چکیده:
The discussion of moral virtues and vices is one of the common ideas in the moral and mystical beliefs of ancient Iran and India. According to the idea of dualism, vice traits are caused by the forces of evil and darkness, and good traits are influenced by the forces of good and light. Avoiding vices, especially the vice of anger, is emphasized in this common thought and its expression in Avesta, Pahlavi, and Manichaean works of ancient Iran and the works of Vedic, Brahminical, and Buddhist literature of ancient India. In the Shahnameh, the battle of these two forces of good and evil can be seen in the thoughts, words and actions of the characters in Ferdowsi's stories and words. In Mawlavi's Masnavi, there is a battle between good and evil in human existence. In this research, the attribute of anger in ancient Iran and India has been investigated based on Shahnameh and Masnavi, with a comparative and analytical method. According to this study, anger is used in the two concepts of the demon of anger and the vice of anger in the works of Iran and ancient India. We can see the reflection and influence of these two concepts in Shahnameh and Masnavi. Therefore, the research shows that the devil makes people feel demonic through the unpleasant attribute of anger and moves them away from the group of goodness and light and closer to the group of evil and darkness. Now, this anger can have a demonic face or a blasphemous quality. Therefore, by analyzing the evidence of the works, we have shown that Ferdowsi and Molavi, as two great poets of the Islamic period, have well expressed these concepts of ancient Iranian and Indian thought in the Shahnameh and Masnavi, and have adhered to the continuity of their ancient Aryan culture.
خلاصه ماشینی:
Scientific-Research Article A Comparative Study of the Vicious Trait of Anger in Ancient Iran and India Based on Shahnameh and Masnavi-ye Ma'navi Hamira Zamordi 1| Mina Akbari Farahani 2 1.
Some of them are mentioned: “Analysis of Anger in Molavi’s Masnavi Based on Lakoff’s Conceptual Metaphor Theory” (Omidali, 1400), “The Afflictions of the Self from the Viewpoint of Abay Sahra and Muslim Mystics (Based on al-Ghazali’s Views)” (Badami, 1394), “Origin and Footprints of Demons and Ahriman in Ancient Persian Literature” (Zamordi & Nazari, 1391), “A Comparison of Ethical Teachings of Ferdowsi’s Shahnameh and Mahabharata” (Zare Hosseini et al.
The Demon of Anger in Ancient Iran and India Based on the Avestan and Pahlavi texts, in the Mazdaean universe, two creations – light and darkness, goodness and evil – face each other.
In Shayast Na Shayast, it is stated that the demon of anger comes to the material world once every night to destroy and diminish the creation (1369: chapter 13, 189; Denkard IX, 1397: first section Sutakransk, Fargard 21, paragraph 2, 116).
: Second Book, 1468) In the story of the man who requested the language of beasts from Prophet Moses (peace be upon him), Mawlana embodies reprehensible qualities and considers anger the cause of the flame of hellfire, and in these verses evokes the demon of anger, whose place is hell and darkness, in the mind: Since you ignited fire in hearts with your anger, You became the source of the fire of hell.
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