Joy and Happiness in the 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.
     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.