Re: Who is Bahá'u'lláh?

[gita]

On Jun 17, 2006, at 9:44 AM, gita bahramipour wrote:

> Dear C., Mazda Pulishing, Encyclopedia Iranica, and all
>
> "In the Bahá'í teachings it states that all the Prophets have foretold
> a Promised One Who is Bahá'u'lláh."
>
>
> What we can be sure of is that when Zoroaster foretold a Promised
> One's coming, it is not correct. The Zoroastrians have no way of
> contradicting this assertion, as they themselves know their scriptures
> are not in the original form, and therefore not absolutely authentic.
> They have neither the time nor the resources to attempt to identify
> the specific text in the Denkard.
>
> Denkard or Dinkard, that is, a "Zoroastrian encyclopedia of the 9th
> century, A.D., rather than a work of Zoroaster", it is written in
> Middle Persian using the Pahlavi script. We cannot be sure of the
> authenticity, of the Zoroastrian encyclopedia, as they were either not
> written down during the Prophet's lifetime or have been changed in the
> course of time and the originals lost. According to the Encyclopedia
> Iranica, the Denkard was originally divided into nine volumes of
> unequal importance, but the first two and the beginning of the third
> have been lost. Encyclopedia Iranica, vol. VII (Costa Mesa: Mazda
> Publishers, 1996), p. 285.
>
>
>
>
> Who is Bahá'u'lláh?
>
>
> help me!!!
> I like to learn from you
> gita
>
> June 2006
> good thought, good word, good deed
>
>
>
>
>
>
>
> Who is Mazda Publishing?
>
>
> Avesta -- Zoroastrian Archives
> Contents
> Prev
> 414-420
> Next
> Glossary
>
>
> DENKARD (Acts of Religion), Book 3
> This digital edition copyright (c) 1997 by Joseph H. Peterson. All
> rights reserved.
> Edited by Peshotan Dastur Behramjee Sanjana, 1900.
>
>
> Exposition in the good religion regarding the character of the man
> whose body is the abode of generosity and of the man whose body is the
> abode of avarice. (414)
> Notes:
> Be it known that the invisible feeling generosity is warm and
> passionate and that of avarice cold. The source of both is in the
> conscience of men. The heart and conscience of the generous man are
> warm and such a heart has the light of the holy fire. It is the warmth
> of this luster that indicates the presence of this feeling. The
> generous man is exalted among men.
> The heart and conscience which are the abodes of avarice are cold as
> ice and it is the meanness and the coldness (of the man) which show
> him to be avaricious. (Such a) man is through his avarice the chief of
> all avaricious men.
> Exposition in the good religion regarding the fact that life-endowed
> human beings are either praiseworthy or blameworthy in their actions
> and either accept and follow the good that is in them or the evil that
> is in them. (415)
> Be it known that life-endowed human beings are either good-looking or
> ill-looking. Because the man of good essentials (i.e. the four that go
> to make a man's body, fire, wind, water, and earth) is healthy in
> appearance, the man of bad essentials sickly in appearance. The man of
> good essentials praises his Creator and feels grateful to Him for his
> healthy appearance.
> The man whose body is sickly because of its bad essentials is ugly in
> appearance through the man's evil deeds. Good looks are due to health
> induced by the good essentials (of one's body). Every part of the body
> performs its normal functions and the enemy full of blemishes cannot
> affect (such body) for evil. The sickly body induced by the bad
> essentials (of one's body) has no thought for the Creator, is devoid
> of good looks and is worthy of the bad essentials which jeopardize
> (the health) of the body.
> Of those who crave for a righteous and those who crave for a sinful
> life, the man who prefers righteousness through his pure thoughts and
> understanding has an understanding full of good thoughts. And he who
> has a perverse intellect full of evil thoughts prefers sin. Of these,
> the righteous man who follows the lead of the understanding given by
> Vohuman deserves praise (from men) and good return (i.e. reward) from
> his Creator. The righteousness induced by good thoughts is due to the
> grateful understanding which prefers righteousness (to sin).
> Again the man, who hankers after the perverse thoughts induced by the
> sinful and evil-thought power, is the sinful man who guides himself by
> his perverse intellect of evil thoughts. He is hateful in the sight of
> his Creator. The righteous man influenced by the good-thought power
> has an understanding, which prefers righteousness and has nothing to
> do with the sin induced, by the evil-thought power.,. Hence it is
> impossible for such a man to have any liking for sinful and perverse
> thoughts.
> Exposition in the good religion regarding the revelation (to the
> prophet) about the creation of the invisible spirit (in the spiritual
> world) and sending of that spirit from the spiritual world to this
> world. (416)
> Be it known that the invisible spirit was brought into this world (by
> God) to embellish the material universe. The spirit or the soul of man
> is invisible and intangible and its abode in this world is the
> perishable (human) body. The body is sustained so long as it is united
> with the invisible spirit. The growth and development of the body is
> due to the progress it makes through (the presence of) this invisible
> spirit. The life-endowed creatures of this world are visible and
> tangible. From (all this) it is apparent that the material body is the
> abode of the invisible spirit or soul. Again all (the information)
> that we can gather about the spirit is through its union with the
> material body. Again the material body grows and develops through its
> union with the invisible spirit. That the invisible spirit has taken
> up its abode in the material body is known by (observing) the material
> body itself. The invisible spirit (when it leaves its tenement of
> clay) returns to its original abode, the spiritual world. The
> invisible spirit is one and indivisible but (through its union with
> the body) it divides itself into two (i.e., the vital power and the
> soul). Again He who invests the soul with its first halo and glory is
> God, the Creator. Life in matter is due to the union of the soul with
> the body. God Himself is known through His investing the invisible
> spirit with glory (in the spiritual world) and (then) giving it birth
> in this world. It is known from the scriptures of the good faith that
> God created the first creation, the invisible spirit, in the spiritual
> world and then sent it from that spiritual world to this world.
> Exposition in the good religion about the power of motion. (417)
> 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.)
> Exposition in the good religion regarding the indication of (the
> presence of) Spenamino and Ganamino in this world. (418)
> 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.
> Exposition in the good religion as to which (of the two years) the
> solar and the lunar is (connected with) the important ceremonies of
> the faith. (419)
> Be it known that the solar year is of two kinds. Of these (two solar
> years) one is made up by the addition of days, the other by the
> addition of hours. The one that is made up by the addition of days
> consists of twelve months, each month of which is of thirty days.
> (When to these three hundred and sixty days) the five additional days,
> required for the course of the sun through the constellations during
> twelve months, are added the year becomes one of three hundred and
> sixty-five days. The five days which are over and above (the thirty
> days) of each month are placed at the end of the last month of the
> year. These five days are made up by the increase (in time of the
> solar year over the year of 360 days) and they are fixed after many
> calculations. According to such calculations these days are named (in
> the daily prayers recited on the last five days of the year).
> Besides the sum-total of three hundred and sixty-five days there are
> six additional hours (to be taken into consideration). These hours
> have to be added every year. These additional (six) hours (for every
> year) make up one day for four years, ten days for forty years, one
> month for a hundred and twenty years, five months for six hundred
> years and one year for one thousand, four hundred and forty years. The
> time of six hours should be kept apart from (i.e. not to be added to)
> the last days of the year for many years, till (the hours) amount to
> (a definite period of time).
> This additional period (i.e. the intercalary month at the end of every
> hundred and twenty years) is fixed by calculations. And it (i.e. the
> intercalary month) is necessary for (the right performance of) Noruz,
> Mihragan, and other time-honored Jashans. Again the commencement of
> the year has been fixed by great kings from the first day of the year
> from the beginning of creation. Hence innumerable men adhere to the
> Noruz or New Year's day (i.e. observe it as a holiday) and perform
> good deeds (on the day). And on this glorious day (of the New Year)
> the people of all countries from the times of the old Peshdadians
> downwards have been rendered happy and full of joy by their kings. On
> the occasion of this Jashan, men who work (for their living) hope for
> rest (i.e. observe it a day of rest) enjoy happiness and find comfort.
> Again when the solemn time (of the intercalary month) arrives,
> down-trodden nations derive strength from just kings and innumerable
> men find happiness and comfort. On that occasion (of the intercalary
> month) work and labor which wear away (mind and body) become (a good
> deal) less and by the ceremony fixed from of old (regarding the
> intercalary month) the state is reformed anew. The good of many things
> is (closely) united to this period. Weak and diseased men find relief
> from laborious work and a new gift is conferred on the world. (The
> calculation of) years, months, and days depends on the course of the
> starry orbs. From the beginning of the world men have fixed the year
> (of the intercalary month) by adding up the past years of the
> (preceding) sovereigns (i.e. the period of one hundred and twenty
> years which intervened between one intercalary month and another was
> calculated on the basis of the period of rule of the different
> sovereigns). During the glorious and immortal period (of the
> intercalary month) large quantities of food are exchanged among men.
> According to the precepts of the faith the year (of the intercalary
> month) should be kept up (every 120 years) and should not be allowed
> to pass by (without the addition of the intercalary month), Men should
> not (during the period) harm animals which should be cared for. When
> the calculated year arrives, the intercalary (month) should be added.
> And many people (in other parts) of the world should be made to add
> the intercalary (month).
> The additional hours of each year get accumulated in the course of
> years. Exalted (religious) work (i. e. ceremonies) is fixed (or
> connected) with the four seasons of the year.1
> 1. The attention of those who deny that the Jashans and Gahambars
> ought to fall in their due seasons might with advantage be drawn to
> this passage.
> The spring is the season of the commencement of the year. It is from
> (the time) when the sun enters the first portion (or degree) of Aries
> which (degree) is called the Halo of the sky. And its three months are
> those (during which) the sun travels through the constellations of
> Aries, Taurus, and Gemini.
> The second season of the year is summer which is regarded as the
> season of light. And it lasts three months from when the sun enters
> the first degree of the constellation Cancer till it continues its
> course through the constellations of Cancer, Leo and Virgo. The third
> season is autumn and it lasts from when the Sun arrives at the first
> degree of Libra, which (degree) is known as Star, till it (i.e. the
> sun) completes the (constellations) of Libra, Scorpio, and
> Sagittarius.
> The fourth that is to say the last season is winter and it lasts from
> when the sun enters the limit of Capricorn called (in Pahlavi) Dudtora
> till (the end of) the three months which are for the sun to travel
> through (the constellations of) Capricorn, Aquarius, and Pisces.
> Again the proper arrangement of the four seasons of the year (or in
> other words the due falling in of the four seasons) is connected with
> the motion of the sun through the constellations. And through the many
> delays in the course (of the sun, owing to the different periods taken
> to travel through the different constellations) additional (six) hours
> are accumulated, (by the proper addition of which) days remain with
> days, months with months, and years with years (i.e. occur at regular
> intervals). And from this (i.e. the regular observance of intercalary
> periods) each season and the festivals connected with each season are
> known by the (close) connection of the festivals with the seasons and
> the nature of the seasons. The certainty (which men have) of the
> (proper time of offering certain) prayers of the faith and (the
> certainty) of the ripening of corn and the growth of plants is through
> men taking the intercalary period into calculation. The recognition of
> the difference between the seasons of summer and winter by warlike
> kings and the reasoning on the blowing of gales and the commencement
> of breeze on the sea are fixed on this (intercalary calculation).
> The custom of the faith and each work (i.e. ceremony) of the faith are
> fixed as (religious) duties at (their proper) seasons. Again the
> period for intercalation is made up by the calculation of many
> additional periods (of six hours). And by the order of the king, those
> who work (for the addition of the intercalary period) have done so to
> make the four seasons fall in at the proper time. And through this
> (observance of the intercalary month) a religion glorifying sentiment
> is felt clearly by men and plants.
> And it is the admonition of the good faith that the rectification (of
> the calendar) should not be made till a month is completed (i.e. till
> the additional six hours every year amount to a month at the end of a
> hundred and twenty. years).2 And more than a period of five months
> should not be allowed (to accumulate.) [i.e. failing a rectification
> of a month at the end of 120 years a rectification of five months must
> be made at the end of 600 years].3 The details regarding the cause of
> this limit of 120 and 600 years) are to be found in the chapter on
> days, months, and years.
> 2. This confirms the statement of Mohammedan and classical writers
> that the Parsi year is a solar year, that the additional five days are
> added at the end of the last month, Spendarmad, and that an
> intercalary month is added every 120 years.
> 3. The reason for this restriction will be made apparent by the
> following. According to the Zoroastrian faith there are two chief
> seasons in the year Hamin (summer) which lasts from Frawardin the
> first month to the month of Mihr, in all seven months, and Zamestan
> (winter) which lasts from the first of the month of Aban to the fifth
> Gatha Vahishtoisht the last day of the year, in all five months.
> During Hamin, 12 noon to 3 p.m. is the period of the Rapithwin Gah,
> and during Zamestan the Hawan Gah continues from early morning to 3
> p.m. During the Rapithwin season moreover the place where the corpse
> is deposited is rendered fit for use at the end of nine, whereas
> during the Hawan season it is fit for use at the end of thirty days
> and nights. [Vide Vendidad 5.42]. The limit of intercalary months is
> therefore fixed at five at the outside to prevent the Hamin from
> merging into the Zamestan or in other words to keep the Rapithwin
> period distinct from the Hawan period.
> The lunar year is (derived) from the motion of the moon along with the
> sun. The defect of every lunar month (as compared with a month of 30
> days) is ten hours which at the end of a year, when the moon
> recommences its revolution, amount to 120 hours. The five days of
> these 120 hours together with the five Gathic days amount to ten days
> (at the end of a year. i.e. the lunar is ten days short of the year of
> 365 days).3 And on this calculation the days came to a month at the
> end of three years and to one intercalary year at the end of
> thirty-six (lunar) years. This (lunar) year (which makes the festivals
> fall behind or after their proper time) should not be used for great
> works (i.e. important ceremonies like Jashans, Gahambars etc.) In the
> business of the world smaller gifts are to be had in the lunary year.4
> And this fact is made known in the chapter (containing) the details of
> years (dependent on) the law of intercalation.
> 3. These Gathic days are to be added at the end of the month of
> Spendarmad Hence during the five Gathic day, whether in our obligatory
> or voluntary prayers or in the ceremonies of Yajashne [Yasna] or of
> Baj (consecration of the sacred cake and food) the name of the
> Spendarmad month is not repeated with the name of the particular
> Gathic day. The learned Iranian dastur Zartosht Behram author of the
> Zartosht-namah is of the same opinion, as may he seen from his lines:
> (Persian quote omitted):--
> From this it will he seen that the Parsi family who repeat the name of
> the last month in their prayers during the five Gathic days are in the
> wrong.
> 4. The Gujarati original is rather unintelligible here.
> Exposition in the good religion about the Denkard book, one of the
> scriptures of the faith. (420)
> 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.5 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.
> 5. For Dez-Napesht, Ganj-i Shaspigan and Ganj-i Shapigan see the
> author's Pahlavi Grammar, p.75.
> 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 Aushedar of the family of
> Zartosht will after re-questioning Aushedar compose a still more
> exalted work for the faith.
>
>
> file:///Users/test/Desktop/Who%20is/Who%20is%20Iranica/Iranian%
> 20Culture%20and%20Religion%20by%20Jonah%20Winters.webarchive
>
> Iranian Culture and Religion
>
>
> UHJ letter: dinkird.zoroastrianism.html
>
>
> He is correct that the Denkard is a 9th century compilation of the
> preserved Zoroastrian scriptural materials, and summaries and
> commentaries on the contents of the Avesta.
>
>
> With regard to his comment that, in the Web version, the first 65
> chapters of Book III were missing, we note that according to the
> Encyclopedia Iranica, the Denkard was originally divided into nine
> volumes of unequal importance, but the first two and the beginning of
> the third have been lost.
>
>
> The Research Department has neither the time nor the resources to
> attempt to identify the specific text in the Denkard which is the
> source of the quotation in question.
>
> bahai-library.com /uhj/dinkird.zoroastrianism.html (621 words)
>
>
>
> Sacral Kingship in Sasanian Iran (CAIS at SOAS)
>
>
> The main source for the Zoroastrian doctrine of sacral kingship is the
> Denkard "Acts of the Religion," an encyclopedia of Zoroastrian
> knowledge, which greatly emphasizes the importance of this doctrine.
>
>
> The Denkard emphasizes that devotion and service to the ruler brings a
> Zoroastrian spiritual and material exaltation: "He who gives [his]
> entire person to the king of kings, [and] who also holds the product
> as the property of Ahura Mazda, is empowered to show the saved and the
> condemned [people] to the spirits" (DKM 901.10-13).
>
>
> According to the Denkard, Emperor Ardeshir 1, acting on the authority
> of Tansar, had the Zoroastrian canon codified; Emperor Shapur I is
> said to have added to this canon, while Emperor Shapur II and Xusro I
> persecuted heresy and strengthened the four social classes (DKM
> 412.11-413.11).
>
> home.btconnect.com /CAIS/History/Sasanian/sacral_kingship.htm
> (8755 words)
>
>
>
> Denkard, Book 3, chapters 414-420
>
>
> From this it will he seen that the Parsi family who repeat the name of
> the last month in their prayers during the five Gathic days are in the
> wrong.
>
>
> 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 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.
>
> www.avesta.org /denkard/dk3s414.html (4362 words)
>
>
>
> Persian mythology
>
>
> The beliefs and practices of the culturally and linguistically related
> group of ancient peoples who inhabited the Iranian Plateau and its
> borderlands, as well as areas of Central Asia from the Black Sea to
> Khotan (modern Ho-t'ien, China).
>
>
> Much of the information about Persian (old-Iranian) gods can be found
> in the religious texts from Zarathustra such as the Avesta, and in
> later sources such as the Bundahishn and the Denkard.
>
>
> The original Avesta dates back to 1400 - 1200 BCE, and was kept in
> Istakhr until Alexander of Macedon destroyed it.
>
> pedia.newsfilter.co.uk /wikipedia/p/pe/persian_mythology.html
> (131 words)
>
>
>
> A newly discovered Armenian parable on the Zarathushtra's Laughter
>
>
> The Iranian Prophet is also mentioned in the Preface of the Icelandic
> Snorra Edda, as the Assyrian king and one of the 72 builders of the
> Babylon Tower: he laughed before he cried when he came to the world
> (Edda Snorra Sturlusonar, formali 2; 12-13 AD).
>
>
> One is in Denkard: êk ên paydâg kû-sh pad zâyishn bê khandîd "the
> first evidence was that he laughed during his birth".
>
>
> Many marvels connected with the young child frightened his enemies
> (king Durasrun, his relatives and servants) and they undertook several
> attempts to kill him, but it was in vain (Denkard VII.3.2-3, 24-25; 9
> AD).
>
> ambarts.tripod.com /files/parable.htm (917 words)
>
>
>
> Google Search: denkard
>
>
> Denkard The Denkard is the largest encyclopedia of Zoroastrianism
> written in 9th
>
>
> Using the Denkard, the Zand and the traditions of medieval...
>
>
> He is correct that the Denkard is a 9th century compilation of the
> preserved
>
> denkard.networklive.org (294 words)
>
>
>
> Nick's Baha'i FAQ, part 3, section 5 (Zoroaster)
>
>
> And he was born of his father Pourushasp -- a descendant of (the
> Peshdadian King) Jamshed -- and of his mother Dukdaub.
>
>
> Although opposed by "such of Pourushasp's relatives as were addicted
> to sorcery and devil-worship" He eventually "won the final victory in
> the cause of God.
>
>
> The Denkard continues: "And when He (the Holy One) went into the
> presence of Ohrmazd to crave for an insight into and to accept the
> Faith, Ahriman, and many devils, and evil spirits came to him to
> frighten Him, to trouble Him, and, by fighting with Him, to crush his
> aspirations about the religion.
>
> klausjames.tripod.com /bahai3zoroaster.html (1743 words)
>
>
>
> THE ZOROASTRIAN CALENDAR
>
>
> This movement led to the re-birth, in India, of the Fasli (seasonal)
> calendar which is followed mainly by Zoroastrians residing in Iran and
> in the diaspora living away from the Indian subcontinent.
>
>
> The Fasli calendar has not taken root in India because it is forbidden
> in the traditional Denkard, for a sixth day to be so added every four
> years.
>
>
> On the other hand an intercalated thirteenth month (Aspandarmad) once
> every 120 years has been prescribed in the Denkard thereby enabling
> the ritual continuity to be maintained.
>
> palette.ecn.purdue.edu /~bulsara/ZOROASTRIAN/calendar.html (1449
> words)
>
>
>
> Department of History Home Page
>
>
> Denkard, Book 3: Doctrines and beliefs, conduct and instructions...
>
>
> Denkard, Book 4: The writings of the Dasturs of the Arsacid and
> Sasanian periods
>
>
> Denkard, Book 5: The writings of Adarfarnbag, son of Farroxdad -- The
> life of Zarathushtra, and writing about the Selamis
>
> www.etsu.edu /cas/history/zoroast.htm (176 words)
>
>
>
> An Annotated Bibliography on Zoroastrian Studies
>
>
> Written with the help of two manuscripts, k20 of the Library of the
> University of Copenhagen and D.H. pertaining to the library of Dastur
> Hoshangji Jamaspji Jamasp Asa, with a transcription of the Pahlavi
> text with footnotes giving the collations of these texts, and its
> English translation.
>
>
> Wisdom of the Sasanian Sages (Denkard VI); tr.
>
>
> The Denkard is a large compendium of varied material, totaling about
> 169,000 words, focusing on a defence of the Mazdayasnian faith and
> describes the dogma, traditions, customs, history, legends and
> literature of the Zoroastrians of that period.
>
> ignca.nic.in /bibzs002.htm (4324 words)
>
>
>
> Avesta
>
>
> Fortunately, we do possess a summary, which is called the Denkard (go
> here to read a chapter).
>
>
> Using the Denkard, the Zand and the traditions of medieval
> Zoroastrianism, we can reconstruct large parts of the Great Avesta.
>
>
> This is a little bit too skeptical: the Denkard and the Zand contain
> some very ancient traditions.
>
> www.livius.org /au-az/avesta/avesta.html (1705 words)
>
>
>
> Iransaga - The Heroic Age of Persia
>
>
> Much information about the ancient Iranians, their gods and the
> creation of their world can be found in the religious texts of the
> Zoroastrians, which include the Avesta and later sources such as the
> Bundahishn and Denkard.
>
>
> The Bundahishn or 'Creation' consists of Pahlavi (Middle Persian)
> translations of parts of the Avesta that no longer exist, while the
> Denkard gives a summary of the Avesta.
>
>
> These myths which appear in the part of the Avesta known as Yasht
> include some tales of very ancient pre-Zoroastrian origin, probably
> belonging to the pagan Indo-Iranian era.
>
> www.art-arena.com /heroic.htm (424 words)
>
>
>
> Family Resources -death penalty
>
>
> Denkard, Book 8: Contents of the Nasks (Ancient Canon)
>
>
> Denkard, Book 9: Details of Nasks 1-3 (Ancient Canon)
>
>
> Denkard, Book 8: Chapters 38-43 (summary of Sagadum Nask)
>
> family.verticalseek.com /qry/death+penalty/st-4911 (792 words)
>
>
>
> Cappuccino | Persian Online Magazine | Zarathushtra and His Religion
>
>
> The traditional story of Zarathushtra’s life, told in the Sasanian
> Avesta, tells us that Spitaman Zarathushtra was born after a series of
> miraculous events that moved his divine substance through his
> mother’s family.
>
>
> His father was Purushasp, a member of the Spitaman clan (Denkard 7,
> ch.
>
>
> According to some later Sasanian tales, Zarathushtra was born in Media
> Minor (Atropatene) and received his revelation there (Zand Avesta).
>
> www.cappuccinomag.com /iranologyenglish/001414.shtml (2443 words)
>
>
>
> [No title]
>
>
> These were placed in all the temples, but during the Islamic period
> all the temples were destroyed and not a copy remains.
>
>
> A book, the Denkard, has a detailed summary of these works in Pahlavi
> and it seems that the Extended Avesta took a quarter of the whole
> canon.
>
>
> The only reason that the Pahlavi survived is because they were used
> extensively and therefore known by heart, and priests made copies of
> them at their houses.
>
> www.gotrice.com /users/homework/papers/science/theology/zoro.htm
> (2711 words)
>
>
>
> hpassmbly
>
>
> Hochiken Peoples Assembly- One of the largest of the Gateway sector
> multisystem governments, the Assembly sprawls across much of both the
> Atoon and Denkard subsectors and extends beyond the sector boundaries
> coreward into the Stars End Sector.
>
>
> Currently under the control of a powerful government led by Kalen, a
> charismatic dictator who seized control of Hochiken twelve years ago,
> the Assembly is widely viewed as one of the most serious threats to
> stability in the entire region.
>
>
> Most observers feel that a sector wide war with the HPA as the
> principal belligerent is inevitable, especially now that the Treaty of
> Granth has been ratified by both parties.
>
> members.cox.net /imperiallibrary/h/hpassmbly.html (460 words)
>
>
>
> Union Académique Internationale
>
>
> The project presented to the Israel Science Foundation is part of a
> larger endeavour, conducted partly in Europe under the general
> editorship of the Pricipal Investigator of the present project.
>
>
> The books to be tackled in this place of the project are the main zand
> books i.e., the two parts of the Denkard (VIII and IX) which contain
> sumaries of the Avesta, the Pahlavi Yasna, the Bundahisn, and the
> primarily ritual book Zand i Xwardag Abestag, and the copus of Middle
> Persian epigraphy.
>
>
> In addition, a systematic collection of data from the scholarly
> literature on Middle Persian lexicography will also be undertaken.
>
> www.uai-iua.org /english/projects/proj_64_en.asp (388 words)
>
>
>
> On the character of the Parthian Zoroastrianism (upon some Parthian
> and Pahlavi sources). Summary
>
>
> According to the Pahlavi Zoroastrian book Denkard (Denkard IV.16), the
> revival of the Zoroastrian religious literature (Abastag ud Zand -
> Avesta and Zand) has begun during the rule of the Parthian Arsacid
> king Vologezes (Walakhsh i Ashkanan).
>
>
> The Denkard preserved also an account on the Zoroastrian priests of
> the Seleucid and Arsacid periods: Arezwag, Srudog-spadag, Zrayanh,
> Spendo-khradwo (Denkard VII.7.5-11).
>
>
> Their original names are also known from the memorial part of the
> Avestan Fravardin Yasht: Erezva, Sruta-spada, Zrayanha and
> Spento-khratu (Yasht 13.115).
>
> ambarts.tripod.com /files/turkmen.htm (533 words)
>
>
>
> Religious persecution under Alexander the Great
>
>
> Later, the kings of the Parthian empire ordered a search for the
> remains of the sacred texts.
>
>
> Here is the story, as it can be read in the so-called Denkard.
>
>
> When king Hystaspes became relieved from the war with Ariaspes, he
> sent messages to other kings to accept the faith.
>
> www.livius.org /aj-al/alexander/alexander_t47.html (915 words)
>
>
>
> Reference in All Things Made New to Zoroastrianism
>
>
> This is a project for future Bahá'í scholars.
>
>
> However, it is interesting to note that in Mu h ammad Ná t iq's
> Al-Muná z arátu'd-Díníyyah, there are quoted two passages which, if
> combined, appear to provide a similar text.
>
>
> All Things Made New: A Comprehensive Outline of the Bahá'í Faith, 2nd.
>
> bahai-library.com /?file=uhj_zoroastrianism_dinkird.html (649 words)
>
>
>
> Vegetarianism in Zoroastrian Teachings: by Dr. Pallan R. Ichaporia
>
>
> Our translation is confirmed by Shanameh where Jamshid claimed to be
> God and was put to death by his step brother.
>
>
> Vegetarianism is stated to be the future state of the world in Pahlavi
> scriptures, and Dr. Ichaporia has also proved to us that High Priest
> Atrupat-e Emetan in Iran in Denkard BookVI requested all Zoroastrians
> to be vegetarians.
>
>
> So no one can say that vegetarianism is not a zoroastrian idea, in
> fact it is. But if Zoroastrians want to eat meat until the time comes
> for them to be vegetarian, they are welcome to do so.
>
> tenets.zoroastrianism.com /vege33.html (486 words)
>
>
>
> amitis.org - <amitis.org />
>
>
> Although I have also drawn upon the Pahlavi versions of scriptural
> texts (Vendidad, Yasna, and Vispered), most of their very special
> vocabulary has been omitted.
>
>
> So have the many nonce-words and ad hoc compounds of religious texts
> such as the Denkard, since it is generally a simple matter to analyse
> Pahlavi compounds, given the elements and provided that the rules of
> their construction are understood.
>
>
> Those words calling for inclusion whose form or meaning remain
> doubtful are marked with an asterisk.
>
> www.amitis.org /lil/cpd/cpd-intro.php (2237 words)
>
>
>
> CONVERSION IN ZOROASTRIANISM
>
>
> Islam was then secure in its ascendancy, and despite the obvious
> danger to our ancient religion, our Prophet's, biographers gave
> forthright views on Zartusht's legendary life.
>
>
> The seventh book of our Mazdaean encyclopaedia, the Denkard, is fully
> devoted to this biography.
>
>
> The philosophical Book III of the Denkard commences its chapter 172
> thus: "All profession of the Good Religion bears upon the will and
> commandment of the Creator.
>
> home.btconnect.com /CAIS/conversion_in_zoroastrianism.htm (5624
> words)
>
>
>
> Re: QUESTIONS FOR SCHOOL
>
>
> Others follow traditions of more or less antiquity.
>
>
> Many of these traditions are written in books, such as the Yashts,
> Visperad, Vendidad and Denkard, as well as in the central scripture
> the Avesta, and its commentary or Zand.
>
>
> Other traditions are handed down orally, or at least modified
> through teaching.
>
> www.zarathushtra.com /z/discussion1/_disc1/00000096.htm (620 words)
>
>
>
> Gateway Sector Governments
>
>
> One of the largest of the Gateway Sector multisystem governments, the
> Assembly sprawls across much of both the Atoon and Denkard subsectors
> and extends beyond the sector boundaries coreward into the Stars End
> Sector.
>
>
> The recent Treaty of Granth allied the Concourse with the Hochiken
> People's Assembly to coreward, a move which is viewed with alarm by
> observers who see this as a means by the HPA to separate the Plavian
> League from its Galian ally.
>
>
> A group of eleven systems covering parts of the Denkard, Lowton, and
> Forcett subsectors.
>
> www.tux.uklinux.net /trav/gw/govt.html (2571 words)
>
>
>
> Denkard -- A 9th Century compendium of Zoroastrian wisdom
>
>
> Denkard -- A 9th Century compendium of Zoroastrian wisdom
>
>
> The DENKARD is a ninth century encyclopedia of the Zoroastrian
> religion, but with extensive quotes from materials thousands of years
> older, including (otherwise) lost Avestan texts.
>
>
> Example of Middle Persian language written in Book Pahlavi script,
> from Denkard Book 9 :
>
> www.avesta.org /denkard/denkard.htm (141 words)
>
>
>
> Avesta.org site map
>
>
> /denkard/dk4.html - Pahlavi Texts: Denkard: Book 4 (tr.
>
>
> /denkard/dk5.html - Pahlavi Texts: Denkard: Book 5 (tr.
>
>
> /denkard/dk6s.htm - Pahlavi Texts: Denkard: Book 6 (tr.
>
> www.avesta.org /sitemap.htm (481 words)
>
>
>
> plavianleague
>
>
> Plavian League- The Plavian League is another break-away from the
> Galian Trade League.
>
>
> Made up of twenty-one systems, it is primarily located within the
> borders of the Castra subsector, but includes territory in Windfleet
> and a single system, Prevarren, in the Denkard subsector.
>
>
> Like the Trindel Confederacy, the League is a union of smaller states.
>
> members.cox.net /imperiallibrary/p/plavianleague.html (245 words)
>
>
>
> Dinkart, Book 9
>
>
> In the third and seventh books of the Denkard his name is written
> Shenov (for Shenok or Shenoe) which has been read Dayun by Peshotan
> (Dk.
>
>
> Reading min Ae-zemnoan pavan zot gas; Ayanem being an ancestor of
> Zartosht, eleven generations back, the grandfather of Spitama, and the
> name being variously written Aiazemn, Ayazem, Nayazem, and Aizim in
> different MSS.
>
>
> Another reading is min 3 zamon khupo zot gas, 'from three-fold
> procreation, has the happy position of Zoti,' referring to the
> legendary account of Zartosht's origin, as detailed in the seventh
> book of the Denkard.
>
> irantarikh.com /persia/dinkrd92.htm (5575 words)
>
>
>
> THE MINNESOTA IRANIAN FONT FAMILY
>
>
> Click here to go to the DOWNLOAD page, or read on for a font sample
> and instructions.
>
>
> This is a sample text taken from the beginning of Book VII of the
> Pahlavi Denkard, which demonstrates the font's capabilities.
>
>
> Print output quality is far superior to screen output quality, so
> please disregard the graininess of the images below:
>
> cnes.cla.umn.edu /resources/IranianPages/pahlavi_fonts.htm (599
> words)
>
>
>
> The Zoroastrian Faith: Tradition and Modern Research
>
>
> The five chapters cover Zoroaster, history, scripture, teachings and
> observances.
>
>
> The scripture section contains outtakes from not only the fragments
> that we have of the Avesta but also lesser known and extremely
> difficult to find religious texts such as the Denkard.
>
>
> If you want to know about Zoroastrianism this is the place to start.
>
> www.enotalone.com /books/077351144X.html (936 words)
>
>
>
> Dear Alexander Bard and all
>
> Alexander Bard wrote, "But why?"
>
> Why do we Ask Question?
>
>
>
> help me!!!
>
> I like TO LEARN from you
>
>
> gita
>
>
>
>
> On Feb 2, 2006, at 2:01 AM, Alexander Bard wrote:
> Yes. But why?
> Alexander Bard