904), Altiranisches Wörterbuch, Strassburg.
Boyce, Mary (1960), A Catalogue of the Iranian Manuscripts in Manichaean Script in the German Turfan Collection, Berlin.
………….... (1970), "On the Calendar of Zoroastrian Feasts", Bulletin of the School of Oriental and African Studies. University of London, Vol. 33, No. 3, pp. 513-539. United Kingdom: Cambridge University Press.
……………. (1975), A Reader in Manichaean Middle Persian and Parthian, Tehran and Liège, Acta Iranica 9.
…………….. (2012), "FESTIVALS i. ZOROASTRIAN",Iranica, Vol. IX, Fasc. 5, pp. 543-546
Gnoli, Gherardo (1979), "Ašavan, Contributo allo studio del libro di Ardā Wirāz", In Iranica (ed.), Gherardo Gnoli & Adriano Valerio Rossi, pp. 387-452. Napoli.
……………….. (1995), "Cosroe dalTAnima Immortale o della doppia felicitā", In Un ricordo che non si spegne, Scritti di docenti e collaboratori dell'Istituto Universitario Orientale di Napoli in memoria di Alessandro Bausani, pp. 119-46, Napoli.
Gray, Louis (1929), The foundations of Iranian religions, JCO1. 15, pp. 1-228.
 
Henning, Walter Bruno (1936), Ein manichāisches Bet- und Beichtbuch, Abhandlungen der Preussischen Akademie der Wissenschaften, Berlin.
Herrenschmidt, Clarisse 1991, “Vieux-perse šiyātiin Jean Kellens, ed., La religion iranienne à l’époque Achéménide (Ghent: Iranica Antiqua, Supplément 5), pp. 13–21.
Humbach, Helmut and Prods Oktor Skjærvø (1983), The Sassanian inscription of Paikuli, Part 3.1 Restored text and translation; Part 3.2 Commentary by Prods Oktor Skjærvø, Wiesbaden.
Humbach, Helmut and Oallan Ichaporia (1994), The Heritage of Zarathushtra: a new translation of his Gathas, University of C.Winter: Heidelberg.
Kent, Roland Grubb (1953), Old Persian (grammar-texts-lexicon). Newhaven.
 
Lincoln, Bruce (1948), Happiness for Mankind: Achaemenian Religion and the Imperial Project, Acta Iranica 2012.
Mackenzie, David Neil (1971), A Concise Pahlavi Dictionary. London: Oxford.
Meisterenst, Desmond Durkin (2004), Dictionary of Manichaean Middle Persian and Parthian. Turnhout. Belgium: Brepols.
Piras, Andrea (1999), "The Quiet of Worship: An Avestan-Manichaean Middle Persian Parallel", East and West, Vol. 49, No. 1/4, pp. 281-284, Istituto Italiano per l'Africa e l'Oriente (IsIAO).
Skjærvø, Prods Oktor (1995), "Iranian Elements in Manicheism, A Comparative Contrastive Approach", IranoManichaica I. In: R. Gyselen (ed.), Au carrefour des religions. Hommages à Philippe Gignoux, pp. 263-284, Paris.
……………………..  (2002), "Ahura Mazdā and Ārmaiti, Heaven and Earth in the Old Avesta", Journal of the American Oriental Society. Vol. 122, No. 2, Indic and Iranian Studies in Honor of Stanley Insler on His Sixty-Fifth Birthday. Apr - Jun 2002, pp. 399-410.
…………………….. (2009), "Reflexes of Iranian oral traditions in Manichean literature", Literarische Stoffe und ihre Gestaltung in mitteliranischer Zeit Kolloquium anlässlich des 70, Geburtstages von Werner Sundermann. pp 269-286. Wiesbaden.
Trier, Jost (1934), "Das Srachliche feld: Eine Auseinandersetzung", Neve Jahrbücher für Wissenschaft und Jungendbildung 10, pp 428-449.