Visperad
Visperad ( Visparad, Avestan language ) is the name of the fourth book of the Avesta, the holy scripture of going back to the Iranian religious founder Zoroaster doctrine of Zoroastrianism.
The word " Visparad " comprises two parts: Vispa ( Avestan and Old Persian, Pahlavi: Visp: "all") and Ratu ( Avestan, Pahlavi and Modern Persian: wheel; " Spiritual Master and Lord " or " Intellectual model ").
The Visparad exists according to various classification schemes from 22 to 27 sections. A portion is referred to as " KARDA ". The well -known classification according to Geldner results 24 Kardas.
Content can be described as the Visparad the praises of creation. In Zoroastrianism is the term " Ratu " or "wheel" to those elements of being application that augmenting are considered good and is of particular value, in this case in particular, as the life -enhancing and joy.
Thus, in Visparad addition to the various parts of creation, each of which is a prominent subtype or subunit as particularly valuable and thus assigned as " Ratu ", even basic concepts referred to as " Ratu ", which at the same time a framework Zoroastrian world view and sources of old - reveal Iranian philosophy. These include various terms that partly as old -Iranian " deities " ( Avestan: Yazata, Pahlavi: Yazd, Modern Persian: Izad or Amesha Spenta ) can be found, as an example Vohumana ( "Good thinking" ), Anahita (including Yazat purity ), " Tschisti " ("knowledge " ) or " ADA " ( " good reward ").
In Visparad Zarathustra itself appears as " Ratu ", as women and men who believe and proceed with " good thinking, good words and good deed" through life.
Nature appears in Visparad as a place of diverse blessing, which is called and their respective highest type highlighted as " Ratu ". How to find, among other things, animals, plants, sea and mountain a " Supreme ". Specifically, the summit " Hokar " ( Avestan " Hukairyah " ) will be awarded this rank among the plants Haoma and every mountain, a mountain, on whose slopes Anahita bestows the blessing of the water of the earth.
The text is transformed into a hymn of thanksgiving to God, Ahura Mazda, the - just as well as elsewhere, the person Zarathustra - is called Ahu and Ratu, " Ahu " ( Avestan ) in the sense of " worldly Lord" compared to the " Ratu " as the " spiritual lord and master ".
The element of time will be awarded six " Ratus ". These correspond to the six old -Iranian " Gâhânbârs " ( Pahlavi and Modern Persian ), rejoicing, which also include some still used today, here among the best known and well beyond the borders of the Zoroastrians and the present-day Iran also celebrated Nowruz festival. The joyful nature of this " Gâhânbârs " and the lack of a funeral feast at this point is seen on the background of the life-affirming nature of the doctrine of Zoroaster.
The idea of the " Most High" any kind of beings also appears in later works, as in the Middle Persian book " Bundahischn ". The highest Ratu, also appears as a link among all beings and as a reference to God, Ahura Mazda. Developments and characteristics of later epochs of Iranian and especially Persian poetry and philosophy, among other things the post- Islamic era are considered partly in this context, as eg in Rumi and Saadi recurrent formula that God by a clear view of any phenomenon of being from the whole to the individual detail face can be seen in sublime beauty. Under this aspect appear God, nature and creation united. Ethical principles Zoroastrian thinking found on the basis of this unit and concrete in particular the principles laid down in Visparad and the Book of Avesta's Yasna the descriptions expression.