Poorchista Goshtasbi Ardakany

In various religions, there are beliefs about the fate of the righteous person’s soul in the afterlife. In this research, we examine and compare the stages of the ascension of the righteous soul until reaching Heaven in the Manichean and Zoroastrian religions. At each stage it is examined what happens and what heavenly gifts the righteous soul receives. The findings show that these two religions have similarities and differences in the beliefs related to the ascension of the righteous soul to Heaven. According to the findings of this research, it was determined that there was a ceremony in the Manichaean religion in which fortune telling was done to select the Teachers, the Elect and Church Leaders. In this ceremony, the ascension to Heaven of that person was determined with omen, and if their omens were recognized as good, they were elected as teachers or elected members or church leaders. Also, in this article, due to the fact that there are similarities between Kird-īr’s journey to heaven and the journey of the righteous soul to heaven in Manichaeism, the manner of his journey is also examined.

The present study examines and reads a few words from the Pahlavi text of the "Draxt ī Āsūrīg", which can be read differently. The Assyrian Tree is a boastful poem between a goat and a palm tree written in Parthian or Parthian Pahlavi, but its oral transmission and writing in Book Pahlavi script allowed Middle Persian words to enter it as well. The Pahlavi script is such that some of its characters can be read in several different ways, and each researcher offers a different theory about the reading of a word. In this research, the new reading of some words as well as the readings of previous researchers have been given and analyzed. This article tries to make a new suggestion about reading a few words. The basis of these suggestions is the existing words in Middle Persian, Parthian and New Persian dictionaries, and the historical grammar of word formation and etymology has also been used in the new reading of words. This research has been done in order to better understand some words and concepts in the text of the Assyrian tree.

The Kayānīs are the second dynasty in Iranian mythology, and Kay-kavous is the second Kayānī king. In this research, the story of Kavous in Sūdgarnask, which is about Kavous’s Kayānī splendour and its nature, is examined. It has been stated in Sūdgarnask that the material of Kayānī’s splendour, which Dādār Hormazd takes from Kavous and calls back to himself, was made of mud. This research will investigate the nature of this splendour and why it was made of mud. This type of splendour is one of the invisible splendours and is very different from other splendours. According to the findings of this research, it was determined that Kayānī’s splendour was made of mud, because it must have become a part of Kavous’ body so that it could not be seen. The invisible splendours granted by Hormazd are from the four elements that make up the human body. By conducting this research, the story of the kingdom and the flight of Kavous to the sky in Sūdgarnask was compared with the same story in
Ferdowsi’s Shahnameh, and it was found that in Shahnameh, Ferdowsi has not mentioned the myths related to Zoroastrian Middle Persian texts in this story.

In this research, the words that are given in the first five chapters of Shikand Gumānīk
Vichār by the author of the Pāzand text from Hindī and Gujarātī in the Pāzand text,
along with Pāzand, Pahlavi form, Persian translation of words, etymology and their
ancient form, are examined. The book Shikand Gumānīk Vichār was written by
Mardānfarōkha, the son of Hōrmezddāt, after his trip to India and became acquainted
with the Pārsī Gujarātī language during his travel to India, and also the author of the text
of Pāzand of the book was one of the Pārsīs of India, that is why many words from Hindī
and Gujarātī are mentioned in all the chapters of this book. The authors of this article,
who are fully acquainted with Hindī and Gujarātī, have found and studied all these
words in Hindī and Gujarātī. In this study, it was found that the author of the book and
the author of the Pāzand, because their language was Pārsī Gujarātī, they used the Hindī
and Pārsī Gujarātī forms for many words, and all the pure Hindī and Gujarātī words that
existed in the first five chapters were examined, and the transliteration forms were also
examined because they are given in Indian transliteration with Avestan script and for
each word, the grammatical and gender category that the word has in Hindī and Gujarātī
(masculine, feminine, neuter) was given, and notes were provided for each word
separately. This article is the result of a discovery made for the first time in the world
by its responsible author.

In this research, the words that are given in the first five chapters of Shikand Gumānīk Vichār by the author of the Pāzand text from Hindī and Gujarātī in the Pāzand text,
along with Pāzand, Pahlavi form, Persian translation of words, etymology and their ancient form, are examined. The book Shikand Gumānīk Vichār was written by Mardānfarōkha, the son of Hōrmezddāt, after his trip to India and became acquainted with the Pārsī Gujarātī language during his travel to India, and also the author of the text of Pāzand of the book was one of the Pārsīs of India, that is why many words from Hindī and Gujarātī are mentioned in all the chapters of this book. The authors of this article, who are fully acquainted with Hindī and Gujarātī, have found and studied all these words in Hindī and Gujarātī. In this study, it was found that the author of the book and the author of the Pāzand, because their language was Pārsī Gujarātī, they used the Hindī and Pārsī Gujarātī forms for many words, and all the pure Hindī and Gujarātī words that existed in the first five chapters were examined, and the transliteration forms were also examined because they are given in Indian transliteration with Avestan script and for each word, the grammatical and gender category that the word has in Hindī and Gujarātī (masculine, feminine, neuter) was given, and notes were provided for each word separately. This article is the result of a discovery made for the first time in the world by its responsible author.

The present study examines the structure of Srōš Bāǰ Avesta, which forms the first part of the Zoroastrian prayer, in order to determine its different parts and how to construct it. The Zoroastrian prayer was created by Zoroastrian religious leaders, and over time Zoroastrian religious leaders added things to it or subtracted things from it. In this research, it will be determined from which part of the Avesta each part of Srōš bāǰ was taken and which parts were made by Zoroastrian religious leaders and included in this Avesta. In this article, both Iranian Srōš Bāǰ and Indian Srōš Bāǰ will be examined and analyzed in order to determine the structure of each one from which part of the Avesta it is taken from. Based on the findings of this research, Indian Srōš Bāǰ has parts of Avesta that Iranian Srōš Bāǰ does not have. Also, Indian Srōš Bāǰ has two parts in Pārsī Gujarātī language and Iranian Srōš Bāǰ has a part in Persian language. The results obtained from this research show that...

The present study examines the structure of Srōš Bāǰ Avesta, which forms the first part of the Zoroastrian prayer, in order to determine its different parts and how to construct it. The Zoroastrian prayer was created by Zoroastrian religious leaders, and over time Zoroastrian religious leaders added things to it or subtracted things from it. In this research, it will be determined from which part of the Avesta each part of Srōš bāǰ was taken and which parts were made by Zoroastrian religious leaders and included in this Avesta. In this article, both Iranian Srōš Bāǰ and Indian Srōš Bāǰ will be examined and analyzed in order to determine the structure of each one from which part of the Avesta it is taken from. Based on the findings of this research, Indian Srōš Bāǰ has parts of Avesta that Iranian Srōš Bāǰ does not have. Also, Indian Srōš Bāǰ has two parts in Pārsī Gujarātī language and Iranian Srōš Bāǰ has a part in Persian language. The results obtained from this research show that Pārsīs of India read Srōš Bāǰ in a different way at the beginning of their prayers, and Pārsī religious leaders have added parts to it to complete Srōš Bāǰ. The author of this article is one of the Iranian Zoroastrians and is fully acquainted with the prayers of the Pārsīs of India and Pārsī Gujarātī language.

In this research, the name of the book Shikand Gumānīk Vichār and the reason for naming the book with this name are examined. As Mardān Farōkha mentioned in the 10th chapter of his book, he traveled to India, and it can be assumed that he wrote the book after his trip to India and gave the name of the book in Hindī or Gujarātī language. In this research, the name of the book and the reason for its naming will be searched and investigated in Hindī and Gujarātī languages and Dastur Neryosang's Sanskrit translation. According to the findings, after traveling to India, Mardān Farōkha has settled there and has written the book in India and he named the book in Gujarātī as Skaṇdagumānīgujāra, and the reason for writing and naming the book, which Mardān Farōkha mentioned as pa gumą vazārī i nō āmōžagą, also gumān vicārī/wacārī is in Gujarātī language. It was also found in this research that specific names such as "Ādarpādyāvandān", which Mardān Farōkha mentions from his book as one of the sources he used, and the name of the author himself and a person named "Mihirayār" who raised questions in the book, are among the names of the Pārsīs of India.

In this research, the journey of mowbed Kird-īr to heaven will be investigated. Kird-īr was a great Sassanid priest who has mentioned the description of his ascension in two of his inscriptions. These two inscriptions are Naqsh-i Rostam (KNRm) and Sar Mashhad (KSM). According to the findings of this research, after examining all the events that happened in the ascension of Kird-īr, it was determined that this ascension was based on Mani’s religion. As it can be seen from the existing Manichaean texts, this ascension describes the events that happen to the soul of a righteous person after death in the Manichaean religion. According to the available documents, Kird-īr was the leader of Mazda-worshipper religion. He was from the royal family and from the Greater Khorasan, Wakhan region.

In this research, the journey of mowbed Kird-īr to heaven will be investigated. Kird-īr was a great Sassanid priest who has mentioned the description of his ascension in two of his inscriptions. These two inscriptions are Naqsh-i Rostam (KNRm) and Sar Mashhad (KSM). According to the findings of this research, after examining all the events that happened in the ascension of Kird-īr, it was determined that this ascension was based on Mani's religion. As it can be seen from the existing Manichaean texts, this ascension describes the events that happen to the soul of a righteous person after death in the Manichaean religion. According to the available documents, Kird-īr was the leader of Mazda-worshipper religion. He was from the royal family and from the Greater Khorasan, Wakhan region.

The great majority of the Christian manuscripts of the Turfan collection derive from a single site, the ruin of Shui-pang near Bulayiq, north of Turfan. Here the second and Third German Turfan Expeditions unearthed a whole library of fragmentary manuscripts, most of which were easily identifiable as Christian texts, either by their contents or by their use of the Syriac script. The principal languages of the manuscripts are Sogdian and Syriac, but there are also forty or fifty fragments in Uygur Turkish, as well as parts of the Psalter in several other languages: one in Middle Persian (in Pahlavi script), one bilingual in Syriac and New Persian (in Syriac script), and even the first line of a psalm in Greek as a superscription to its translation into Sogdian. A very few Christian texts in Syriac, Sogdian, Turkish, and Persian were discovered at the sites in the Turfan oasis, such as Astana, Qočo, Qurutqa, and Toyoq.

In this research, the facts of Pāzand and the rules of Pāzand writing will be examined. According to the findings of this research, the texts of Pāzand written by Pārsī Pāzand writers in India are in Pārsī Gujarātī language and the rules of Pāzand are completely related to the rules that exist in pārsī Gujarātī language. In the texts of Pāzand written by Pārsī Pāzand writers, the rules of Gujarātī language and dialectal rules of Pārsī Gujarātī language have been observed. In this research, all the rules are given with examples and examined and analyzed. Also, examples of words that exist in pārsī Gujarātī language are given from the first five chapters of the text of Shikand Gumānīk Vichār in order to become more familiar with the rules and types of words in this language. The author of this article, who is fully acquainted with Hindī, Urdū and Gujarātī languages, has found and studied all these words in these languages. This article is the result of a discovery made for the first time in the world by its author.

In this research, the words that are given in the first five chapters of Shikand Gumānīk Vichār by the author of the Pāzand text from Hindī and Gujarātī in the Pāzand text, along with Pāzand, Pahlavi form, Persian translation of words, etymology and their ancient form, are examined. The book Shikand Gumānīk Vichār was written by Mardānfarōkha, the son of Hōrmezddāt, after his trip to India and became acquainted with the Pārsī Gujarātī language during his travel to India, and also the author of the text of Pāzand of the book was one of the Pārsīs of India,that is why many words from Hindī and Gujarātī are mentioned in all the chapters of this book. The authors of this article, who are fully acquainted with Hindī and Gujarātī, have found and studied all these words in Hindī and Gujarātī. In this study, it was found that the author of the book and the author of the Pāzand, because their language was Pārsī Gujarātī, they used the Hindī and Pārsī Gujarātī forms for many words, and all the pure Hindī and Gujarātī words that existed in the first five chapters were examined, and the transliteration forms were also examined because they are given in Indian transliteration with Avestan script and for each word, the grammatical and gender category that the word has in Hindī and Gujarātī (masculine,feminine,neuter) was given, and notes were provided for each word separately. This article is the result of a discovery made for the first time in the world by its responsible author.

در این پژوهش واژه‌هایی که در پنج فصل نخست شکند گمانیک ویچار توسط پازند‌نویس از زبان هندی و گجراتی در متنِ پازند آورده شده است، به همراه صورت پازند، پهلوی، برگردان فارسی واژه‌ها، ریشه‌شناسی و صورت باستانی آنها مورد بررسی قرار می‌گیرد. کتاب شکند گمانیک ویچار را نویسندۀ آن که مَردان‌فرُوخا پسر هُرمِزددات نام دارد، پس از سفر به هندوستان تألیف کرده است و چون با سفر به هندوستان با زبان گجراتی پارسی آشنایی پیدا کرده و پازند‌نویسِ متنِ کتاب نیز از پارسیان هند بوده است، به همین سبب واژه‌هایی از زبان هندی و گجراتی در تمام فصل‌های این کتاب آمده است. نویسندگان این مقاله که آشنایی کامل با زبان هندی و گجراتی دارند، همۀ این واژه‌ها را در زبان هندی و گجراتی یافته و مورد مطالعه قرار داده‌ اند. در این پژوهش مشخص گردید که نویسندۀ کتاب و پازند‌نویس چون زبانشان گجراتی پارسی بوده است، برای بسیاری از واژه‌ها صورت هندی و گجراتی پارسی را به کار برده‌اند و همۀ واژه‌های هندی و گجراتی خالص که در پنج فصل نخست وجود داشت مورد بررسی قرار گرفت و صورت‌های آوانویسی نیز چون به صورت آوانویسی هندی با خط اوستایی آورده شده است، مورد بررسی قرار گرفت و برای هر واژه مقولۀ دستوری و جنسی که آن واژه در زبان هندی و گجراتی (مذکر، مؤنث، خنثی) دارد، آورده شد و در مورد هر واژه به صورت جداگانه یادداشت‌هایی ارائه گردید. این مقاله حاصل کشفی است که برای نخستین بار در جهان توسط نویسندۀ مسئولِ آن صورت گرفته است.

In this research, the facts of Pāzand and the rules of Pāzand writing will be examined. According to the findings of this research, the texts of Pāzand written by Pārsī Pāzand writers in India are in Pārsī Gujarātī language and the rules of Pāzand are completely related to the rules that exist in pārsī Gujarātī language. In the texts of Pāzand written by Pārsī Pāzand writers, the rules of Gujarātī language and dialectal rules of Pārsī Gujarātī language have been observed. In this research, all the rules are given with examples and examined and analyzed. Also, examples of words that exist in pārsī Gujarātī language are given from the first five chapters of the text of Shikand Gumānīk Vichār in order to become more familiar with the rules and types of words in this language. The author of this article, who is fully acquainted with Hindī, Urdū and Gujarātī languages, has found and studied all these words in these languages. This article is the result of a discovery made for the first time in the world by its author.

The present study investigates the collector's message derived from the final sentence of each chapter of Denkard, Book IX. This research revealed that the final sentences consist of four words which has been arranged in all possible sorting probabilities and has made three messages with different meanings and concepts. First of all "the best prosperity is pietism" secondly "the best pietism is prosperity" and the third one "pietism and prosperity are the best". In this research, these sentences construction, the probabilities of the word's sorting and formation in these sentences will be discussed.