شادی و خوشبختی در متن های باستانی ایران (مقاله علمی وزارت علوم)
درجه علمی: نشریه علمی (وزارت علوم)
آرشیو
چکیده
یکی از اساسی ترین محورهای فلسفه و عرفان باستانی ایران، شادی و خوشبختی و توجه به احساسات وجد انگیز است. بنا بر منابع تاریخی، زرتشت تنها پیامبری است که خندان متولد شد و در اوستا، برخی کتیبه های باستانی ایران و متن های فارسی میانه، اهمیت شادی و سفارش به آن مشاهده می شود. در اوستا، واژه های حوزه ی معنایی شادی بیشترین بسامد را دارند. اهورامزدا پروردگار شادی بخش است، زرتشت خود پیامبری شاد و پیغام آور شادی است. مؤمنان در نمازشان با شادی سخن می گویند. ایزدان مهر، اشی، تیشتر، آناهیتا برای مردم شادمانی به ارمغان می آورند و نهایت آرزوها، آرزوی شادمانی(خوشبختی) است. در این پژوهش ضمن کاوش در مفهوم و ریشه ی دو واژه ی شادی (šādīh) و رامش (rāmišn) در اوستا، کتیبه های فارسی باستان، متن های مانوی و پهلوی زرتشتی، تلاش می کنیم، تصویری نزدیک به آنچه این متن ها از مفهوم شادی اراده می کنند به نمایش گذاشته و ضمن اثبات اهمیت این مفاهیم در جهان بینی ایرانی، یافته های جدیدی در این زمینه ارائه کنیم. به طور خلاصه شادمانی در این متن ها از گیتی آغاز می شود و به مینو می پیوندد. احساسی که با لذت های دنیوی، خرسندی و خردمندی، کار و خودشکوفایی، اندیشه ی نیک، فراوانی، صلح، راستی، مناجات و اعمال دینی و نهایتاً سعادت پس از مرگ و جاودانگی در ارتباط است.Joy and Happiness in the Ancient Iranian texts
One of the most fundamental tenets of ancient Iranian philosophy and mysticism, especially in the Yazd-e-Masna religion, is happiness, bliss and attention to joyful and exciting emotions. In these texts, words within the 'semantic field' of ‘happiness’ have the highest frequency. Ahuramazda is a God of happiness, Zarathustra himself is a happy prophet and a messenger of happiness. Believers speak happily in their prayers. The gods Mehr, Ashi, Tishter, and Anahita bring happiness to the people and the ultimate wish is the wish of happiness. In this study, by providing an analysis of words that are semantically similar to ‘happiness’ and emphasizing the meanings and roots of the two Middle Persian words (šādīh) and (rāmišn) in Avesta, ancient Persian inscriptions, Manichaean and Middle Persian Zoroastrian texts, we will try to follow the concept of happiness in these texts and paint a vivid image of what these texts have to offer when it comes to ‘happiness’. In addition, by proving the importance and place of these concepts in ancient Iranian thought, we will present new findings regarding this topic. In short, happiness in ancient Iranian texts begins with the material world and ascends to heaven. It is a feeling that is associated with worldly pleasures, satisfaction and wisdom, working and self-actualization, good thoughts, plenty, peace, truth, benevolence, prayers and religious practices, and ultimately happiness after death and immortality. Keywords: šādīh, rāmīšn, happiness, Ancient Iranian texts One of the most fundamental tenets of ancient Iranian philosophy and mysticism, especially in the Yazd-e-Masna religion, is happiness, bliss and attention to joyful and exciting emotions. In these texts, words within the 'semantic field' of ‘happiness’ have the highest frequency. Ahuramazda is a God of happiness, Zarathustra himself is a happy prophet and a messenger of happiness. Believers speak happily in their prayers. The gods Mehr, Ashi, Tishter, and Anahita bring happiness to the people and the ultimate wish is the wish of happiness. In this study, by providing an analysis of words that are semantically similar to ‘happiness’ and emphasizing the meanings and roots of the two Middle Persian words (šādīh) and (rāmišn) in Avesta, ancient Persian inscriptions, Manichaean and Middle Persian Zoroastrian texts, we will try to follow the concept of happiness in these texts and paint a vivid image of what these texts have to offer when it comes to ‘happiness’. In addition, by proving the importance and place of these concepts in ancient Iranian thought, we will present new findings regarding this topic. Considering that there are many ancient texts, it can be concluded that these words and a large number of words in the semantic field of happiness are found in some ancient Iranian contexts , exactly has mundane and worldly meaning . The terrestrial and happy atmosphere of some Pahlavi texts proving these earthly and material aspects very well. An attitude that comes from a certain worldview in a part of ancient Iranian philosophy that places great value on wealth, benefiting from the blessings of the world, the pleasures of this world, and counting spoils. Despite this, there are many examples in ancient texts in which happiness is a gift from the divine beings, and it is clear that the words "happiness" and "ramesh" have a much greater meaning than what is perceived.that our mental perception of happiness and comfort is caused by material pleasures. A meaning that we may be able to search for in words such as happiness and bliss. In Manichean texts such as Avesta, happiness has a universal, divinely and transcendental meaning in many cases. In these texts, the beings of the realm of light are described as happy and joyous beings, and happiness usually indicates the feeling that results from the good deeds of a pious person. A feeling that is especially related to religious rituals and usually comes into existence by reading holy p
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