خلاصة:
مفهوم «خرد» در متون پهلوی دارای مراتب و درجات مختلفی است؛ چنانکه گاه سخن از خردی به میان میآید که اکتسابی است و نسبت به مرتبۀ فردی تعالی ندارد و گاه خردِ فطری و ذاتی در نظر است که حقایق را شهوداً میبیند و گاهی هم به بالاترین درجۀ خرد، خردِ مینوی متعلّق به اورمزد اشاره میشود. متن پهلویِ دادستان مینوی خرد که زبان و بیانی حکمی و عرفانی دارد، بهویژه بر «آسْن خرد» (خرد فطری، ذاتی، مطبوع) و «مینوی آسْن خرد» یا بهطور خلاصه «مینوی خرد» تأکید میورزد و خویشکاریهای این مینو را در نسبت با اورمزد و جهان مِنوگ و گِتیگ برمیشمارد. این نوشتار با اتّخاذ نظرگاه حکمت و عرفان اسلامی و با رجوع به متن فارسی میانه مینوی خرد، تأملاتی چند راجع به مفهوم خرد مینوی و چیستی و کیستی مینوی خرد طرح میکند و مطابقت آن را با سْپَنْتَهمَینیوی گاهانی نشان میدهد.
The Concept of the Intellect (xrad) in Middle Persian literature is portrayed at various existential levels. Sometimes it is seen as an acquirable intelligence, which does not transcend the individual state; sometimes it is described as an essential and primal intellect that intuitively perceives the truths, and sometimes the highest level of the intellect is in view, i.e. Ohrmazd’s omniscient intellect. Dadistan-i Menog-i Xrad (The Tribunal of the Divine Archetype of the Intellect), a work with a primarily metaphysical tone, emphasizes the asn-xrad, or the inner primal intellect, and its divine archetype (menog i asn-xrad, abridged as menog i xrad) in particular, and discusses the role of this archetypal intellect in relation to Ohrmazd, as well as to the spiritual and corporeal worlds. In the present study, we examine the concept of divine intelligence from an Islamic metaphysical perspective, explore the text to identify the divine archetype of the intellect, and establish a correlation between the concepts of Menog-i-xrad and Spǝnta-mainyu of the Gathas. Keywords: Xrad, Gososrud-Xrad, Asn-Xrad, Ohrmazd’s Intellect, Menog-i-Xrad. IntroductionThe Middle Persian text Dadistan-i Menog-i Xrad (The Tribunal of the Divine Archetype of the Intellect) is a valuable piece of Zoroastrian religious literature that likely dates back to the late Sassanid period. One of the main themes emphasized in this book, and even referred to by its title, is the concept of the intellect (xrad). Throughout the book, particularly in the introduction and chapter 56, the importance of the intellect is elaborated on in detail, including its significance in managing Getig (corporeal world) and taking hold of Menog (spiritual world). Furthermore, there are references to the hierarchy and the highest rank of the intellect belonging to Ahura Mazda. Since most studies conducted on this book have been devoid of a philosophical perspective, the important question of what the Menog-i Xrad (the Divine Archetype of the Intellect) ultimately represents has either been overlooked or briefly touched upon.Islamic philosophers' teachings on the levels of intelligence can be summarized as follows: there are two types of intelligence, individual and universal. The former is inclined towards worldly affairs while the latter is faced towards the spiritual aspect. Additionally, intelligence can either be passive, receptive of conceptions, or active, processing what is already received. Therefore, respectively, there are four levels of intelligence in this regard: individual passive, individual active, universal passive, and universal active. In Zoroastrian philosophical teachings following the references of the Avesta, the first two levels of intelligence are called gososrud-xrad, intelligence associated with the sound waves received by the ear and is altogether externally acquirable. On the other hand, the two latter levels are called asn-xrad, intelligence that is innate, natural, and internally essential. Materials and MethodsIn conducting this study, a combination of textual analysis and comparative methodology was employed. The primary source of the essay was the Middle Persian text, Dadistan-i Menog-i Xrad. The text was analyzed using a close reading approach to identify the various existential levels of the intellect presented in the text. Additionally, a comparative methodology was used to explore the concept of divine intelligence from an Islamic metaphysical perspective and establish a correlation between the concepts of Menog-i-xrad and Spǝnta-mainyu of the Gathas. This involved examining relevant Islamic metaphysical texts and comparing them with the concepts presented in Dadistan-i Menog-i Xrad. Overall, the methodology used in this study aimed to provide a comprehensive understanding of the concept of the intellect in Middle Persian literature and its comparison to Islamic philosophy. Research FindingsAs for gososrud-xrad (the reason) the question is why the concepts of ‘ears’ and ‘listening’ is employed in this term among many sensory faculties. Here, it is the symbolical aspect of the ‘ear’ taken into consideration and not the ear itself. Vision (like senses of touch, smell, and taste) employed for intelligence, can be a symbol of a higher state of perception that sees and realizes the truths directly and immediately, or in other words, intuits them. The ear is the tool for receiving the external data, and not realizing the reality as such. This is referred to the Persian proverb that goes, "listening can never be like seeing". The higher level of intelligence, closer to the concept of ‘the eye of the heart’, realizing and intuiting the truths directly is what is called asn-xrad (the intellect), the intelligence that is not modified by the accidental matters and does not obtain its knowledge and ideas from the external world. Its ideas are received neither by the sound waves that enter the ears, nor the form seen by the eyes, but the truths bubble like a fountain inside the soul.The asn-xrad of the people must have a universal source. As asn-xrad is a higher level and the origin of gososrud-xrad, Menog-i Xrad is the principal state of all asn-xrads. Indeed, the term menog-i xrad (the divine archetype of xrad) is an abridged form of menog-i asn-xrad (the divine archetype of asn-xrad). Menog-i Xrad, referring to the highest level of the intellect in the Dadistan-i Menog-i Xrad, can trace back to the Gathic term Xratu (the intellect) as equated with Spenta Mainyu (the Blessed Spirit) which is the head of the Amesa Spentas (Immortal Blessed Ones). As the Gathic Xratu is the ‘creator’ of Asa (the existential emanation), Menog-i Xrad is also frequently associated with the function of the creator in regard to the world. On the other hand, the Gathic Spenta Mainyu and Menog-i Xrad both have an important role in creation, legislation, and the afterlife. Discussion of Results and ConclusionsThe Dadistan-i Menog-i Xrad is a report of the questions of Dana (the wise) from Menog-i Xrad, and the answers of Menog-i Xrad manifested to him. At first glance, it may seem that Dana represents the individual reason (gososrud-xrad), while Menog-i Xrad represents the Universal Intellect. However, it has been shown that the intelligence associated Menog-i Xrad is a level higher than individuality, like the ‘acquired intellect’ in Islamic philosophical teachings, which resembles the ‘first principles of existence’ and in the light of the Sun of the Menog becomes an ‘active seer’. Therefore, Dana will be a symbol of the partial microcosmic intellect (asn-xrad), which receives its knowledge from its own Menog (divine archetype) or the Universal Intellect.The Universal Intellect or Cosmic Asn-Xrad is the same as Gathic Spenta Mainyu, which is the leader of the Amesa Spentas and the ruler of the whole universe in all its diverse levels. Spenta Mainyu is called Geus Tasan, meaning the Maker of the Cow, insofar as it is the origin of existence. It is called Sraosa, meaning the Hearer, since he hears the message of Ahura Mazda and carries it, insofar as it is the origin of knowledge. By delving into some sections of the Gathas, it becomes clear that Xratu (the Intellect), which is equated with Spenta Mainyu, is a general name with respect to two aspects of existence-giving and knowledge-giving, just as the Menog-i Xrad is also a source of both existence and knowledge according to the Dadistan-i Menog-i Xrad.
ملخص الجهاز:
com چکیده مفهوم «خرد» در متون پهلوی دارای مراتب و درجات مختلفی است؛ چنانکه گاه سخن از خردی به میان میآید که اکتسابی است و نسبت به مرتبۀ فردی تعالی ندارد و گاه خردِ فطری و ذاتی در نظر است که حقایق را شهوداً میبیند و گاهی هم به بالاترین درجۀ خرد، خردِ مینوی متعلّق به اورمزد اشاره میشود.
از آنجایی که این مطالعات عموماً فاقد دیدگاه فلسفی بودهاند، از این پرسش بسیار مهم که این «مینوی خرد» (حیقیت مینویِ خرد و نه کتاب مینوی خرد) آخر چیست که تا بدان پایه ارزشمند است که بیش از دیگر ایزدان و امشاسپندان ستوده میشود، یا غفلت شده یا اگر از آن غفلت نشده باشد، با اشارتی مختصر از آن گذشتهاند؛ مانند اشارۀ بسیار گذرای ادوارد وِست در مقدمۀ خود بر ترجمۀ مینوی خرد (West، 1885: xvi) و یا حدسهای دکتر سیروس شمیسا که مینویسد: اگر [مینوی خرد را] mēnōg-xrad بخوانیم، میتوانیم آن را خرد آسمانی و الهی بدانیم که اشاره به اهورهمزداست ...
اکنون برای پاسخ به این پرسش، تلاش شده است پس از نگاهی به نظر حکمای مسلمان دربارۀ مراتب عقل و تطبیق آن با «خردهای دوگانه» در متون زردشتی و پس از آنکه در مرحلۀ ثبوت قدمهای خود را استوار ساختیم و مقدّمات استدلالهای خود را فراهم کردیم، به ارائه قرائنی برای انطباق مینوی خرد بر سْپَنْتَهمَینیوی گاهانی، یعنی همان نخستین آفریده و نزدیکترین موجودات به اَهورَهمزدا پرداخته شود و سپس در مقام تثبیت، شواهد بیشتری برای این تطبیق ارائه داده شود.