Document Type : Research Article

Authors

• Molood Shagoshtasbi ¹
• Mohammadhasan Hasanzade Niri ²

¹ PhD student of Persian Literature, Allameh Tabataba'i University, Tehran, Iran.

² Associate Professor of Persian Literature, Allameh Tabataba'i University, Tehran, Iran.

Abstract

hušnūdī and hūnsandī are among the most fundamental concepts in ancient Iranian worldview, a way of looking at the world in which all degrees of happiness have a high significance and one of the most genuine forms of happiness arises from a feeling of hušnūdī and hūnsandī. Considering the importance of these concepts in ancient Iranian texts, conducting research on the meaning and concepts of these words from Avesta to new Persian can help us to understand the ancient Iranian worldview. Using a descriptive-analytical approach, the present study attempts to find the origins of these two words and trace the journey of the concepts around them in Avesta and Pahlavi texts. After studying several examples, it can be understood that hušnūdī and hūnsandī both emerge frequently in ancient Iranian texts and their meaning equals to happiness and satisfaction, respectively. In Avesta and Pahlavi texts, the need to get the gratification of Ahuramazda and deities has repetitively been emphasized and gratification here equals to happiness and satisfaction. In addition, many words can be found which are similar to the word satisfaction and are connected with satisfaction, happiness, work and endeavor, selflessness and most important of all, wisdom. In this point of view, we are encouraged to try to make the earth a better place and, at the same time, not become attached to it. In addition, due to the existence of destiny-oriented worldviews, wisdom is sometimes used synonymously with illuminated meanings such as avoiding avarice, and world’s unreliability.

Keywords

• hušnūdī
• hūnsandī
• Avesta
• Pahlavi texts

Main Subjects

• Social history

Extended Abstract:

 Pleasure (hušnūdī) and gratification (hūnsandī) in ancient Iranian texts

 hušnūdī and hūnsandī are among the most fundamental concepts in ancient Iranian worldview, a way of looking at the world in which all degrees of happiness have a high significance and one of the most genuine forms of happiness arises from a feeling of hušnūdī and hūnsandī. Considering the importance of these concepts in ancient Iranian texts, conducting research on the meaning and concepts of these words from Avesta to new Persian can help us to understand the ancient Iranian worldview. Using a descriptive-analytical approach, the present study attempts to find the origins of these two words and trace the journey of the concepts around them in Avesta and Pahlavi texts.

     In order to achieve this purpose, we tried to distinguish possible thought streams around the concepts of these two words with a descriptive-analytical approach. The word satisfaction comes from the root of the Avestan verb xšnave-, xšnu- (xšnāvayeiti) which means to be satisfied with and to be satisfied (to please, to make happy) (Bartholome 1904: 557-558). In addition, it is one of the most frequent words in Avesta. In the Avesta, both in Gahan and New Avesta, trying to please Ahura Mazda is one of the most important recommendations and roughly, in most examples, xšnāvayeiti means 1- happiness 2- satisfaction. This word in Old Persian comes from the root xšnav-, which means to hear, and please, its descriptive form in Old Persian is xšnūta- and its name is xšnūtay which means to please (Kent, 2015: 587).

This word in Middle Persian (hwšnwdy) hušnūdī means satisfaction and happiness (meisterernst 2004: 194).

     The Middle Persian word hūnsand means satisfied and happy (Meisterenst 2004: 193) and is formed from the root of two Avestan words hū + sand. The word hū is an adjective meaning good, excellent and beautiful (Bartholome 1904: 1817) and sand is a verb meaning to be seen and to appear (Ibid: 1559).The combination of the Middle Persian word hunsand from its Avestan root means to see well. hunsand is someone who sees everything well; everything looks good in his eyes, so hūnsandīh means feeling satisfied. A feeling that is probably a combination of relief and happiness.

     The place of the idea of ​​hūnsandīh is very high. Especially in the late Zoroastrian point of view, to the extent that a small independent text in Middle Persian has reached us only in this context. From the point of view of this text, which is called "Darouye Khorsandi", the solution and treatment of all sufferings, especially the sufferings that have no cure, is in hūnsandīh. This happiness and satisfaction with what happens is one of the characteristics of Zoroastrian attitude towards life.  From this point of view, despair and sorrow are demonic even in the worst of circumstances. In fact, hūnsandīh is a satisfaction that is deeply related to happiness. In other words, in many ancient Iranian texts, this word is one of the words in the semantic field of happiness.

     hūnsandīh, at least in a part of the great Mazdasini worldview, is directly related to work and effort, and according to the text of Dinkard, contentment is the scourge of laziness. In other words, you have to work hard to be happy. In addition, happiness in the Avesta and especially in Middle Persian texts of Zoroastrianism has a very strong connection with as well as hūnsandīh and hušnūdī.

     hūnsandīh is a blessing that makes a person wealthy and needless. In Pahlavi texts, there is a strong connection between the concept of hūnsandīh and a term called driyōšīh. The word dervish has a very positive meaning in Mazdisani literature. A driyōš is someone who benefits from worldly wealth and desires; but he is not dependent on it, or to be more precise, he does not think about his wealth and possessions, and he is satisfied with what he has, that is, he is satisfied and happy.

     hūnsandīh also has a strong connection with greed and its condemnation in Pahlavi texts.  In the ancient past of Iran, AZ is one of the types of demonic beings and perhaps the most terrifying of them. Just as the demon, AZ is considered strong, invincible and one of the cruelest demons in the ancient worldview of Iran, the power of Mino hūnsandīh, which is located right at the opposite pole of the demon AZ, is equally powerful. The concept of hūnsandīh in Pahlavi texts is sometimes related to contentment, distance from the material world and similar themes. Part of this connection may be due to the influence of Zorvani's worldview in Middle Persian texts.

     After studying several examples, it can be understood that hušnūdī and hūnsandī both emerge frequently in ancient Iranian texts and their meaning equals to happiness and satisfaction, respectively. In Avesta and Pahlavi texts, the need to get the gratification of Ahuramazda and deities has repetitively been emphasized and gratification here equals to happiness and satisfaction. In addition, many words can be found which are similar to the word satisfaction and are connected with satisfaction, happiness, work and endeavor, selflessness and most important of all, wisdom. In this point of view, we are encouraged to try to make the earth a better place and, at the same time, not become attached to it. In addition, due to the existence of destiny-oriented worldviews, wisdom is sometimes used synonymously with illuminated meanings such as avoiding avarice, and world’s unreliability.