- published: 15 Jun 2015
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http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the Denkard book, one of the scriptures of the faith:
Be it known that the Denkard scripture is made (or written) to make the knowledge of the adorning wisdom of the faith public (to the Mazda-worshippers). The first writing of the work was done by one of the men of the primitive faith, the first disciple of the holy Zartosht, whose Fravashi (i.e. guardian spirit) is worthy of reverence, after questioning and hearing the explanation of that prophet of the worship-worthy Fravashi. Just as from a light-giving center light is diffused everywhere so out of the original Denkard copies were ordered to be made by the glorious king Vishtasp to enlighten the people on the wisdom of the good faith, With the permission of this king the original book was placed in the royal library known as Ganj-i Shaspigan*. The king ordered other clear (i.e. legible) copies to be made, to be distributed among the people. And lastly he sent one copy to the Dez-i Napesht and ordered that the copy should be (always) kept there.
When king Alexander of evil fame came to the country of Iran, the divine faith was (a good deal) harmed. All the writings (preserved in) the Dez-i Napesht were burnt. And other writings (which) were in the Ganj-i Shaspigan passed into the hands of the Arumans. (Alexander) had these translated into Greek. When Artakhshari Papekan was in the ascendant, (acting on) the information obtained during the time of his mending (i.e. restoring to its pristine vigor) the Iranian government, he caused all the scattered writings, which fell in his way and which were referred to by men of the past, to be collected. He ordered the righteous Tosar, religious teacher and leader of the faith, to devote his attention (to the writings) and to complete them after comparing their sense with the Avesta. Accordingly (Dastur Tosar) composed another work of starry clearness after the original glorious work.
And the king ordered it to be kept in the Ganj-i Shapigan and other copies of it to be distributed among the people.
After this owing to the mischief and revolt of kings belonging to the faith itself, that (religious book was scattered) and was obtained from different districts by Adurfarobag bin Farrokh-zad, leader of the people of the good faith and belonging to the family of the saintly Adarbad Mahraspandan. He for the sake of the people of his faith arranged into chapters the work scattered on different sides, after adding new subjects therein. And in order to make the people of the good faith read and understand its exposition made by the men of the Avesta and of the primitive faith, he made luminous copies after the original.
During the times of quarrel of the people of the faith, Zartosht the leader of the good faith, of the family of the possessor of inspired wisdom and understanding, Dastur Atarfarobag, obtained this copy (of Atarfarobag) in odd volumes and scattered condition.
After that I, Adarbad, of the family of Admigan (and) leader of the faithful obtained this book in its weak, old and decayed state. With the help of God and the assistance of the Mazda-worshipping faith I made a new copy of it after laborious and zealous investigation. And whatever of its writing had been lost, eaten up and worn to dust was obtained (by me) once again from those of the good faith. In this fashion after having brought back the book from its (previous) state (wherein it had been) carried away, plundered and robbed, I have composed its sublime matter with the help of the spiritual counsel-giving understanding, after comparison with the Avesta and the writings of the former leaders of the faith. And with the exalted wisdom of the good faith (the book) has been put into chapters according to rule. And from the light of the original copy its halo (i.e. another copy is made.) And from the glory of the halo (i.e. from the second copy) I have made the last and complete copy which is clear as the light of the true dawn. The large sized book of the original Denkard had one thousand chapters; in spite of the subsequent additions (put in to make) those of the good faith understand (the subject-matter), "Denkard" is still retained as the name of the book.
With the help of God every reliable writing (which may be) sent by any one or obtained (by me) should assuredly be added to this (book). The exalted faithful, who in their time obtain in any way writings bearing on the Mazda-worshipping faith from other parts of Iran, should publicly add (these) to the original work for the good of the souls of the faithful. (I hope that) the disciples of Ushedar of the family of Zartosht will after re-questioning Ushedar compose a still more exalted work for the faith.
(Holy Dinkard, Book III, chapter 420, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
* For Dez-Napesht, Ganj-i Shaspigan and Ganj-i Shapigan see the author's Pahlavi Grammar, p.75.
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins.
The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature.
The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated.
http://www.iranicaonline.org/articles/arda-wiraz-wiraz
- published: 17 Nov 2015
- views: 388
Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known to the Greeks as Zoroaster.
Zoroastrianism was the dominant world religion during the Persian empires (559 BC to 651 AC), and was thus the most powerful world religion at the time of Jesus. It had a major influence on other religions. It is still practiced world-wide, especially in Iran and India.
To quote Mary Boyce, "The prophet Zarathushtra, son of Pourushaspa, of the Spitaman family, is known to us primarily from the Gathas, seventeen great hymns which he composed and which have been faithfully preserved by his community. These are not works of instruction, but inspired, passionate utterances, many of them addressed directly to God; and their poetic form is a very ancient one, which has been traced back (through Norse parallels) to Indo-European times. It seems to have been linked with a mantic tradition, that is, to have been cultivated by priestly seers who sought to express in lofty words their personal apprehension of the divine; and it is marked by subtleties of allusion, and great richness and complexity of style. Such poetry can only have been fully understood by the learned; and since Zoroaster believed that he had been entrusted by God with a message for all mankind, he must also have preached again and again in plain words to ordinary people. His teachings were handed down orally in his community from generation to generation, and were at last committed to writing under the Sasanians, rulers of the third Iranian empire. The language then spoken was Middle Persian, also called Pahlavi; and the Pahlavi books provide invaluable keys for interpreting the magnificent obscurities of the Gathas themselves." - Zoroastrians, Their religious beliefs and practices, London, 1979, pg 17.
Read more about this religion from here:
A GUIDE TO THE ZOROASTRIAN RELIGION, Scholar's Press, 1982. A Nineteenth Century Catechism by Erachji S. Meherjirana, with translation and commentary by a modern Dastur (High Priest):
http://bit.ly/1hiI1Lh
http://bit.ly/1garTeX
Zoroastrians: Their Religious Beliefs and Practices:
http://amzn.to/1giI2O9
http://bit.ly/1hEEQBn
" Religious Ceremonies and Customs of the Parsees" by J.J. Modi's
http://www.avesta.org/ritual/rcc1937.pdf
The Doubt-removing Book of Mardānfarrox:
https://goo.gl/tcc9nt
Denkard III:
http://www.avesta.org/denkard/dk3.pdf
A zoroastrian ritual : Yasna :
https://youtu.be/fHXKITid2jk
A zoroastrian ritual : Afrinagan :
https://youtu.be/TMrpoNfst7o
NAVJOTE - The Becoming of a Parsi:
https://youtu.be/DWQhFdeRTyk
Khordeh Avesta (the daily prayers book of zoroastrians):
http://www.avesta.org/kanga/ka_english_kanga_epub.pdf
Khordeh Avesta recited by Mobed Mehrabān Firouzgari:
https://goo.gl/Yxzveo
Khordeh Avesta recited by Parsi Ervads:
http://www.avesta.org/mp3/index.html
- published: 29 Dec 2015
- views: 2587
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion regarding the indication of (the presence of) Spenamino and Ganamino in this world:
Be it known that the indication of Spenamino in this world is generally the virtuous, pious ruler. This ruler is the exalter of Ohrmazd; he is of pure motives, and of good resolutions; he gives birth to exalted understanding in men (i.e. leads the thoughts of men to the things of the spirit), inculcates the best and most sublime precepts, strengthens men's adherence to their faith and guides the world aright. Through him, men lead a holy life, cities remain without fear (and in security), the subjects enjoy happiness and those who work according to his wishes (i.e. obey him in everything) are hopeful and secure (about their future). And through his deeds, he confers happiness on his soul both in this and in the next world, confers greatness, advantages and strength on his family and on the people of the world and their descendants. He (i.e. the king) like Spenamino is full of glory through the honor in which he is held by the people of the world.
The influence of Ganamino makes itself manifest in this world through the supremacy of the sinful ruler of evil religion. Such a ruler, through his base instincts working against God, is (characterized by) dark sins, destructive intentions and wishes for the infliction of evil. He orders about his subjects according to his wantonly perverse will, weakens (men's) faith in religion, desolates the world through his mean instincts and makes the people lead an evil life full of misery. Every city stands in dread of him and men have to put up with miseries of various sorts through him. In a variety of ways he inflicts harm on those who follow the commandments of God. The hopes of his officers who obey his evil behests are as dead within them (as men) buried in snow and he himself owing to his heart full of malice is doomed to damnation. All his thoughts arc to weaken the sources of prosperity and to increase the strength of those making for harm. And in the end he destroys those who put their trust in him and wish to work for him and (he) strengthens (every) work which is harmful. Such a ruler is, through his defects, like unto Ganamino, to the people of this world.
(Holy Dinkard, Book III, chapter 418, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
- published: 15 Jun 2015
- views: 52
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins.
The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature.
The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated.
http://www.iranicaonline.org/articles/arda-wiraz-wiraz
- published: 11 Nov 2014
- views: 715
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the power of motion:
Be it known that the power of the invisible spirit is for inducing motion in those that move about. Without the spirit or soul none can move about and work in this world. The continuance of the power of motion in the living body that moves about and works (in this world) is due to the presence in the material body of the life-and-movement-inducing spiritual substance. The growth of the body too is owing to the invisible spirit. Men in this world conduct themselves aright through their moral faculties The life-inducing power (or in other words the invisible spirit) which is the seat of the spiritual substances (the vital power, the conscience, the intellect, the soul and the guarding spirit) makes the body move about and grow. The material body is (refreshed and) strengthened by water and powerful (i.e. good) air. And water and winds (move about) through the strength of the heavenly power (the Yazads and Ameshaspands). The heavenly spirit (i.e. the soul) grows and develops through the inspiration of the Ameshaspands. The material body is strengthened by strengthening the structure of the body through its four essentials (fire, air, water, and earth). The spiritual powers in man (intellect, conscience, soul etc.) in getting strength (for themselves) strengthen the invisible spirit in man.
The priestly class gives religious instruction to the world, the military protects it, the farming nourishes it, and the artisan gives it (facilities for) comfort.
Security for men in this world is through kings. Security for the next is through those who raise men (to a higher moral level) through religion (i.e. the priests).
It is through (worldly) wealth that men improve in health and strength in this world. It is through the power of exalted righteousness that the soul is rendered fit for the spiritual world.
Again, he, who conducts the life that he has obtained in sinful acts and shows (to all that) his life is useless, viciously lessens instead of piously (increasing) the strength (he derives from) his ancestral faith.
Again, when the (same) man is in the pious estimation of the faithful worthy of (all) praise and in the judgment of the world seems fit (only) for curses, the difference (in the estimation of the worldly and the pious) should be understood as due to the influence of the northern stars. The cure for the injury and sting and poison of noxious animals is the (recitation of) the Manthras of the Avesta. And sickness induced by a vicious course of life can be removed by religious ceremonies. It is through the influence of the northern stars that fire, water, and the vegetable creation are harmed and that life-endowed animals live in (and pollute) subterranean mines. All the diseases in the world are from the (malign) northern stars. Health is due to the seven planets because all these seven planets side with the (benign) new, full, and the Vispatas moon. Again, it is noted in the (scriptures of) the faith, that by worshipping God with the (appropriate) religious ceremonies, the Yazads are pleased and the demons distressed. It is by the triumphant ceremonies of the faith that many substances both in the material and the spiritual world are strengthened. The overpowering triumph in this world of the strength of the spirit is only then lessened when the strength (for the performance of) acts for the spiritual world gives way. The resolution, which exalted life-endowed human ,beings have in their heart, for the performance of pious deeds, is due to the strength of inspiration. The exalted strength for public work, exalted success (in) such work, and the religious ceremonies incidental to such work are all due to inspired strength. Just as people visiting towns and countries distant from one another appreciate the strength of the rulers of such countries and obtain knowledge regarding many places like these (i.e. the towns and countries) by observing the rulers (so it is by fixing one's mind and heart on God and the holy Yazads that one can obtain inspiration for pious deeds.)
(Holy Dinkard, Book III, chapter 417, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
- published: 15 Jun 2015
- views: 49
***Note: All web references are below the quotes or comments.
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The Manuscript copies of the Avesta are between 1900 - 2300 years removed from the dates that are attributed to them with no other copies, commentaries or citations from other historical manuscripts. The Younger Avestan portions are at least 1900 years removed from the date of the Bablonian Captivity of the Jews, and the Older Avestan portions are at least 2300 years removed from a generally accepted date of 1000 BCE, when Zarathustra is believed to have lived.
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The earliest Manuscript copy of part of the Avesta can be dated to the middle of the 13th century of the common era (1300 CE). After that date other codices appeared.
http://www.farvardyn.com/avesta4.php
The oldest known copy of Zoroastrian or Avestan works is the Videvdad, or Vendidad. It was copied in 1323 CE in Nawsari, Gujarat, by the scribe Mihraban Kaykhusraw.
http://www.bl.uk/onlinegallery/sacredtexts/videvdad.html
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Compilation of the Avesta most likely started to take place in the 3rd and 4th century of the common era, this period was in the midst of the Sassanian Dynasty.
"In the 3rd century, the Sassanian emperor Ardashir I (r. 226-241 CE) commanded his high priest Tonsar (or Tansar) to compile the theological texts."
http://en.wikipedia.org/wiki/Avesta
The 10th century (1000 CE) is the last historical reference to a gathering of the texts together.
"The Avesta, also known as the Holy Book or the Prayer Book of the Zoroastrians, was referenced historically as committed to writing in the mid-first millennium CE (Common Era)**note(1000 CE)**. Before this time it had been transmitted orally from one generation to the next."
http://www3.sympatico.ca/zoroastrian/Avesta.htm
"Nevertheless much of the collection (Avesta) survived as late as the 10th century CE"
http://www.zoroastrian.org/articles/Avesta_An_Introduction.htm
See Denkard in Wikipedia (It is a 10th century compendium)
http://en.wikipedia.org/wiki/Denkard
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- published: 10 Sep 2007
- views: 7994
Tchak-Tchak, lieu de pèlerinage le plus ancien des zoroastriens avec pour toile de fond les montagnes du même nom dont les sommets sont blanchis par les neiges éternelles. Cet important temple de feu se dresse au sommet d'une falaise. Chaque année des pèlerins venus du monde entier se retrouve pour une fête de dix jours commençant à la troisième lune suivant le nouvel an iranien.
Zoroaster
Life
Information about the life of Zoroaster derives primarily from the Avesta, that is, from Zoroastrian scripture of which the Gathas - the texts attributed to Zoroaster himself - are a part. These are complemented by legends from the traditional Zoroastrian texts of the 9th-12th century.
The Gathas contain allusions to personal events, such as Zoroaster's triumph over obstacles imposed by competing priests and the ruling class. They also indicate he had difficulty spreading his teachings, and was even treated with ill-will in his mother's hometown. They also describe familial events such as the marriage of his daughter, at which Zoroaster presided.
In the texts of the Younger Avesta (composed many centuries after the Gathas), Zoroaster is depicted wrestling with the daevas and is tempted by Angra Mainyu to renounce his faith (Yasht 17.19; Vendidad 19).
The Spenta Nask, the 13th section of the Avesta, is said to have a description of the prophet's life. However, this text has been lost over the centuries, and it survives only as a summary in the seventh book of the 9th century Dēnkard. Other 9th-12th century stories of Zoroaster, as in the Shāhnāma, are also assumed to be based on earlier texts, but must be considered to be primarily a collection of legends. The historical Zoroaster, however, eludes categorization as a legendary character.
Collectively, scripture and tradition provide many rote details of his life, such as a record of his family members: His father was Pourushaspa Spitāma, son of Haechadaspa Spitāma, and his mother was Dughdova. He and his wife Hvōvi had three daughters, Freni, Pourucista, and Triti; and three sons, Isat Vastar, Uruvat-Nara, and Hvare Ciθra. Zoroaster's great-grandfather Haēchataspa was the ancestor of the whole family Spitāma, for which reason Zoroaster usually bears the surname Spitāma. His wife and children, and a cousin named Maidhyoimangha, were his first converts after his illumination from Ahura Mazda at age 30.
According to Yasnas 5 & 105, Zoroaster prayed for the conversion of King Vištaspa, who appears in the Gathas as a historical personage. In legends, Vištaspa is said to have had two brothers as courtiers, Frašaōštra and Jamaspa, and to whom Zoroaster was closely related: his wife, Hvōvi, was the daughter of Frashaōštra, while Jamaspa was the husband of his daughter Pourucista. The actual role of intermediary was played by the pious queen Hutaōsa. Apart from this connection, the new prophet relied especially upon his own kindred (hvaētuš).
Zoroaster's death is not mentioned in the Avesta. In Shahnama 5.92,[15] he is said to have been murdered at the altar by the Turanians in the storming of Balkh.
Philosophy
In his revelation, the poet sees the universe as the cosmic struggle between aša "truth" and druj "lie". The cardinal concept of aša - which is highly nuanced and only vaguely translatable - is at the foundation of all other Zoroastrian doctrine, including that of Ahura Mazda (who is aša), creation (that is aša), existence (that is aša) and Free Will, which is arguably Zoroaster's greatest contribution to religious philosophy.
The purpose of humankind, like that of all other creation, is to sustain aša. For humankind, this occurs through active participation in life and the exercise of good thoughts, words and deeds.
(Wikipedia)
VALPARD FILMS http://valpardfilms.free.fr
- published: 29 Sep 2007
- views: 4716
The Dēnkard or Dēnkart (Middle Persian: "Acts of Religion") is a 10th century compendium of the Mazdaen Zoroastrian beliefs and customs. The Denkard is to a great extent an "Encyclopedia of Mazdaism" and is a most valuable source of information on the religion. The Denkard is not itself considered scripture.
The name traditionally given to the compendium reflects a phrase from the colophons, which speaks of the kart/kard, from Avestan karda meaning "acts" (also in the sense of "chapters"), and dēn, from Avestan daena, literally "insight" or "revelation," but more commonly translated as "religion." Accordingly, dēn-kart means "religious acts" or "acts of religion." The ambiguity of -kart or -kard in the title reflects the orthography of Pahlavi writing, in which the letter <t> may sometimes denote /d/.
The individual chapters vary in age, style and authorship. Authorship of the first three books is attributed in the colophones to one Ādurfarnbag (son) of Farrokhzādān, as identified in the last chapter of book 3, and who de Menasce believes lived in the early 9th century. Of these three books, only a larger portion of the third has survived, which de Menasce proposes is the result of a transmission through other persons. The first three books were subsequently edited by a certain Ādurbād (son) of Ēmēdān of Baghdad, who is also the author of the remaining six books and whose work is dated 1020. The manuscript 'B' (ms. 'B 55', B for Bombay) that is the basis for most surviving copies and translations is dated 1659 and which its editor reconstructed from a partially destroyed work. Of other copies only fragments survive.
This page contains text from Wikipedia, the Free Encyclopedia -
http://en.wikipedia.org/wiki/Denkard
This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
This article is licensed under the Creative Commons Attribution-ShareAlike 3.0 Unported License, which means that you can copy and modify it as long as the entire work (including additions) remains under this license.
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5:20Exposition in the good religion about the Denkard book, one of the scriptures of the faith
Exposition in the good religion about the Denkard book, one of the scriptures of the faithExposition in the good religion about the Denkard book, one of the scriptures of the faith
http://www.avesta.org/denkard/dk3.pdf Exposition in the good religion about the Denkard book, one of the scriptures of the faith: Be it known that the Denkard scripture is made (or written) to make the knowledge of the adorning wisdom of the faith public (to the Mazda-worshippers). The first writing of the work was done by one of the men of the primitive faith, the first disciple of the holy Zartosht, whose Fravashi (i.e. guardian spirit) is worthy of reverence, after questioning and hearing the explanation of that prophet of the worship-worthy Fravashi. Just as from a light-giving center light is diffused everywhere so out of the original Denkard copies were ordered to be made by the glorious king Vishtasp to enlighten the people on the wisdom of the good faith, With the permission of this king the original book was placed in the royal library known as Ganj-i Shaspigan*. The king ordered other clear (i.e. legible) copies to be made, to be distributed among the people. And lastly he sent one copy to the Dez-i Napesht and ordered that the copy should be (always) kept there. When king Alexander of evil fame came to the country of Iran, the divine faith was (a good deal) harmed. All the writings (preserved in) the Dez-i Napesht were burnt. And other writings (which) were in the Ganj-i Shaspigan passed into the hands of the Arumans. (Alexander) had these translated into Greek. When Artakhshari Papekan was in the ascendant, (acting on) the information obtained during the time of his mending (i.e. restoring to its pristine vigor) the Iranian government, he caused all the scattered writings, which fell in his way and which were referred to by men of the past, to be collected. He ordered the righteous Tosar, religious teacher and leader of the faith, to devote his attention (to the writings) and to complete them after comparing their sense with the Avesta. Accordingly (Dastur Tosar) composed another work of starry clearness after the original glorious work. And the king ordered it to be kept in the Ganj-i Shapigan and other copies of it to be distributed among the people. After this owing to the mischief and revolt of kings belonging to the faith itself, that (religious book was scattered) and was obtained from different districts by Adurfarobag bin Farrokh-zad, leader of the people of the good faith and belonging to the family of the saintly Adarbad Mahraspandan. He for the sake of the people of his faith arranged into chapters the work scattered on different sides, after adding new subjects therein. And in order to make the people of the good faith read and understand its exposition made by the men of the Avesta and of the primitive faith, he made luminous copies after the original. During the times of quarrel of the people of the faith, Zartosht the leader of the good faith, of the family of the possessor of inspired wisdom and understanding, Dastur Atarfarobag, obtained this copy (of Atarfarobag) in odd volumes and scattered condition. After that I, Adarbad, of the family of Admigan (and) leader of the faithful obtained this book in its weak, old and decayed state. With the help of God and the assistance of the Mazda-worshipping faith I made a new copy of it after laborious and zealous investigation. And whatever of its writing had been lost, eaten up and worn to dust was obtained (by me) once again from those of the good faith. In this fashion after having brought back the book from its (previous) state (wherein it had been) carried away, plundered and robbed, I have composed its sublime matter with the help of the spiritual counsel-giving understanding, after comparison with the Avesta and the writings of the former leaders of the faith. And with the exalted wisdom of the good faith (the book) has been put into chapters according to rule. And from the light of the original copy its halo (i.e. another copy is made.) And from the glory of the halo (i.e. from the second copy) I have made the last and complete copy which is clear as the light of the true dawn. The large sized book of the original Denkard had one thousand chapters; in spite of the subsequent additions (put in to make) those of the good faith understand (the subject-matter), "Denkard" is still retained as the name of the book. With the help of God every reliable writing (which may be) sent by any one or obtained (by me) should assuredly be added to this (book). The exalted faithful, who in their time obtain in any way writings bearing on the Mazda-worshipping faith from other parts of Iran, should publicly add (these) to the original work for the good of the souls of the faithful. (I hope that) the disciples of Ushedar of the family of Zartosht will after re-questioning Ushedar compose a still more exalted work for the faith. (Holy Dinkard, Book III, chapter 420, edited by Peshotun Dastoor Behramjee Sanjana, 1881) * For Dez-Napesht, Ganj-i Shaspigan and Ganj-i Shapigan see the author's Pahlavi Grammar, p.75. -
5:00Judaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual Evidences
Judaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual EvidencesJudaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual Evidences
Judaism influenced Zoroastrianism -
6:01Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious SoulsZoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife : ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins. The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature. The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated. http://www.iranicaonline.org/articles/arda-wiraz-wiraz -
13:27Video de demonstration world of warcraft cataclysme
Video de demonstration world of warcraft cataclysme -
0:56Iraqi sunni muslims convert massively to Zoroastrianism
Iraqi sunni muslims convert massively to ZoroastrianismIraqi sunni muslims convert massively to Zoroastrianism
Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known to the Greeks as Zoroaster. Zoroastrianism was the dominant world religion during the Persian empires (559 BC to 651 AC), and was thus the most powerful world religion at the time of Jesus. It had a major influence on other religions. It is still practiced world-wide, especially in Iran and India. To quote Mary Boyce, "The prophet Zarathushtra, son of Pourushaspa, of the Spitaman family, is known to us primarily from the Gathas, seventeen great hymns which he composed and which have been faithfully preserved by his community. These are not works of instruction, but inspired, passionate utterances, many of them addressed directly to God; and their poetic form is a very ancient one, which has been traced back (through Norse parallels) to Indo-European times. It seems to have been linked with a mantic tradition, that is, to have been cultivated by priestly seers who sought to express in lofty words their personal apprehension of the divine; and it is marked by subtleties of allusion, and great richness and complexity of style. Such poetry can only have been fully understood by the learned; and since Zoroaster believed that he had been entrusted by God with a message for all mankind, he must also have preached again and again in plain words to ordinary people. His teachings were handed down orally in his community from generation to generation, and were at last committed to writing under the Sasanians, rulers of the third Iranian empire. The language then spoken was Middle Persian, also called Pahlavi; and the Pahlavi books provide invaluable keys for interpreting the magnificent obscurities of the Gathas themselves." - Zoroastrians, Their religious beliefs and practices, London, 1979, pg 17. Read more about this religion from here: A GUIDE TO THE ZOROASTRIAN RELIGION, Scholar's Press, 1982. A Nineteenth Century Catechism by Erachji S. Meherjirana, with translation and commentary by a modern Dastur (High Priest): http://bit.ly/1hiI1Lh http://bit.ly/1garTeX Zoroastrians: Their Religious Beliefs and Practices: http://amzn.to/1giI2O9 http://bit.ly/1hEEQBn " Religious Ceremonies and Customs of the Parsees" by J.J. Modi's http://www.avesta.org/ritual/rcc1937.pdf The Doubt-removing Book of Mardānfarrox: https://goo.gl/tcc9nt Denkard III: http://www.avesta.org/denkard/dk3.pdf A zoroastrian ritual : Yasna : https://youtu.be/fHXKITid2jk A zoroastrian ritual : Afrinagan : https://youtu.be/TMrpoNfst7o NAVJOTE - The Becoming of a Parsi: https://youtu.be/DWQhFdeRTyk Khordeh Avesta (the daily prayers book of zoroastrians): http://www.avesta.org/kanga/ka_english_kanga_epub.pdf Khordeh Avesta recited by Mobed Mehrabān Firouzgari: https://goo.gl/Yxzveo Khordeh Avesta recited by Parsi Ervads: http://www.avesta.org/mp3/index.html -
2:43The indication of the presence of Spenamino and Ganamino in this world
The indication of the presence of Spenamino and Ganamino in this worldThe indication of the presence of Spenamino and Ganamino in this world
http://www.avesta.org/denkard/dk3.pdf Exposition in the good religion regarding the indication of (the presence of) Spenamino and Ganamino in this world: Be it known that the indication of Spenamino in this world is generally the virtuous, pious ruler. This ruler is the exalter of Ohrmazd; he is of pure motives, and of good resolutions; he gives birth to exalted understanding in men (i.e. leads the thoughts of men to the things of the spirit), inculcates the best and most sublime precepts, strengthens men's adherence to their faith and guides the world aright. Through him, men lead a holy life, cities remain without fear (and in security), the subjects enjoy happiness and those who work according to his wishes (i.e. obey him in everything) are hopeful and secure (about their future). And through his deeds, he confers happiness on his soul both in this and in the next world, confers greatness, advantages and strength on his family and on the people of the world and their descendants. He (i.e. the king) like Spenamino is full of glory through the honor in which he is held by the people of the world. The influence of Ganamino makes itself manifest in this world through the supremacy of the sinful ruler of evil religion. Such a ruler, through his base instincts working against God, is (characterized by) dark sins, destructive intentions and wishes for the infliction of evil. He orders about his subjects according to his wantonly perverse will, weakens (men's) faith in religion, desolates the world through his mean instincts and makes the people lead an evil life full of misery. Every city stands in dread of him and men have to put up with miseries of various sorts through him. In a variety of ways he inflicts harm on those who follow the commandments of God. The hopes of his officers who obey his evil behests are as dead within them (as men) buried in snow and he himself owing to his heart full of malice is doomed to damnation. All his thoughts arc to weaken the sources of prosperity and to increase the strength of those making for harm. And in the end he destroys those who put their trust in him and wish to work for him and (he) strengthens (every) work which is harmful. Such a ruler is, through his defects, like unto Ganamino, to the people of this world. (Holy Dinkard, Book III, chapter 418, edited by Peshotun Dastoor Behramjee Sanjana, 1881) -
6:28Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful SoulsZoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife : ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins. The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature. The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated. http://www.iranicaonline.org/articles/arda-wiraz-wiraz -
4:51Exposition in the good religion about the power of motion
Exposition in the good religion about the power of motionExposition in the good religion about the power of motion
http://www.avesta.org/denkard/dk3.pdf Exposition in the good religion about the power of motion: Be it known that the power of the invisible spirit is for inducing motion in those that move about. Without the spirit or soul none can move about and work in this world. The continuance of the power of motion in the living body that moves about and works (in this world) is due to the presence in the material body of the life-and-movement-inducing spiritual substance. The growth of the body too is owing to the invisible spirit. Men in this world conduct themselves aright through their moral faculties The life-inducing power (or in other words the invisible spirit) which is the seat of the spiritual substances (the vital power, the conscience, the intellect, the soul and the guarding spirit) makes the body move about and grow. The material body is (refreshed and) strengthened by water and powerful (i.e. good) air. And water and winds (move about) through the strength of the heavenly power (the Yazads and Ameshaspands). The heavenly spirit (i.e. the soul) grows and develops through the inspiration of the Ameshaspands. The material body is strengthened by strengthening the structure of the body through its four essentials (fire, air, water, and earth). The spiritual powers in man (intellect, conscience, soul etc.) in getting strength (for themselves) strengthen the invisible spirit in man. The priestly class gives religious instruction to the world, the military protects it, the farming nourishes it, and the artisan gives it (facilities for) comfort. Security for men in this world is through kings. Security for the next is through those who raise men (to a higher moral level) through religion (i.e. the priests). It is through (worldly) wealth that men improve in health and strength in this world. It is through the power of exalted righteousness that the soul is rendered fit for the spiritual world. Again, he, who conducts the life that he has obtained in sinful acts and shows (to all that) his life is useless, viciously lessens instead of piously (increasing) the strength (he derives from) his ancestral faith. Again, when the (same) man is in the pious estimation of the faithful worthy of (all) praise and in the judgment of the world seems fit (only) for curses, the difference (in the estimation of the worldly and the pious) should be understood as due to the influence of the northern stars. The cure for the injury and sting and poison of noxious animals is the (recitation of) the Manthras of the Avesta. And sickness induced by a vicious course of life can be removed by religious ceremonies. It is through the influence of the northern stars that fire, water, and the vegetable creation are harmed and that life-endowed animals live in (and pollute) subterranean mines. All the diseases in the world are from the (malign) northern stars. Health is due to the seven planets because all these seven planets side with the (benign) new, full, and the Vispatas moon. Again, it is noted in the (scriptures of) the faith, that by worshipping God with the (appropriate) religious ceremonies, the Yazads are pleased and the demons distressed. It is by the triumphant ceremonies of the faith that many substances both in the material and the spiritual world are strengthened. The overpowering triumph in this world of the strength of the spirit is only then lessened when the strength (for the performance of) acts for the spiritual world gives way. The resolution, which exalted life-endowed human ,beings have in their heart, for the performance of pious deeds, is due to the strength of inspiration. The exalted strength for public work, exalted success (in) such work, and the religious ceremonies incidental to such work are all due to inspired strength. Just as people visiting towns and countries distant from one another appreciate the strength of the rulers of such countries and obtain knowledge regarding many places like these (i.e. the towns and countries) by observing the rulers (so it is by fixing one's mind and heart on God and the holy Yazads that one can obtain inspiration for pious deeds.) (Holy Dinkard, Book III, chapter 417, edited by Peshotun Dastoor Behramjee Sanjana, 1881) -
8:24Judaism influenced Zoroastrianism - Part 1
Judaism influenced Zoroastrianism - Part 1Judaism influenced Zoroastrianism - Part 1
***Note: All web references are below the quotes or comments. ------------------------ The Manuscript copies of the Avesta are between 1900 - 2300 years removed from the dates that are attributed to them with no other copies, commentaries or citations from other historical manuscripts. The Younger Avestan portions are at least 1900 years removed from the date of the Bablonian Captivity of the Jews, and the Older Avestan portions are at least 2300 years removed from a generally accepted date of 1000 BCE, when Zarathustra is believed to have lived. ------------------------ The earliest Manuscript copy of part of the Avesta can be dated to the middle of the 13th century of the common era (1300 CE). After that date other codices appeared. http://www.farvardyn.com/avesta4.php The oldest known copy of Zoroastrian or Avestan works is the Videvdad, or Vendidad. It was copied in 1323 CE in Nawsari, Gujarat, by the scribe Mihraban Kaykhusraw. http://www.bl.uk/onlinegallery/sacredtexts/videvdad.html ------------------------ Compilation of the Avesta most likely started to take place in the 3rd and 4th century of the common era, this period was in the midst of the Sassanian Dynasty. "In the 3rd century, the Sassanian emperor Ardashir I (r. 226-241 CE) commanded his high priest Tonsar (or Tansar) to compile the theological texts." http://en.wikipedia.org/wiki/Avesta The 10th century (1000 CE) is the last historical reference to a gathering of the texts together. "The Avesta, also known as the Holy Book or the Prayer Book of the Zoroastrians, was referenced historically as committed to writing in the mid-first millennium CE (Common Era)**note(1000 CE)**. Before this time it had been transmitted orally from one generation to the next." http://www3.sympatico.ca/zoroastrian/Avesta.htm "Nevertheless much of the collection (Avesta) survived as late as the 10th century CE" http://www.zoroastrian.org/articles/Avesta_An_Introduction.htm See Denkard in Wikipedia (It is a 10th century compendium) http://en.wikipedia.org/wiki/Denkard ------------------------ -
1:13Tchak-Tchak (Iran / ایران )
Tchak-Tchak (Iran / ایران )Tchak-Tchak (Iran / ایران )
Tchak-Tchak, lieu de pèlerinage le plus ancien des zoroastriens avec pour toile de fond les montagnes du même nom dont les sommets sont blanchis par les neiges éternelles. Cet important temple de feu se dresse au sommet d'une falaise. Chaque année des pèlerins venus du monde entier se retrouve pour une fête de dix jours commençant à la troisième lune suivant le nouvel an iranien. Zoroaster Life Information about the life of Zoroaster derives primarily from the Avesta, that is, from Zoroastrian scripture of which the Gathas - the texts attributed to Zoroaster himself - are a part. These are complemented by legends from the traditional Zoroastrian texts of the 9th-12th century. The Gathas contain allusions to personal events, such as Zoroaster's triumph over obstacles imposed by competing priests and the ruling class. They also indicate he had difficulty spreading his teachings, and was even treated with ill-will in his mother's hometown. They also describe familial events such as the marriage of his daughter, at which Zoroaster presided. In the texts of the Younger Avesta (composed many centuries after the Gathas), Zoroaster is depicted wrestling with the daevas and is tempted by Angra Mainyu to renounce his faith (Yasht 17.19; Vendidad 19). The Spenta Nask, the 13th section of the Avesta, is said to have a description of the prophet's life. However, this text has been lost over the centuries, and it survives only as a summary in the seventh book of the 9th century Dēnkard. Other 9th-12th century stories of Zoroaster, as in the Shāhnāma, are also assumed to be based on earlier texts, but must be considered to be primarily a collection of legends. The historical Zoroaster, however, eludes categorization as a legendary character. Collectively, scripture and tradition provide many rote details of his life, such as a record of his family members: His father was Pourushaspa Spitāma, son of Haechadaspa Spitāma, and his mother was Dughdova. He and his wife Hvōvi had three daughters, Freni, Pourucista, and Triti; and three sons, Isat Vastar, Uruvat-Nara, and Hvare Ciθra. Zoroaster's great-grandfather Haēchataspa was the ancestor of the whole family Spitāma, for which reason Zoroaster usually bears the surname Spitāma. His wife and children, and a cousin named Maidhyoimangha, were his first converts after his illumination from Ahura Mazda at age 30. According to Yasnas 5 & 105, Zoroaster prayed for the conversion of King Vištaspa, who appears in the Gathas as a historical personage. In legends, Vištaspa is said to have had two brothers as courtiers, Frašaōštra and Jamaspa, and to whom Zoroaster was closely related: his wife, Hvōvi, was the daughter of Frashaōštra, while Jamaspa was the husband of his daughter Pourucista. The actual role of intermediary was played by the pious queen Hutaōsa. Apart from this connection, the new prophet relied especially upon his own kindred (hvaētuš). Zoroaster's death is not mentioned in the Avesta. In Shahnama 5.92,[15] he is said to have been murdered at the altar by the Turanians in the storming of Balkh. Philosophy In his revelation, the poet sees the universe as the cosmic struggle between aša "truth" and druj "lie". The cardinal concept of aša - which is highly nuanced and only vaguely translatable - is at the foundation of all other Zoroastrian doctrine, including that of Ahura Mazda (who is aša), creation (that is aša), existence (that is aša) and Free Will, which is arguably Zoroaster's greatest contribution to religious philosophy. The purpose of humankind, like that of all other creation, is to sustain aša. For humankind, this occurs through active participation in life and the exercise of good thoughts, words and deeds. (Wikipedia) VALPARD FILMS http://valpardfilms.free.fr
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- Akbar Radi
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- Ali Abdolrezaei
- Ali Hatami
- Ali Mohammad Afghani
- Ali-Akbar Dehkhoda
- Ali-Moraf Fadaeenia
- Am'aq
- Amesha Spenta
- Amir Khusro
- Amir Naderi
- Andarz
- Angra Mainyu
- Anvari
- Aref Qazvini
- Asad Gulzoda
- Asadi Tusi
- Asghar Farhadi
- Asha
- Ashem Vohu
- Asjadi
- Avesta
- Avesta Fragments
- Avestan
- Avestan language
- Avicenna
- Awhadi Maraghai
- Ayadgar-i Zariran
- Ayyuqi
- Baba Taher
- Bahman Farmanara
- Bahman Ghobadi
- Bahman Yasht
- Bahram Bayzai
- Bahram Heydari
- Bahram Sadeghi
- Bahram-e-Pazhdo
- Banu Goshasp
- Behistun Inscription
- Behrouz Gharibpour
- Bijan Elahi
- Bijan Jalali
- Bijan Mofid
- Bijan Najdi
- Book of Arda Viraf
- Borzu-Nama
- Bostan (book)
- Bozorg Alavi
- Bundahishn
- Chihrdad
- Circa
- Cosmogony
- Dadestan-i Denig
- Daena
- Daeva
- Dana-i Menog Khrat
- Darab Nama
- Dariush Mehrjui
- Dasatir-i-Asmani
- David Mahmoudieh
- Denkard
- Drakht-i Asurig
- Ebrahim Golestan
- Ebrahim Hatamikia
- Esmail Khoi
- Fakhr al-Din al-Razi
- Fakhr-al-Din Iraqi
- Faramarz Nama
- Faramarz-e Khodadad
- Faravahar
- Farid al-Din Attar
- Farrokh Ghaffari
- Farzona
- Fazlallah Astarabadi
- Ferdowsi
- Fereydun Gole
- Fire temple
- Forough Farrokhzad
- Frahang-i Oim-evak
- Frahang-i Pahlavig
- Frashokereti
- Fuzûlî
- Gathas
- Ghazaleh Alizadeh
- Goli Taraqqi
- Greater Iran
- Gulistan of Sa'di
- Gulrukhsor Safieva
- Hadi Marzban
- Hafez
- Hajir Darioush
- Hamid Amjad
- Hamid Farrokhnezhad
- Hassan Ghaznavi
- Hatefi (poet)
- Hazin Lahiji
- Hengameh Mofid
- Homam Tabrizi
- Hormoz Alipour
- Hossein Jafarian
- Hossein Monzavi
- Houshang Golshiri
- Hujwiri
- Hushang Ebtehaj
- Hushang Irani
- Iraj Mirza
- Iraj Pezeshkzad
- Iran
- Irani (India)
- Iskandar Khatloni
- Jafar Panahi
- Jalal Al-e-Ahmad
- Jamasp Namag
- Jamaspi
- Jami
- Ka'ba-ye Zartosht
- Kalim Kashani
- Kamal Khujandi
- Kambuzia Partovi
- Khaghani
- Khalilullah Khalili
- Khordeh Avesta
- Khvarenah
- Khwaju Kermani
- Kisai Marvazi
- Kourosh Asadi
- Letter of Tansar
- Loiq Sher-Ali
- Mahmoud Dowlatabadi
- Mahmud Shabistari
- Mahsati
- Mahshid Amirshahi
- Majid Majidi
- Manouchehr Atashi
- Manouchehr Sheybani
- Manuchehri
- Massoud Nawabi
- Masud Sa'd Salman
- Mehdi Akhavan-Sales
- Menog-i Khrad
- Middle Persian
- Mirzo Tursunzoda
- Moezi Neyshapuri
- Mohammad Charmshir
- Mohammad Sadri
- Mohammad Yaghoubi
- Mohammad-Taqi Bahar
- Mohammadreza Aslani
- Mohsen Makhmalbaf
- Mostafa Mastoor
- Mu'izzi
- Muhammad Iqbal
- Nader Ebrahimi
- Nadia Anjuman
- Najm al-Din Razi
- Nasimi
- Nasir Khusraw
- Nasīr al-Dīn al-Tūsī
- Nima Yooshij
- Nizam al-Mulk
- Nizami Ganjavi
- Nosrat Rahmani
- Nozhat al-Majales
- Old Persian language
- Omar Khayyám
- Pahlavi literature
- Pahlavi script
- Pari Saberi
- Parsi
- Parthian language
- Parvin E'tesami
- Parviz Eslampour
- Parviz Shahbazi
- Payrav Sulaymoni
- Pazand
- Persian literature
- Pouran Derakhshandeh
- Qatran Tabrizi
- Qeysar Aminpour
- Qissa-i Sanjan
- Rabia Balkhi
- Rasul Sadr Ameli
- Raziq Faani
- Reza Abdoh
- Reza Amirkhani
- Reza Baraheni
- Reza Ghassemi
- Reza Mirkarimi
- Rudaki
- Rumi
- Saadi (poet)
- Sad-dar
- Sadegh Hedayat
- Sadeq Chubak
- Sadriddin Ayni
- Saeed Aghighi
- Safina–yi Tabriz
- Saib Tabrizi
- Samanid
- Samira Nozari
- Samuel Khachikian
- Sanai
- Saoshyant
- Shabuhragan
- Shah Nimatullah Wali
- Shahnameh
- Shahrnush Parsipur
- Shamim Bahar
- Shams Langeroodi
- Shams Tabrizi
- Siavash Kasraie
- Simin Behbahani
- Simin Daneshvar
- Sohrab Sepehri
- Sohrab Shahid-Saless
- Sudgar Nask
- Sultan Walad
- Suzani Samarqandi
- Tahereh Saffarzadeh
- Tajikistan
- Taleb Amoli
- Ubayd Zakani
- Ulema-i Islam
- Unsuri
- Uthman Mukhtari
- Vahshi Bafqi
- Varuzh Karim-Masihi
- Vendidad
- Visperad
- Warshtmansr
- Wasef Bakhtari
- Yadollah Royaee
- Yasht
- Yasna
- Yazata
- Yousef Alikhani
- Youssof Kohzad
- Zadspram
- Zand-i Vohuman Yasht
- Zoroaster
- Zoroastrian calendar
- Zoroastrian wedding
- Zoroastrianism
- Zoroastrians in Iran
- Zurvanism
- Abbas Kiarostami
- Abbas Maroufi
- Abdolreza Kahani
- Abdul Ali Mustaghni
- Abolfazl Jalili
- Abolqasem Lahouti
- Adib Sabir
- Ahmad Mahmoud
- Ahmadreza Ahmadi
- Akbar Radi
- Ali Abdolrezaei
- Ali Hatami
- Ali Mohammad Afghani
- Amir Naderi
- Anvari
- Aref Qazvini
- Asad Gulzoda
- Asadi Tusi
- Asghar Farhadi
- Asjadi
- Avicenna
- Awhadi Maraghai
- Bahman Farmanara
- Bahman Ghobadi
- Bahram Bayzai
- Behrouz Gharibpour
- Bijan Jalali
- Bijan Mofid
- Bijan Najdi
- Bozorg Alavi
- Dariush Mehrjui
- David Mahmoudieh
- Ebrahim Golestan
- Ebrahim Hatamikia
- Esmail Khoi
- Farrokh Ghaffari
- Farzona
- Ferdowsi
- Fereydun Gole
- Forough Farrokhzad
- Fuzûlî
- Ghazaleh Alizadeh
- Goli Taraqqi
- Gulrukhsor Safieva
- Hafez
- Hajir Darioush
- Hamid Farrokhnezhad
- Hassan Ghaznavi
- Hazin Lahiji
- Hengameh Mofid
- Hossein Jafarian
- Hossein Monzavi
- Houshang Golshiri
- Hushang Ebtehaj
- Hushang Irani
- Iraj Mirza
- Iraj Pezeshkzad
- Iskandar Khatloni
- Jafar Panahi
- Jami
- Kalim Kashani
- Kamal Khujandi
- Kambuzia Partovi
- Khalilullah Khalili
- Khwaju Kermani
- Kisai Marvazi
- Mahmoud Dowlatabadi
- Mahmud Shabistari
- Mahsati
- Mahshid Amirshahi
- Majid Majidi
- Manouchehr Atashi
- Manuchehri
- Massoud Nawabi
- Mirzo Tursunzoda
- Mohammad Sadri
- Mohsen Makhmalbaf
- Mostafa Mastoor
- Muhammad Iqbal
- Nader Ebrahimi
- Nadia Anjuman
- Nasir Khusraw
- Nima Yooshij
- Nizami Ganjavi
- Nosrat Rahmani
- Omar Khayyám
- Pari Saberi
- Parsi
- Parviz Shahbazi
- Payrav Sulaymoni
- Pouran Derakhshandeh
- Qatran Tabrizi
- Qeysar Aminpour
- Rabia Balkhi
- Rasul Sadr Ameli
- Raziq Faani
- Reza Abdoh
- Reza Amirkhani
- Reza Baraheni
- Reza Ghassemi
- Reza Mirkarimi
- Rudaki
- Rumi
- Sadegh Hedayat
- Sadeq Chubak
- Sadriddin Ayni
- Saib Tabrizi
- Samira Nozari
- Samuel Khachikian
- Sanai
- Shah Nimatullah Wali
- Shahrnush Parsipur
- Shams Langeroodi
- Shams Tabrizi
- Siavash Kasraie
- Simin Behbahani
- Simin Daneshvar
- Sohrab Sepehri
- Sultan Walad
- Tahereh Saffarzadeh
- Ubayd Zakani
- Unsuri
- Uthman Mukhtari
- Vahshi Bafqi
- Wasef Bakhtari
- Yadollah Royaee
- Yousef Alikhani
- Youssof Kohzad
- Zoroaster
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Exposition in the good religion about the Denkard book, one of the scriptures of the faith
http://www.avesta.org/denkard/dk3.pdf Exposition in the good religion about the Denkard book, one of the scriptures of the faith: Be it known that the Denkard scripture is made (or written) to make the knowledge of the adorning wisdom of the faith public (to the Mazda-worshippers). The first writing of the work was done by one of the men of the primitive faith, the first disciple of the holy Zartosht, whose Fravashi (i.e. guardian spirit) is worthy of reverence, after questioning and hearing the explanation of that prophet of the worship-worthy Fravashi. Just as from a light-giving center light is diffused everywhere so out of the original Denkard copies were ordered to be made by the glorious king Vishtasp to enlighten the people on the wisdom of the good faith, With the permission of t... -
Judaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual Evidences
Judaism influenced Zoroastrianism -
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife : ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief ... -
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Iraqi sunni muslims convert massively to Zoroastrianism
Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known to the Greeks as Zoroaster. Zoroastrianism was the dominant world religion during the Persian empires (559 BC to 651 AC), and was thus the most powerful world religion at the time of Jesus. It had a major influence on other religions. It is still practiced world-wide, especially in Iran and India. To quote Mary Boyce, "The prophet Zarathushtra, son of Pourushaspa, of the Spitaman family, is known to us primarily from the Gathas, seventeen great hymns which he composed and which have been faithfully preserved by his community. These are not works of instruction, but inspired, passionate utterances, many of them addressed directly to God; and their poetic form is a very ancient one, which has been trac... -
The indication of the presence of Spenamino and Ganamino in this world
http://www.avesta.org/denkard/dk3.pdf Exposition in the good religion regarding the indication of (the presence of) Spenamino and Ganamino in this world: Be it known that the indication of Spenamino in this world is generally the virtuous, pious ruler. This ruler is the exalter of Ohrmazd; he is of pure motives, and of good resolutions; he gives birth to exalted understanding in men (i.e. leads the thoughts of men to the things of the spirit), inculcates the best and most sublime precepts, strengthens men's adherence to their faith and guides the world aright. Through him, men lead a holy life, cities remain without fear (and in security), the subjects enjoy happiness and those who work according to his wishes (i.e. obey him in everything) are hopeful and secure (about their future). And... -
Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife : ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief ... -
Exposition in the good religion about the power of motion
http://www.avesta.org/denkard/dk3.pdf Exposition in the good religion about the power of motion: Be it known that the power of the invisible spirit is for inducing motion in those that move about. Without the spirit or soul none can move about and work in this world. The continuance of the power of motion in the living body that moves about and works (in this world) is due to the presence in the material body of the life-and-movement-inducing spiritual substance. The growth of the body too is owing to the invisible spirit. Men in this world conduct themselves aright through their moral faculties The life-inducing power (or in other words the invisible spirit) which is the seat of the spiritual substances (the vital power, the conscience, the intellect, the soul and the guarding spirit) m... -
Judaism influenced Zoroastrianism - Part 1
***Note: All web references are below the quotes or comments. ------------------------ The Manuscript copies of the Avesta are between 1900 - 2300 years removed from the dates that are attributed to them with no other copies, commentaries or citations from other historical manuscripts. The Younger Avestan portions are at least 1900 years removed from the date of the Bablonian Captivity of the Jews, and the Older Avestan portions are at least 2300 years removed from a generally accepted date of 1000 BCE, when Zarathustra is believed to have lived. ------------------------ The earliest Manuscript copy of part of the Avesta can be dated to the middle of the 13th century of the common era (1300 CE). After that date other codices appeared. http://www.farvardyn.com/avesta4.php ... -
Tchak-Tchak (Iran / ایران )
Tchak-Tchak, lieu de pèlerinage le plus ancien des zoroastriens avec pour toile de fond les montagnes du même nom dont les sommets sont blanchis par les neiges éternelles. Cet important temple de feu se dresse au sommet d'une falaise. Chaque année des pèlerins venus du monde entier se retrouve pour une fête de dix jours commençant à la troisième lune suivant le nouvel an iranien. Zoroaster Life Information about the life of Zoroaster derives primarily from the Avesta, that is, from Zoroastrian scripture of which the Gathas - the texts attributed to Zoroaster himself - are a part. These are complemented by legends from the traditional Zoroastrian texts of the 9th-12th century. The Gathas contain allusions to personal events, such as Zoroaster's triumph over obstacles imposed by comp...
Exposition in the good religion about the Denkard book, one of the scriptures of the faith
- Order: Reorder
- Duration: 5:20
- Updated: 15 Jun 2015
- views: 107
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the Denkard book, one of the scriptures of the faith:
Be it known that the Denkard...
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the Denkard book, one of the scriptures of the faith:
Be it known that the Denkard scripture is made (or written) to make the knowledge of the adorning wisdom of the faith public (to the Mazda-worshippers). The first writing of the work was done by one of the men of the primitive faith, the first disciple of the holy Zartosht, whose Fravashi (i.e. guardian spirit) is worthy of reverence, after questioning and hearing the explanation of that prophet of the worship-worthy Fravashi. Just as from a light-giving center light is diffused everywhere so out of the original Denkard copies were ordered to be made by the glorious king Vishtasp to enlighten the people on the wisdom of the good faith, With the permission of this king the original book was placed in the royal library known as Ganj-i Shaspigan*. The king ordered other clear (i.e. legible) copies to be made, to be distributed among the people. And lastly he sent one copy to the Dez-i Napesht and ordered that the copy should be (always) kept there.
When king Alexander of evil fame came to the country of Iran, the divine faith was (a good deal) harmed. All the writings (preserved in) the Dez-i Napesht were burnt. And other writings (which) were in the Ganj-i Shaspigan passed into the hands of the Arumans. (Alexander) had these translated into Greek. When Artakhshari Papekan was in the ascendant, (acting on) the information obtained during the time of his mending (i.e. restoring to its pristine vigor) the Iranian government, he caused all the scattered writings, which fell in his way and which were referred to by men of the past, to be collected. He ordered the righteous Tosar, religious teacher and leader of the faith, to devote his attention (to the writings) and to complete them after comparing their sense with the Avesta. Accordingly (Dastur Tosar) composed another work of starry clearness after the original glorious work.
And the king ordered it to be kept in the Ganj-i Shapigan and other copies of it to be distributed among the people.
After this owing to the mischief and revolt of kings belonging to the faith itself, that (religious book was scattered) and was obtained from different districts by Adurfarobag bin Farrokh-zad, leader of the people of the good faith and belonging to the family of the saintly Adarbad Mahraspandan. He for the sake of the people of his faith arranged into chapters the work scattered on different sides, after adding new subjects therein. And in order to make the people of the good faith read and understand its exposition made by the men of the Avesta and of the primitive faith, he made luminous copies after the original.
During the times of quarrel of the people of the faith, Zartosht the leader of the good faith, of the family of the possessor of inspired wisdom and understanding, Dastur Atarfarobag, obtained this copy (of Atarfarobag) in odd volumes and scattered condition.
After that I, Adarbad, of the family of Admigan (and) leader of the faithful obtained this book in its weak, old and decayed state. With the help of God and the assistance of the Mazda-worshipping faith I made a new copy of it after laborious and zealous investigation. And whatever of its writing had been lost, eaten up and worn to dust was obtained (by me) once again from those of the good faith. In this fashion after having brought back the book from its (previous) state (wherein it had been) carried away, plundered and robbed, I have composed its sublime matter with the help of the spiritual counsel-giving understanding, after comparison with the Avesta and the writings of the former leaders of the faith. And with the exalted wisdom of the good faith (the book) has been put into chapters according to rule. And from the light of the original copy its halo (i.e. another copy is made.) And from the glory of the halo (i.e. from the second copy) I have made the last and complete copy which is clear as the light of the true dawn. The large sized book of the original Denkard had one thousand chapters; in spite of the subsequent additions (put in to make) those of the good faith understand (the subject-matter), "Denkard" is still retained as the name of the book.
With the help of God every reliable writing (which may be) sent by any one or obtained (by me) should assuredly be added to this (book). The exalted faithful, who in their time obtain in any way writings bearing on the Mazda-worshipping faith from other parts of Iran, should publicly add (these) to the original work for the good of the souls of the faithful. (I hope that) the disciples of Ushedar of the family of Zartosht will after re-questioning Ushedar compose a still more exalted work for the faith.
(Holy Dinkard, Book III, chapter 420, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
* For Dez-Napesht, Ganj-i Shaspigan and Ganj-i Shapigan see the author's Pahlavi Grammar, p.75.
wn.com/Exposition In The Good Religion About The Denkard Book, One Of The Scriptures Of The Faith
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the Denkard book, one of the scriptures of the faith:
Be it known that the Denkard scripture is made (or written) to make the knowledge of the adorning wisdom of the faith public (to the Mazda-worshippers). The first writing of the work was done by one of the men of the primitive faith, the first disciple of the holy Zartosht, whose Fravashi (i.e. guardian spirit) is worthy of reverence, after questioning and hearing the explanation of that prophet of the worship-worthy Fravashi. Just as from a light-giving center light is diffused everywhere so out of the original Denkard copies were ordered to be made by the glorious king Vishtasp to enlighten the people on the wisdom of the good faith, With the permission of this king the original book was placed in the royal library known as Ganj-i Shaspigan*. The king ordered other clear (i.e. legible) copies to be made, to be distributed among the people. And lastly he sent one copy to the Dez-i Napesht and ordered that the copy should be (always) kept there.
When king Alexander of evil fame came to the country of Iran, the divine faith was (a good deal) harmed. All the writings (preserved in) the Dez-i Napesht were burnt. And other writings (which) were in the Ganj-i Shaspigan passed into the hands of the Arumans. (Alexander) had these translated into Greek. When Artakhshari Papekan was in the ascendant, (acting on) the information obtained during the time of his mending (i.e. restoring to its pristine vigor) the Iranian government, he caused all the scattered writings, which fell in his way and which were referred to by men of the past, to be collected. He ordered the righteous Tosar, religious teacher and leader of the faith, to devote his attention (to the writings) and to complete them after comparing their sense with the Avesta. Accordingly (Dastur Tosar) composed another work of starry clearness after the original glorious work.
And the king ordered it to be kept in the Ganj-i Shapigan and other copies of it to be distributed among the people.
After this owing to the mischief and revolt of kings belonging to the faith itself, that (religious book was scattered) and was obtained from different districts by Adurfarobag bin Farrokh-zad, leader of the people of the good faith and belonging to the family of the saintly Adarbad Mahraspandan. He for the sake of the people of his faith arranged into chapters the work scattered on different sides, after adding new subjects therein. And in order to make the people of the good faith read and understand its exposition made by the men of the Avesta and of the primitive faith, he made luminous copies after the original.
During the times of quarrel of the people of the faith, Zartosht the leader of the good faith, of the family of the possessor of inspired wisdom and understanding, Dastur Atarfarobag, obtained this copy (of Atarfarobag) in odd volumes and scattered condition.
After that I, Adarbad, of the family of Admigan (and) leader of the faithful obtained this book in its weak, old and decayed state. With the help of God and the assistance of the Mazda-worshipping faith I made a new copy of it after laborious and zealous investigation. And whatever of its writing had been lost, eaten up and worn to dust was obtained (by me) once again from those of the good faith. In this fashion after having brought back the book from its (previous) state (wherein it had been) carried away, plundered and robbed, I have composed its sublime matter with the help of the spiritual counsel-giving understanding, after comparison with the Avesta and the writings of the former leaders of the faith. And with the exalted wisdom of the good faith (the book) has been put into chapters according to rule. And from the light of the original copy its halo (i.e. another copy is made.) And from the glory of the halo (i.e. from the second copy) I have made the last and complete copy which is clear as the light of the true dawn. The large sized book of the original Denkard had one thousand chapters; in spite of the subsequent additions (put in to make) those of the good faith understand (the subject-matter), "Denkard" is still retained as the name of the book.
With the help of God every reliable writing (which may be) sent by any one or obtained (by me) should assuredly be added to this (book). The exalted faithful, who in their time obtain in any way writings bearing on the Mazda-worshipping faith from other parts of Iran, should publicly add (these) to the original work for the good of the souls of the faithful. (I hope that) the disciples of Ushedar of the family of Zartosht will after re-questioning Ushedar compose a still more exalted work for the faith.
(Holy Dinkard, Book III, chapter 420, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
* For Dez-Napesht, Ganj-i Shaspigan and Ganj-i Shapigan see the author's Pahlavi Grammar, p.75.
- published: 15 Jun 2015
- views: 107
Judaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual Evidences
- Order: Reorder
- Duration: 5:00
- Updated: 26 Dec 2007
- views: 545
Judaism influenced Zoroastrianism
Judaism influenced Zoroastrianism
wn.com/Judaism Influenced Zoroastrianism Part 5 Dating The Denkard And Textual Evidences
Judaism influenced Zoroastrianism
- published: 26 Dec 2007
- views: 545
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious Souls
- Order: Reorder
- Duration: 6:01
- Updated: 17 Nov 2015
- views: 388
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal...
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins.
The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature.
The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated.
http://www.iranicaonline.org/articles/arda-wiraz-wiraz
wn.com/Zoroastrian Eschatology Ardā Wīrāz Nāmag Zoroastrian Journey To The Afterlife Of The Pious Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins.
The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature.
The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated.
http://www.iranicaonline.org/articles/arda-wiraz-wiraz
- published: 17 Nov 2015
- views: 388
Video de demonstration world of warcraft cataclysme
- Order: Reorder
- Duration: 13:27
- Updated: 22 Nov 2012
- views: 58
Video de demonstration du serveur lunation ! http://www.lunation-cataclysm.com/
Mon nouveau pseudo WoW : Denkard
Video de demonstration du serveur lunation ! http://www.lunation-cataclysm.com/
Mon nouveau pseudo WoW : Denkard
wn.com/Video De Demonstration World Of Warcraft Cataclysme
Iraqi sunni muslims convert massively to Zoroastrianism
- Order: Reorder
- Duration: 0:56
- Updated: 29 Dec 2015
- views: 2587
Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known to the Greeks as Zoroaster.
Zoroastrianism was the dominant world reli...
Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known to the Greeks as Zoroaster.
Zoroastrianism was the dominant world religion during the Persian empires (559 BC to 651 AC), and was thus the most powerful world religion at the time of Jesus. It had a major influence on other religions. It is still practiced world-wide, especially in Iran and India.
To quote Mary Boyce, "The prophet Zarathushtra, son of Pourushaspa, of the Spitaman family, is known to us primarily from the Gathas, seventeen great hymns which he composed and which have been faithfully preserved by his community. These are not works of instruction, but inspired, passionate utterances, many of them addressed directly to God; and their poetic form is a very ancient one, which has been traced back (through Norse parallels) to Indo-European times. It seems to have been linked with a mantic tradition, that is, to have been cultivated by priestly seers who sought to express in lofty words their personal apprehension of the divine; and it is marked by subtleties of allusion, and great richness and complexity of style. Such poetry can only have been fully understood by the learned; and since Zoroaster believed that he had been entrusted by God with a message for all mankind, he must also have preached again and again in plain words to ordinary people. His teachings were handed down orally in his community from generation to generation, and were at last committed to writing under the Sasanians, rulers of the third Iranian empire. The language then spoken was Middle Persian, also called Pahlavi; and the Pahlavi books provide invaluable keys for interpreting the magnificent obscurities of the Gathas themselves." - Zoroastrians, Their religious beliefs and practices, London, 1979, pg 17.
Read more about this religion from here:
A GUIDE TO THE ZOROASTRIAN RELIGION, Scholar's Press, 1982. A Nineteenth Century Catechism by Erachji S. Meherjirana, with translation and commentary by a modern Dastur (High Priest):
http://bit.ly/1hiI1Lh
http://bit.ly/1garTeX
Zoroastrians: Their Religious Beliefs and Practices:
http://amzn.to/1giI2O9
http://bit.ly/1hEEQBn
" Religious Ceremonies and Customs of the Parsees" by J.J. Modi's
http://www.avesta.org/ritual/rcc1937.pdf
The Doubt-removing Book of Mardānfarrox:
https://goo.gl/tcc9nt
Denkard III:
http://www.avesta.org/denkard/dk3.pdf
A zoroastrian ritual : Yasna :
https://youtu.be/fHXKITid2jk
A zoroastrian ritual : Afrinagan :
https://youtu.be/TMrpoNfst7o
NAVJOTE - The Becoming of a Parsi:
https://youtu.be/DWQhFdeRTyk
Khordeh Avesta (the daily prayers book of zoroastrians):
http://www.avesta.org/kanga/ka_english_kanga_epub.pdf
Khordeh Avesta recited by Mobed Mehrabān Firouzgari:
https://goo.gl/Yxzveo
Khordeh Avesta recited by Parsi Ervads:
http://www.avesta.org/mp3/index.html
wn.com/Iraqi Sunni Muslims Convert Massively To Zoroastrianism
Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known to the Greeks as Zoroaster.
Zoroastrianism was the dominant world religion during the Persian empires (559 BC to 651 AC), and was thus the most powerful world religion at the time of Jesus. It had a major influence on other religions. It is still practiced world-wide, especially in Iran and India.
To quote Mary Boyce, "The prophet Zarathushtra, son of Pourushaspa, of the Spitaman family, is known to us primarily from the Gathas, seventeen great hymns which he composed and which have been faithfully preserved by his community. These are not works of instruction, but inspired, passionate utterances, many of them addressed directly to God; and their poetic form is a very ancient one, which has been traced back (through Norse parallels) to Indo-European times. It seems to have been linked with a mantic tradition, that is, to have been cultivated by priestly seers who sought to express in lofty words their personal apprehension of the divine; and it is marked by subtleties of allusion, and great richness and complexity of style. Such poetry can only have been fully understood by the learned; and since Zoroaster believed that he had been entrusted by God with a message for all mankind, he must also have preached again and again in plain words to ordinary people. His teachings were handed down orally in his community from generation to generation, and were at last committed to writing under the Sasanians, rulers of the third Iranian empire. The language then spoken was Middle Persian, also called Pahlavi; and the Pahlavi books provide invaluable keys for interpreting the magnificent obscurities of the Gathas themselves." - Zoroastrians, Their religious beliefs and practices, London, 1979, pg 17.
Read more about this religion from here:
A GUIDE TO THE ZOROASTRIAN RELIGION, Scholar's Press, 1982. A Nineteenth Century Catechism by Erachji S. Meherjirana, with translation and commentary by a modern Dastur (High Priest):
http://bit.ly/1hiI1Lh
http://bit.ly/1garTeX
Zoroastrians: Their Religious Beliefs and Practices:
http://amzn.to/1giI2O9
http://bit.ly/1hEEQBn
" Religious Ceremonies and Customs of the Parsees" by J.J. Modi's
http://www.avesta.org/ritual/rcc1937.pdf
The Doubt-removing Book of Mardānfarrox:
https://goo.gl/tcc9nt
Denkard III:
http://www.avesta.org/denkard/dk3.pdf
A zoroastrian ritual : Yasna :
https://youtu.be/fHXKITid2jk
A zoroastrian ritual : Afrinagan :
https://youtu.be/TMrpoNfst7o
NAVJOTE - The Becoming of a Parsi:
https://youtu.be/DWQhFdeRTyk
Khordeh Avesta (the daily prayers book of zoroastrians):
http://www.avesta.org/kanga/ka_english_kanga_epub.pdf
Khordeh Avesta recited by Mobed Mehrabān Firouzgari:
https://goo.gl/Yxzveo
Khordeh Avesta recited by Parsi Ervads:
http://www.avesta.org/mp3/index.html
- published: 29 Dec 2015
- views: 2587
The indication of the presence of Spenamino and Ganamino in this world
- Order: Reorder
- Duration: 2:43
- Updated: 15 Jun 2015
- views: 52
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion regarding the indication of (the presence of) Spenamino and Ganamino in this world:
Be i...
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion regarding the indication of (the presence of) Spenamino and Ganamino in this world:
Be it known that the indication of Spenamino in this world is generally the virtuous, pious ruler. This ruler is the exalter of Ohrmazd; he is of pure motives, and of good resolutions; he gives birth to exalted understanding in men (i.e. leads the thoughts of men to the things of the spirit), inculcates the best and most sublime precepts, strengthens men's adherence to their faith and guides the world aright. Through him, men lead a holy life, cities remain without fear (and in security), the subjects enjoy happiness and those who work according to his wishes (i.e. obey him in everything) are hopeful and secure (about their future). And through his deeds, he confers happiness on his soul both in this and in the next world, confers greatness, advantages and strength on his family and on the people of the world and their descendants. He (i.e. the king) like Spenamino is full of glory through the honor in which he is held by the people of the world.
The influence of Ganamino makes itself manifest in this world through the supremacy of the sinful ruler of evil religion. Such a ruler, through his base instincts working against God, is (characterized by) dark sins, destructive intentions and wishes for the infliction of evil. He orders about his subjects according to his wantonly perverse will, weakens (men's) faith in religion, desolates the world through his mean instincts and makes the people lead an evil life full of misery. Every city stands in dread of him and men have to put up with miseries of various sorts through him. In a variety of ways he inflicts harm on those who follow the commandments of God. The hopes of his officers who obey his evil behests are as dead within them (as men) buried in snow and he himself owing to his heart full of malice is doomed to damnation. All his thoughts arc to weaken the sources of prosperity and to increase the strength of those making for harm. And in the end he destroys those who put their trust in him and wish to work for him and (he) strengthens (every) work which is harmful. Such a ruler is, through his defects, like unto Ganamino, to the people of this world.
(Holy Dinkard, Book III, chapter 418, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
wn.com/The Indication Of The Presence Of Spenamino And Ganamino In This World
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion regarding the indication of (the presence of) Spenamino and Ganamino in this world:
Be it known that the indication of Spenamino in this world is generally the virtuous, pious ruler. This ruler is the exalter of Ohrmazd; he is of pure motives, and of good resolutions; he gives birth to exalted understanding in men (i.e. leads the thoughts of men to the things of the spirit), inculcates the best and most sublime precepts, strengthens men's adherence to their faith and guides the world aright. Through him, men lead a holy life, cities remain without fear (and in security), the subjects enjoy happiness and those who work according to his wishes (i.e. obey him in everything) are hopeful and secure (about their future). And through his deeds, he confers happiness on his soul both in this and in the next world, confers greatness, advantages and strength on his family and on the people of the world and their descendants. He (i.e. the king) like Spenamino is full of glory through the honor in which he is held by the people of the world.
The influence of Ganamino makes itself manifest in this world through the supremacy of the sinful ruler of evil religion. Such a ruler, through his base instincts working against God, is (characterized by) dark sins, destructive intentions and wishes for the infliction of evil. He orders about his subjects according to his wantonly perverse will, weakens (men's) faith in religion, desolates the world through his mean instincts and makes the people lead an evil life full of misery. Every city stands in dread of him and men have to put up with miseries of various sorts through him. In a variety of ways he inflicts harm on those who follow the commandments of God. The hopes of his officers who obey his evil behests are as dead within them (as men) buried in snow and he himself owing to his heart full of malice is doomed to damnation. All his thoughts arc to weaken the sources of prosperity and to increase the strength of those making for harm. And in the end he destroys those who put their trust in him and wish to work for him and (he) strengthens (every) work which is harmful. Such a ruler is, through his defects, like unto Ganamino, to the people of this world.
(Holy Dinkard, Book III, chapter 418, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
- published: 15 Jun 2015
- views: 52
Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful Souls
- Order: Reorder
- Duration: 6:28
- Updated: 11 Nov 2014
- views: 715
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal...
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins.
The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature.
The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated.
http://www.iranicaonline.org/articles/arda-wiraz-wiraz
wn.com/Zoroastrian Eschatology Ardā Wīrāz Nāmag Zoroastrian Journey To The Afterlife Of The Sinful Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ WĪRĀZ, “Wīrāz the just” (i.e., “the justified, the blessed”), principal character of the Zoroastrian Middle Persian text Ardā Wīrāz-nāmag (The Book of Ardā Wīrāz). His name has sometimes been cited by scholars as “Wirāf;” cf., however, the Avestan form of this proper name: Virāza (Yašt 13.101). (For discussion of his epithet, the term ardā, see Ahlav; also J. de Menasce, “Vieux-perse ʿartavanʾ et pehlevi ʿahravʾ,” Mélanges Ch.-H. Puech, Paris, 1974, pp. 57-62). The text in which Ardā Wīrāz figures is a report of his extra-terrestrial soul journey, including a description of heaven and hell. The context of this journey holds particular interest. Wīrāz was sent in order to verify (1) Zoroastrian belief about the invisible world, and (2) the efficacy of the rituals of the Zoroastrian community. This scene of piety troubled by religious uncertainty seems to be set some time after the fall of the Achaemenid empire; but the final redaction of the text probably refers to the early Islamic period (see especially Ardā Wīrāz 1.23-27 for an explanation of the journey’s purposes.) Wīrāz was chosen, because of his virtue, out of the entire community assembled at the fire temple of Ādur Farnbag and was required to drink the narcotic mang. His seven sisters, who were his wives (according to the pious practice of consanguineous marriage, xwēdōdah [q.v.]) strongly objected to his being subjected to this ordeal; but eventually they assented. Wīrāz was unconscious for seven days and nights; and during this time his sisters and others watched over him, praying and reciting the Avesta and Zand texts. When Wīrāz’s soul returns to his body, he narrates his experiences. This account is chiefly taken up with a catalogue of the punishments of the damned in hell and of the rewards of the just in heaven. The list of offenses and punishments occupies some sixty percent of the entire work. It is much more developed and explicit than the enumeration of rewards, in particular in the area of sexual sins.
The narrative of Wīrāz is not unique. Parallels are found in more precisely dated sources—the legend of Zoroaster recorded in Dēnkard 7 and the monumental inscriptions of the 3rd-century priest, Kirdīr (q.v.). In the Dēnkard, King Wištāsp is depicted as hesitating to join the new religion. After drinking mang (and thus making an extra-terrestrial journey), his doubts are resolved. (See Dēnkard 7.4. 83-86, ed. and tr. M. Mole, La légende de Zoroastre selon les textes pehlevis, Paris, 1967.) In the case of Kirdīr, it is again a matter of a vision of heaven and hell in the course of a soul-journey. He explains in the Naqš-e Raǰab inscription that he was seeking assurance that the cult, to whose development he had contributed, was efficacious. Thus again the theme of doubt is implied in a piece of visionary literature.
The Ardā Wīrāz-nāmag, like many of the Zoroastrian works, underwent successive redactions. It assumed its definitive form in the 9th-10th centuries A.D., as may be seen in the text’s frequent Persianisms, usages known to be characteristic of early Persian literature (e.g., generalized use of the durative particle hamē). This book has become comparatively well known to the Iranian public, thanks to its numerous versions in modern Persian (often versified and with illustrations). It was early made available in Western languages by M. Haug and E. W. West (The Book of Arda Viraf, Bombay and London, 1872 [repr. Amsterdam, 1971]; Glossary and Index of the Pahlavi Text of the Book of Arda Viraf; Bombay and London, 1874) and by M. A. Barthélemy (Artâ Vîrâf Nâmak ou Livre d’Ardâ Vîrâf; Paris, 1887). A recent edition and translation is by Ph. Gignoux (Le livre d’Ardā Virāz, Paris, 1984). Inevitably this work has been compared with Dante’s Divine Comedy (see the bibliography). Some influences, transmitted through Islam, may have been exerted on the latter, but these remain to be fully demonstrated.
http://www.iranicaonline.org/articles/arda-wiraz-wiraz
- published: 11 Nov 2014
- views: 715
Exposition in the good religion about the power of motion
- Order: Reorder
- Duration: 4:51
- Updated: 15 Jun 2015
- views: 49
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the power of motion:
Be it known that the power of the invisible spirit is for ind...
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the power of motion:
Be it known that the power of the invisible spirit is for inducing motion in those that move about. Without the spirit or soul none can move about and work in this world. The continuance of the power of motion in the living body that moves about and works (in this world) is due to the presence in the material body of the life-and-movement-inducing spiritual substance. The growth of the body too is owing to the invisible spirit. Men in this world conduct themselves aright through their moral faculties The life-inducing power (or in other words the invisible spirit) which is the seat of the spiritual substances (the vital power, the conscience, the intellect, the soul and the guarding spirit) makes the body move about and grow. The material body is (refreshed and) strengthened by water and powerful (i.e. good) air. And water and winds (move about) through the strength of the heavenly power (the Yazads and Ameshaspands). The heavenly spirit (i.e. the soul) grows and develops through the inspiration of the Ameshaspands. The material body is strengthened by strengthening the structure of the body through its four essentials (fire, air, water, and earth). The spiritual powers in man (intellect, conscience, soul etc.) in getting strength (for themselves) strengthen the invisible spirit in man.
The priestly class gives religious instruction to the world, the military protects it, the farming nourishes it, and the artisan gives it (facilities for) comfort.
Security for men in this world is through kings. Security for the next is through those who raise men (to a higher moral level) through religion (i.e. the priests).
It is through (worldly) wealth that men improve in health and strength in this world. It is through the power of exalted righteousness that the soul is rendered fit for the spiritual world.
Again, he, who conducts the life that he has obtained in sinful acts and shows (to all that) his life is useless, viciously lessens instead of piously (increasing) the strength (he derives from) his ancestral faith.
Again, when the (same) man is in the pious estimation of the faithful worthy of (all) praise and in the judgment of the world seems fit (only) for curses, the difference (in the estimation of the worldly and the pious) should be understood as due to the influence of the northern stars. The cure for the injury and sting and poison of noxious animals is the (recitation of) the Manthras of the Avesta. And sickness induced by a vicious course of life can be removed by religious ceremonies. It is through the influence of the northern stars that fire, water, and the vegetable creation are harmed and that life-endowed animals live in (and pollute) subterranean mines. All the diseases in the world are from the (malign) northern stars. Health is due to the seven planets because all these seven planets side with the (benign) new, full, and the Vispatas moon. Again, it is noted in the (scriptures of) the faith, that by worshipping God with the (appropriate) religious ceremonies, the Yazads are pleased and the demons distressed. It is by the triumphant ceremonies of the faith that many substances both in the material and the spiritual world are strengthened. The overpowering triumph in this world of the strength of the spirit is only then lessened when the strength (for the performance of) acts for the spiritual world gives way. The resolution, which exalted life-endowed human ,beings have in their heart, for the performance of pious deeds, is due to the strength of inspiration. The exalted strength for public work, exalted success (in) such work, and the religious ceremonies incidental to such work are all due to inspired strength. Just as people visiting towns and countries distant from one another appreciate the strength of the rulers of such countries and obtain knowledge regarding many places like these (i.e. the towns and countries) by observing the rulers (so it is by fixing one's mind and heart on God and the holy Yazads that one can obtain inspiration for pious deeds.)
(Holy Dinkard, Book III, chapter 417, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
wn.com/Exposition In The Good Religion About The Power Of Motion
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the power of motion:
Be it known that the power of the invisible spirit is for inducing motion in those that move about. Without the spirit or soul none can move about and work in this world. The continuance of the power of motion in the living body that moves about and works (in this world) is due to the presence in the material body of the life-and-movement-inducing spiritual substance. The growth of the body too is owing to the invisible spirit. Men in this world conduct themselves aright through their moral faculties The life-inducing power (or in other words the invisible spirit) which is the seat of the spiritual substances (the vital power, the conscience, the intellect, the soul and the guarding spirit) makes the body move about and grow. The material body is (refreshed and) strengthened by water and powerful (i.e. good) air. And water and winds (move about) through the strength of the heavenly power (the Yazads and Ameshaspands). The heavenly spirit (i.e. the soul) grows and develops through the inspiration of the Ameshaspands. The material body is strengthened by strengthening the structure of the body through its four essentials (fire, air, water, and earth). The spiritual powers in man (intellect, conscience, soul etc.) in getting strength (for themselves) strengthen the invisible spirit in man.
The priestly class gives religious instruction to the world, the military protects it, the farming nourishes it, and the artisan gives it (facilities for) comfort.
Security for men in this world is through kings. Security for the next is through those who raise men (to a higher moral level) through religion (i.e. the priests).
It is through (worldly) wealth that men improve in health and strength in this world. It is through the power of exalted righteousness that the soul is rendered fit for the spiritual world.
Again, he, who conducts the life that he has obtained in sinful acts and shows (to all that) his life is useless, viciously lessens instead of piously (increasing) the strength (he derives from) his ancestral faith.
Again, when the (same) man is in the pious estimation of the faithful worthy of (all) praise and in the judgment of the world seems fit (only) for curses, the difference (in the estimation of the worldly and the pious) should be understood as due to the influence of the northern stars. The cure for the injury and sting and poison of noxious animals is the (recitation of) the Manthras of the Avesta. And sickness induced by a vicious course of life can be removed by religious ceremonies. It is through the influence of the northern stars that fire, water, and the vegetable creation are harmed and that life-endowed animals live in (and pollute) subterranean mines. All the diseases in the world are from the (malign) northern stars. Health is due to the seven planets because all these seven planets side with the (benign) new, full, and the Vispatas moon. Again, it is noted in the (scriptures of) the faith, that by worshipping God with the (appropriate) religious ceremonies, the Yazads are pleased and the demons distressed. It is by the triumphant ceremonies of the faith that many substances both in the material and the spiritual world are strengthened. The overpowering triumph in this world of the strength of the spirit is only then lessened when the strength (for the performance of) acts for the spiritual world gives way. The resolution, which exalted life-endowed human ,beings have in their heart, for the performance of pious deeds, is due to the strength of inspiration. The exalted strength for public work, exalted success (in) such work, and the religious ceremonies incidental to such work are all due to inspired strength. Just as people visiting towns and countries distant from one another appreciate the strength of the rulers of such countries and obtain knowledge regarding many places like these (i.e. the towns and countries) by observing the rulers (so it is by fixing one's mind and heart on God and the holy Yazads that one can obtain inspiration for pious deeds.)
(Holy Dinkard, Book III, chapter 417, edited by Peshotun Dastoor Behramjee Sanjana, 1881)
- published: 15 Jun 2015
- views: 49
Judaism influenced Zoroastrianism - Part 1
- Order: Reorder
- Duration: 8:24
- Updated: 10 Sep 2007
- views: 7994
***Note: All web references are below the quotes or comments.
------------------------
The Manuscript copies of the Avesta are between 1900 - 2300 years ...
***Note: All web references are below the quotes or comments.
------------------------
The Manuscript copies of the Avesta are between 1900 - 2300 years removed from the dates that are attributed to them with no other copies, commentaries or citations from other historical manuscripts. The Younger Avestan portions are at least 1900 years removed from the date of the Bablonian Captivity of the Jews, and the Older Avestan portions are at least 2300 years removed from a generally accepted date of 1000 BCE, when Zarathustra is believed to have lived.
------------------------
The earliest Manuscript copy of part of the Avesta can be dated to the middle of the 13th century of the common era (1300 CE). After that date other codices appeared.
http://www.farvardyn.com/avesta4.php
The oldest known copy of Zoroastrian or Avestan works is the Videvdad, or Vendidad. It was copied in 1323 CE in Nawsari, Gujarat, by the scribe Mihraban Kaykhusraw.
http://www.bl.uk/onlinegallery/sacredtexts/videvdad.html
------------------------
Compilation of the Avesta most likely started to take place in the 3rd and 4th century of the common era, this period was in the midst of the Sassanian Dynasty.
"In the 3rd century, the Sassanian emperor Ardashir I (r. 226-241 CE) commanded his high priest Tonsar (or Tansar) to compile the theological texts."
http://en.wikipedia.org/wiki/Avesta
The 10th century (1000 CE) is the last historical reference to a gathering of the texts together.
"The Avesta, also known as the Holy Book or the Prayer Book of the Zoroastrians, was referenced historically as committed to writing in the mid-first millennium CE (Common Era)**note(1000 CE)**. Before this time it had been transmitted orally from one generation to the next."
http://www3.sympatico.ca/zoroastrian/Avesta.htm
"Nevertheless much of the collection (Avesta) survived as late as the 10th century CE"
http://www.zoroastrian.org/articles/Avesta_An_Introduction.htm
See Denkard in Wikipedia (It is a 10th century compendium)
http://en.wikipedia.org/wiki/Denkard
------------------------
wn.com/Judaism Influenced Zoroastrianism Part 1
***Note: All web references are below the quotes or comments.
------------------------
The Manuscript copies of the Avesta are between 1900 - 2300 years removed from the dates that are attributed to them with no other copies, commentaries or citations from other historical manuscripts. The Younger Avestan portions are at least 1900 years removed from the date of the Bablonian Captivity of the Jews, and the Older Avestan portions are at least 2300 years removed from a generally accepted date of 1000 BCE, when Zarathustra is believed to have lived.
------------------------
The earliest Manuscript copy of part of the Avesta can be dated to the middle of the 13th century of the common era (1300 CE). After that date other codices appeared.
http://www.farvardyn.com/avesta4.php
The oldest known copy of Zoroastrian or Avestan works is the Videvdad, or Vendidad. It was copied in 1323 CE in Nawsari, Gujarat, by the scribe Mihraban Kaykhusraw.
http://www.bl.uk/onlinegallery/sacredtexts/videvdad.html
------------------------
Compilation of the Avesta most likely started to take place in the 3rd and 4th century of the common era, this period was in the midst of the Sassanian Dynasty.
"In the 3rd century, the Sassanian emperor Ardashir I (r. 226-241 CE) commanded his high priest Tonsar (or Tansar) to compile the theological texts."
http://en.wikipedia.org/wiki/Avesta
The 10th century (1000 CE) is the last historical reference to a gathering of the texts together.
"The Avesta, also known as the Holy Book or the Prayer Book of the Zoroastrians, was referenced historically as committed to writing in the mid-first millennium CE (Common Era)**note(1000 CE)**. Before this time it had been transmitted orally from one generation to the next."
http://www3.sympatico.ca/zoroastrian/Avesta.htm
"Nevertheless much of the collection (Avesta) survived as late as the 10th century CE"
http://www.zoroastrian.org/articles/Avesta_An_Introduction.htm
See Denkard in Wikipedia (It is a 10th century compendium)
http://en.wikipedia.org/wiki/Denkard
------------------------
- published: 10 Sep 2007
- views: 7994
Tchak-Tchak (Iran / ایران )
- Order: Reorder
- Duration: 1:13
- Updated: 29 Sep 2007
- views: 4716
Tchak-Tchak, lieu de pèlerinage le plus ancien des zoroastriens avec pour toile de fond les montagnes du même nom dont les sommets sont blanchis par les neiges ...
Tchak-Tchak, lieu de pèlerinage le plus ancien des zoroastriens avec pour toile de fond les montagnes du même nom dont les sommets sont blanchis par les neiges éternelles. Cet important temple de feu se dresse au sommet d'une falaise. Chaque année des pèlerins venus du monde entier se retrouve pour une fête de dix jours commençant à la troisième lune suivant le nouvel an iranien.
Zoroaster
Life
Information about the life of Zoroaster derives primarily from the Avesta, that is, from Zoroastrian scripture of which the Gathas - the texts attributed to Zoroaster himself - are a part. These are complemented by legends from the traditional Zoroastrian texts of the 9th-12th century.
The Gathas contain allusions to personal events, such as Zoroaster's triumph over obstacles imposed by competing priests and the ruling class. They also indicate he had difficulty spreading his teachings, and was even treated with ill-will in his mother's hometown. They also describe familial events such as the marriage of his daughter, at which Zoroaster presided.
In the texts of the Younger Avesta (composed many centuries after the Gathas), Zoroaster is depicted wrestling with the daevas and is tempted by Angra Mainyu to renounce his faith (Yasht 17.19; Vendidad 19).
The Spenta Nask, the 13th section of the Avesta, is said to have a description of the prophet's life. However, this text has been lost over the centuries, and it survives only as a summary in the seventh book of the 9th century Dēnkard. Other 9th-12th century stories of Zoroaster, as in the Shāhnāma, are also assumed to be based on earlier texts, but must be considered to be primarily a collection of legends. The historical Zoroaster, however, eludes categorization as a legendary character.
Collectively, scripture and tradition provide many rote details of his life, such as a record of his family members: His father was Pourushaspa Spitāma, son of Haechadaspa Spitāma, and his mother was Dughdova. He and his wife Hvōvi had three daughters, Freni, Pourucista, and Triti; and three sons, Isat Vastar, Uruvat-Nara, and Hvare Ciθra. Zoroaster's great-grandfather Haēchataspa was the ancestor of the whole family Spitāma, for which reason Zoroaster usually bears the surname Spitāma. His wife and children, and a cousin named Maidhyoimangha, were his first converts after his illumination from Ahura Mazda at age 30.
According to Yasnas 5 & 105, Zoroaster prayed for the conversion of King Vištaspa, who appears in the Gathas as a historical personage. In legends, Vištaspa is said to have had two brothers as courtiers, Frašaōštra and Jamaspa, and to whom Zoroaster was closely related: his wife, Hvōvi, was the daughter of Frashaōštra, while Jamaspa was the husband of his daughter Pourucista. The actual role of intermediary was played by the pious queen Hutaōsa. Apart from this connection, the new prophet relied especially upon his own kindred (hvaētuš).
Zoroaster's death is not mentioned in the Avesta. In Shahnama 5.92,[15] he is said to have been murdered at the altar by the Turanians in the storming of Balkh.
Philosophy
In his revelation, the poet sees the universe as the cosmic struggle between aša "truth" and druj "lie". The cardinal concept of aša - which is highly nuanced and only vaguely translatable - is at the foundation of all other Zoroastrian doctrine, including that of Ahura Mazda (who is aša), creation (that is aša), existence (that is aša) and Free Will, which is arguably Zoroaster's greatest contribution to religious philosophy.
The purpose of humankind, like that of all other creation, is to sustain aša. For humankind, this occurs through active participation in life and the exercise of good thoughts, words and deeds.
(Wikipedia)
VALPARD FILMS http://valpardfilms.free.fr
wn.com/Tchak Tchak (Iran ایران )
Tchak-Tchak, lieu de pèlerinage le plus ancien des zoroastriens avec pour toile de fond les montagnes du même nom dont les sommets sont blanchis par les neiges éternelles. Cet important temple de feu se dresse au sommet d'une falaise. Chaque année des pèlerins venus du monde entier se retrouve pour une fête de dix jours commençant à la troisième lune suivant le nouvel an iranien.
Zoroaster
Life
Information about the life of Zoroaster derives primarily from the Avesta, that is, from Zoroastrian scripture of which the Gathas - the texts attributed to Zoroaster himself - are a part. These are complemented by legends from the traditional Zoroastrian texts of the 9th-12th century.
The Gathas contain allusions to personal events, such as Zoroaster's triumph over obstacles imposed by competing priests and the ruling class. They also indicate he had difficulty spreading his teachings, and was even treated with ill-will in his mother's hometown. They also describe familial events such as the marriage of his daughter, at which Zoroaster presided.
In the texts of the Younger Avesta (composed many centuries after the Gathas), Zoroaster is depicted wrestling with the daevas and is tempted by Angra Mainyu to renounce his faith (Yasht 17.19; Vendidad 19).
The Spenta Nask, the 13th section of the Avesta, is said to have a description of the prophet's life. However, this text has been lost over the centuries, and it survives only as a summary in the seventh book of the 9th century Dēnkard. Other 9th-12th century stories of Zoroaster, as in the Shāhnāma, are also assumed to be based on earlier texts, but must be considered to be primarily a collection of legends. The historical Zoroaster, however, eludes categorization as a legendary character.
Collectively, scripture and tradition provide many rote details of his life, such as a record of his family members: His father was Pourushaspa Spitāma, son of Haechadaspa Spitāma, and his mother was Dughdova. He and his wife Hvōvi had three daughters, Freni, Pourucista, and Triti; and three sons, Isat Vastar, Uruvat-Nara, and Hvare Ciθra. Zoroaster's great-grandfather Haēchataspa was the ancestor of the whole family Spitāma, for which reason Zoroaster usually bears the surname Spitāma. His wife and children, and a cousin named Maidhyoimangha, were his first converts after his illumination from Ahura Mazda at age 30.
According to Yasnas 5 & 105, Zoroaster prayed for the conversion of King Vištaspa, who appears in the Gathas as a historical personage. In legends, Vištaspa is said to have had two brothers as courtiers, Frašaōštra and Jamaspa, and to whom Zoroaster was closely related: his wife, Hvōvi, was the daughter of Frashaōštra, while Jamaspa was the husband of his daughter Pourucista. The actual role of intermediary was played by the pious queen Hutaōsa. Apart from this connection, the new prophet relied especially upon his own kindred (hvaētuš).
Zoroaster's death is not mentioned in the Avesta. In Shahnama 5.92,[15] he is said to have been murdered at the altar by the Turanians in the storming of Balkh.
Philosophy
In his revelation, the poet sees the universe as the cosmic struggle between aša "truth" and druj "lie". The cardinal concept of aša - which is highly nuanced and only vaguely translatable - is at the foundation of all other Zoroastrian doctrine, including that of Ahura Mazda (who is aša), creation (that is aša), existence (that is aša) and Free Will, which is arguably Zoroaster's greatest contribution to religious philosophy.
The purpose of humankind, like that of all other creation, is to sustain aša. For humankind, this occurs through active participation in life and the exercise of good thoughts, words and deeds.
(Wikipedia)
VALPARD FILMS http://valpardfilms.free.fr
- published: 29 Sep 2007
- views: 4716
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5:20
Exposition in the good religion about the Denkard book, one of the scriptures of the faith
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the Denkard b...
published: 15 Jun 2015
Exposition in the good religion about the Denkard book, one of the scriptures of the faith
Exposition in the good religion about the Denkard book, one of the scriptures of the faith
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- published: 15 Jun 2015
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5:00
Judaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual Evidences
Judaism influenced Zoroastrianism
published: 26 Dec 2007
Judaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual Evidences
Judaism influenced Zoroastrianism Part 5 Dating the Denkard and Textual Evidences
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- published: 26 Dec 2007
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6:01
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ W...
published: 17 Nov 2015
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife of the Pious Souls
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13:27
Video de demonstration world of warcraft cataclysme
Video de demonstration du serveur lunation ! http://www.lunation-cataclysm.com/
Mon nouvea...
published: 22 Nov 2012
Video de demonstration world of warcraft cataclysme
Video de demonstration world of warcraft cataclysme
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- views: 58
0:56
Iraqi sunni muslims convert massively to Zoroastrianism
Zoroastrianism is a religion founded in ancient times by the prophet Zarathushtra, known t...
published: 29 Dec 2015
Iraqi sunni muslims convert massively to Zoroastrianism
Iraqi sunni muslims convert massively to Zoroastrianism
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2:43
The indication of the presence of Spenamino and Ganamino in this world
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion regarding the indic...
published: 15 Jun 2015
The indication of the presence of Spenamino and Ganamino in this world
The indication of the presence of Spenamino and Ganamino in this world
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6:28
Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroastrian Journey to the Afterlife :
ARDĀ W...
published: 11 Nov 2014
Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful Souls
Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroastrian Journey to the Afterlife of the Sinful Souls
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4:51
Exposition in the good religion about the power of motion
http://www.avesta.org/denkard/dk3.pdf
Exposition in the good religion about the power of ...
published: 15 Jun 2015
Exposition in the good religion about the power of motion
Exposition in the good religion about the power of motion
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8:24
Judaism influenced Zoroastrianism - Part 1
***Note: All web references are below the quotes or comments.
------------------------...
published: 10 Sep 2007
Judaism influenced Zoroastrianism - Part 1
Judaism influenced Zoroastrianism - Part 1
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- views: 7994
1:13
Tchak-Tchak (Iran / ایران )
Tchak-Tchak, lieu de pèlerinage le plus ancien des zoroastriens avec pour toile de fond le...
published: 29 Sep 2007
Tchak-Tchak (Iran / ایران )
Tchak-Tchak (Iran / ایران )
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Exposition in the good religion about the Denkard ...
Judaism influenced Zoroastrianism Part 5 Dating th...
Zoroastrian Eschatology / Ardā Wīrāz-nāmag : Zoroa...
Video de demonstration world of warcraft cataclysm...
Iraqi sunni muslims convert massively to Zoroastri...
The indication of the presence of Spenamino and Ga...
Zoroastrian Eschatology / Ardā Wīrāz-nāmag: Zoroas...
Exposition in the good religion about the power of...
Judaism influenced Zoroastrianism - Part 1...
Tchak-Tchak (Iran / ایران )...
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Lyrics list:lyrics
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Death By Whips
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Feed The Lohocla
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The Morning After
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Dark Exile
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Positive
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Need Money For Beer
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Mr. Superlover
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Mon Cheri
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Maniac Forces
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Farewell To A Slut
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Death By Whips
Every day and all night long
The fucking breakdancers wanna be strong
We can't hear their fucking sound
We want metal - play it loud!
Die - Hard! Death! Whips!
Metal Militia in a heaurs
Our cruelest gang on earth
Django Bullwhip is the chief
Smash the dancers on their knees
Death by whips
Kill'em hard
Death by whips
Kill'em hard
Brealdancers wanna flee
Swords and spikes to their cheeks
Metal Militia wanna headbang
It's so loud, you'll die in pain
Die - Hard! Death! Whips!
Use your bullwhips and your guns
Limb by limb, now they run
These are our greatest weapons
To slash up those fucking cretins
Death by whips
Kill'em hard
Death by whips
Kill'em hard
Every day and all night long
The fucking breakdancers wanna be strong
We can't hear their fucking sound
We want metal - play it loud!
Die - Hard! Death! Whips!
Metal Militia in a heaurs
Our cruelest gang on earth
Django Bullwhip is the chief
Smash the dancers on their knees
Death by whips
Kill'em hard
Death by whips
