The influence of Zoroastrian religion on Shahnameh's view of the world after death

Number of pages: 186 File Format: word File Code: 31522
Year: 2013 University Degree: Master's degree Category: Literature - Persian Language
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    Dissertation for M.A) (

    Abstract:

    The Shahnameh has a great place in the culture of Iran. Since the Shahnameh has its roots in the culture of ancient Iran. Culture is the motivation that moves people forward. In this research, an attempt will be made to examine the view of the Shahnameh about the world after death and the influence of the Zoroastrian religion on this. The view of the people about death and the afterlife has a great impact on the way of life. On the other hand, it is tried to compare the view of the Shahnameh with the Ghats. In this research, the method of work is descriptive and analytical, by using the relevant books and articles in the relevant sites It was related to the issue of the world after death, and also a part of the poems of the Gathas, Zoroastrian celestial book, or Avesta, Zoroastrian sacred writings, and Mobadan sermons that had a message like the intended verse and were analyzed with other materials in a book that is given as a reference, notes, reviews and common points. And you can't close your heart in it, but Mina (spiritual world) is eternal and you should live the best life in it. Maybe because people's knowledge is very little, so the author of the Shahnameh always prays to God from the faces of the Shahnameh to find the best way to reach this best life full of peace and comfort. He wishes to be freed from the difficulties and chaos (punishments) of hell, and it seems that Ferdowsi's thought is tied together with life and life with death for this purpose, in order to remove the neglect of human existence and to guide man to the point that death is in us and always with us, death in front of life and its constant companion has been the most amazing paradox in the history of human life, which has been with him from the beginning until today, a long and wonderful way. Rapimode and Zoroastrian religion also believe that life does not end with the death of the body, the soul continues to live, therefore, everyone should choose the way of life in such a way as not to harm the life of the soul in Mino. rtl;"> 

     

    Introduction

     

           The Shahnameh is a literary masterpiece with comprehensive topics and diverse stories written by that versatile sage who displays various manifestations of epic, lyrical and didactic literature. Examining the different aspects of "Shahnameh" will lead to a better understanding of the greatness and glory of this work and also of its composer.

          Ferdowsi's advice and instructions originated from his religious and ethnic intellectual springs, and since the emotion hidden in it is human and not personal, its comprehensiveness and inclusion goes beyond a specific time and place and encompasses all horizons.

         Peace and prosperity is everyone's wish to have the best life. This peace will not arise unless

    it is transformed into empathy with the good knowledge of speaking the same language. As the master of Eshq Maulvi sings:

    Community is a kindred and a bond.

    A Hindu and a Turk may speak the same language, two Turks may be strangers.

    It is different from one's secret language.Empathy is better than speaking together. They consider culture as the driving force of people and society. In the Moeen dictionary, it means politeness and art and making people polite. Professor Broumand Saeed (1384), in a literary research, considers it to be of two parts: Far + Heng.. "Far" is a prefix that means to go forward and "Hang" is a variant of "Sang" that means sobriety and heaviness.

    Culture emerges when what is learned is institutionalized in people's character. In this way, people benefit from those lessons in their lives or within society, without the need for external pressure to apply them. For example, if the badness of extravagance is institutionalized in someone's character, he does not avoid extravagance either because of a government fine or to please others, but because he considers it bad, he avoids it. Such a person does not do the same thing in private [1].

    It is important that what is learned is institutionalized in people's character with what ideal and in what way. Do exploiters want to steal wealth and power from people's lives, or are people-friendly developers seeking to increase people's happiness? Iran's history is proof that whenever the country's leaders and managers failed in this task, the country fell into the hands of foreigners. But the important thing is that the Iranians have not only not been defeated from a cultural point of view, but also dictated their culture to the invaders (Mohsani Nia, 2012).

    Therefore, the humanoid wolves, who consider themselves the owners of the world, chose another way to conquer this border and land. By cutting people from their cultural roots and showing destructive features instead of culture, they try to conquer people's souls. Dear Iran, if not the first, but one of the founders of human culture in the world. Since cultural Iran includes a large number of countries, knowing the culture and the roots of culture can lead to common language and empathy among the people of these countries and institutionalize peace and prosperity among them. This definition is the root of beliefs, culture and following them the behaviors of those people. In this article, an attempt is made to search for the roots of Shahnameh's belief in the world after death by examining the verses of the Shahnameh in which heaven and hell are mentioned and comparing it with the teachings of the Ghats (celestial teachings of Zoroastrians). Today, the teachings of the ghats are placed in the middle of the book of Yesna. The book of Yasna has 72 Hats (Haitian = Hymn = Chapter = Section) of which 17 Hats (from Hats 28 to 34, 43 to 51 and 53) are Ghats. Each ghat has several stanzas which are mentioned by number.

    With the help of Gathaology teacher Mobadyar Mehran Ghibi, some Persian translations were made to better understand the ghats (Azergashsab, 1351; Jafari, 1359; Duvanlu, 1387, Razi, 1363; Shehzadi, 1381; Shahmardan, 1364). isometric (comparison) and its meaning were used in this article. This article is the result of comparing the teachings of the Ghats with the hymns of the Shahnameh to find out the role of the Ghats in relation to the world after death in the Shahnameh. rtl;">1-1 statement of the problem

        Shahnameh has a high position in Iranian countries (cultural Iran), including Iran. Knowing the roots of Shahnameh's beliefs is necessary to know the culture of Iranian countries and their cultural convergence for the expansion of friendship and peace. People's ideals and beliefs have a great effect on choosing a way of life. How people live depends on their belief in the world after death and their belief in such a world. In this research, an attempt will be made to examine and show the view of the Shahnameh about the world after death and the influence of Zoroastrian religion on this view. Being purposeful is the constant synchronicity and companionship of death and life in the Shahnameh, which provides the ground for approaching human living and human dying. Therefore, the importance of examining the issue of remembering death gives meaning to life, that is, the result of how everyone lives in this world will affect the world after death.

  • Contents & References of The influence of Zoroastrian religion on Shahnameh's view of the world after death

    List:

    Abstract.. 1

    Introduction.. 2

    Chapter One: Generalities

    1-1 Statement of the problem.. 5

    1-2 Importance of research.. 5

    1-3 Research goals.. 5

    1-4 Questions Research.. 6

    1-5 research hypotheses.. 6

    Chapter Two: Background of the research

    2- Income.. 8

    2-1 Ferdowsi from birth to death. 14

    2-1-1 Shahnameh according to the elders of Iran. 19

    2-1-2 Shahnameh according to the elders of other lands. 24

    2-1-3 Monotheism from Ferdowsi's point of view. 26

    2-2 Zarathustra's life history and his religion. 29

    2-2-1 Zoroastrian mysticism.. 31

    2-2-2 Avesta.. 40

    2-3 Death from the perspective of the Quran.. 41

    2-3-1 The wisdom of death from the perspective of Islam. 45

    2-3-2 Opinions of philosophers and sages regarding death. 46

    2-3-3 Death from the perspective of mysticism, mythology and materialists. 48

    2-4 Burial rituals.. 49

    2-4-1 Zoroastrian funeral ceremony. 49

    2-4-2 Burial ritual in Islam. 50

    Title

    2-4-3 Burial Ritual in Shahnameh. 52

    2-4-3-1 Dakhme.. 53

    2-4-4 Mourning ritual in Shahnameh. 54

    2-4-5 Mourning in Zoroastrianism. 56

    Chapter three: research method

    3- Income.. 59

    3-1 information gathering tools.. 59

    3-2 information gathering methods.. 59

    3-3 data analysis methods. 59

    Chapter Four: Research Findings

    4- Income.. 61

    4-1 Death.. 63

    4-1-1 Death in the word.. 63

    4-1-2 Origin of the word death.. 64

    4-1-3 Definitions of death.. 64

    4-1-4 Abar Pandar Shahnameh.. 67

    4-1-5 The wisdom of life and death in Shahnameh. 68

    4-1-6 Mystical and educational approach to the issue of death in Shahnameh. 70

    4-1-7 Death is an inevitable fate.. 74

    4-2 Comparison of the belief in death in the Shahnameh with the Gathas. 76

    4-2-1 Belief in two existences in Shahnameh. 76

    4-2-2 Belief in two existences in the Ghats. 77

    4-2-3 good name in Shahnameh.. 77

    4-2-4 good name in ghats.. 79

    4-2-5 effect of belief in death on behavior in Shahnameh. 80

    4-2-6 The effect of belief in death on behavior in ghats. 85

    Title

    4-2-7 Death wish in Shahnameh. 86

    4-3 Time (Zarvanism).. 87

    4-3-1 Zarvan, God of Death.. 88

    4-3-2 Zarvan, God of Fortune.. 89

    4-4 Names of Death.. 92

    4-4-1 Intelligence.. 92

    4-4-2 Time and Time.. 94

    4-4 world after death.. 96

    4-4-1 income.. 96

    4-4-2 resurrection.. 97

    4-4-2-1 resurrection in words.. 97

    4-4-2-2 What is resurrection?.. 97

    4-4-2-3 Resurrection in different beliefs. 100

    4-4-2-4 The beliefs of ancient peoples about resurrection. 101

    4-4-2-5 The opinions of philosophers and sages about resurrection. 102

    4-4-2-6 Opinions of religious leaders about resurrection. 102

    4-4-2-7 bodily resurrection .. 105

    4-4-2-8 Creation is the first decisive proof of resurrection. 107

    4-5 Soul.. 111

    4-5-1 Soul in Shahnameh.. 112

    4-5-2 Fate of soul after death from Zoroastrian point of view. 116

    4-5-2-1 So the righteous reason.. 120

    4-5-3 Reward and punishment of life after death from Zoroastrian point of view. 121

    4-5-4 The fate of the soul in past religions and rituals. 122

    4-6 Heaven and Hell (Hell).. 123

    4-6-1 Heaven.. 124

    4-6-1-1 How is heaven or hell described in Zoroastrian religion?. 125

    4-6-2 Examining the views of Shahnameh and Ghats about heaven and hell. 128

    4-6-2-1 The scale of goodness and badness in Shahnameh. 128

    4-6-2-2 measure of goodness and badness in ghats. 129

    Title                                                               . 132

    4-6-2-4 rewards and countermeasures in ghats. 133

    4-6-2-5 Behesht Roshan in Shahnameh.135

    4-6-2-6 bright heaven in the ghats. 136

    4-6-2-7 Paradise in Shahnameh. 137

    4-6-2-8 Heaven in the Ghats. 141

    4-7 Hell. 143

    4-7-1 Hell in Shahnameh. 144

    4-8 Returning to God. 148

    4-8-1 Returning to God in Shahnameh. 148

    4-8-2 Returning to God in the Ghats. 148

    4-8-3 Divine guidance for salvation in Shahnameh. 151

    4-8-4 Divine Guidance in the Ghats. 152

    4-9 Immortality. 154

    4-9-1 Immortality in Shahnameh. 156

    4-9-2 Immortality from Zoroastrian point of view. 163

    Chapter Five: Conclusions and Suggestions

    5-1 Conclusion and Discussion. 166

    5-2 suggestions. 171

    5-3 Limitations. 172

    Sources and sources. 174

     

     

    Source:

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The influence of Zoroastrian religion on Shahnameh's view of the world after death