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Šak-Ud-Gumanih-Vizar šak-ud-gumānīh-vizār The Doubt-removing book of Mardānfarrox Introduced, translated, and edited by Raham Asha 1 šak-ud-gumānīh-vizār The Doubt-removing book of Mardānfarrox Introduced, translated, and edited by Raham Asha © Alain Mole, 2015 ISBN 978-2-9549938-1-2 EAN 9782954993812 Ermān, 2015 2 The ŠGV is a treatise in which the author intends to present the arguments to refute in detail the alien hoo and e , e ab i h he ea hing of he o rin i e , and ead u o be ieve he vera i of he e igion, a nā Māzda a ni, and ha of he ea hing of he o d r an guide , he aoir ka ša he om e e origina ār īg ex i irre rievably lost, and we only o e i ran ri ion in o āzand ( he verna u ar ār ī anguage ri en in n-dibīrīh) and i ran a ion in o San kri , made b he ār ī high- rie Ner ang hava 1 he name of he au hor of he rea i e i Mardānfarrox son of Ohrmazddād He make him kno n a a ui or and re ear her of truth who does not like to follow a religion by inheritance, but he seeks that which is more reliable and acceptable before the philosophy and logic. Although he crosses many lands and seas, he only mentions the name of India (hindūgān būm). In his quest, he meets many different sects, examines other doctrines, and reads other scriptures. But in this period of self-doubt, he falls into the depths of the gloom and ill-solvable doubtfulness, and it seems that the doctrine of Mani seduces him more, until a time when, owing to the books and memoranda of the wise Magi, he escapes from much doubtfulness, error and deceit of do rine In S āhān, he mee a er ain Mihra ār ho a k him a few questions about the two independent coeternal principles, the assault of evil, the cosmic battle between the 1 . There is a ār īg ver ion of he ear ier ar of he rea i e (the fragments 1-5), bu i i ba ed on he āzand ver ion here are a fe o ie of two Gujarati versions of the fragments 1-11. There is also a Persian paraphrase of the Prelude (1.1-31). 3 forces of good and evil, and the finite and infinite times. He first writes a small pamphlet (fragments 2-4) which consists of answers to questions posed, in a friend manner, b Mihra ār who was skeptical, but when he saw the answer, was apparently onvin ed hen Mardānfarrox de ide o in er i in o a arger treatise the aim of which is to answer the doubts and queries of the Mazdayasnian neophytes concerning the cosmic dualism, in contrast with its opponents. The title of this treatise is: šak-ud-gumānīh-vizār ‘doub - removing’ No i e ha Ner ang ha erroneou ran i era ed hi name in o āzand and San kri 2, and now the treatise is known among he “ ho ar ” b i mi -spelt title.3 The words šak and gumān(īh) are non mou meaning ‘doub ’ he ord ,’šakk/ ‘doub ; mi ru ; u i ion/ ش کّ šak comes from Arabic although its root is not certain.4 And the word gumān comes from the old Perso-Aryan * u i-man-(ah-)5. In Persian literature šak and gumān(īh) occur frequently together. For example, in the manuscript MU 29, 83 we read thus: /šak ud gumān/ In he ār ī manu ri i i no unu ua o ee 2 . : स्कं दगमु ानीगजु ार. 3 . For exam e, Mena e a i Škand-Gumānīk Vi ār (Škand-Gumānīg Vizār) hi h i non-sense. The proposition of Sheriarji D. Bharucha is interesting : « The meaning of the original Pahlavi name, if we decipher it Shak-i-Gûmânîk-vijâr, ou d be “ onvin er of he e i ’ doub (regarding he ru hfu ne of Zoroa rian re igion)” » Collected Sanskrit Writings of the Parsis, Part IV, Bombay, 1913, Preface, i. 4 . It is possibly cognate with Skt. śaṅka- m ‘doub ; fear; distrust’ (śáṅk ‘ o doub , fear, di ru ’) 5 . Cf. Av. aγǝm uparōvīmanōhīm (Vd 1.15), Skt. vi-manas(-ka-) ‘ er exed in mind’, vi-mati- m ‘differen e of o inion’, adj ‘of differen o inion’, f Śikṣā amu a a (Kārikā 16), bodhisatvaḥ prasannaḥ syāddharme vimatim utsṛjet. 4 /šak u gumān/.6 In Persian, the use of /šak ud gumānī/ is also common.7 The last word of the title, °vizār, is used in a number of the compounds.8 The idea of removing doubts is a familiar one in the teaching of the Magi, and the ār īg ex re ion for “removing-doub ” i u ed i hou he loan-word šak: gumān-vizār.9 This reminds us the epithet of the Jina (‘vi or’, a de igna ion for a Buddha) in he āṣṭra ā a ari ṛ hā: vimati-cchedaka ‘doub -dispelling, removing er exi ’ (Sk vimati is cognate with Pers. gumān).10 In he Vairo anābhi aṃbodhi Sū ra, 69, he man ra of all buddhas (or, bodhisattvas) is thus: Namaḥ samantabuddhānāṃ, sarvathā vimativikiraṇa dharmadhātunirjāta saṃ saṃ ha svāhā ‘Homage o a Buddhas! O you who dispel doubt in every way! you who are born of the Dharma realm! saṃ saṃ ha! vāhā!’11 As for Mardānfarrox, hi ex in arna e he gumānvizār who dispels the doubts of the Mazdayasnian neophytes to show the path of truth and measure (Av. aṣa). The path of Aṣa is only one, while the non-path of druj is multiple; it takes many forms and 6 . For example, see the Persian manuscript of AVN (Ms Khudabakhsh L. n° 3771, fol. 59a) , or that of the Persian Rivāyāt (Ms Khudabakhsh L. n°3771, fol. 12a) . 7 . Cf., for example, شکّوّگمانی:ّالريبّ)علیّبنّحممدّبنّطاهرّالکرمينی،ّمفتاحّاﻹشرافّلتکملةّاﻷصناف،ّحممدّحسنيّتسبيحی،ّ اسﻻمّآباد،905ّ،2731ّ( ّ 8 . For example, frašn-vizār ‘ rob em- o ving’, xvamn-vizār ‘in er re er of dream , oneiro ri i ’ Cf a o kām(ag)-vizār, varan-vizār, vināh-vizār. 9 . Cf. Dk iv, M 429 harvispāgāh ī gumānvizār, DD 38.15 xvarrah ī gumānvizār ī abēzag dēn. 10 . Rāṣṭrapālaparipṛcchā, sūtra du Mahāyāna, ed. L. Finot, St. Pétersbourg, 1901, 5. 11 . The Vairocanābhisaṃbodhi Sutra, translated from the Chinese ( ai h Vo ume 18, Number 848) by Rolf W. Giebel, 2005, 64. 5 engenders different sects and schisms. He deals with two types of opponents: One, gnostic dualism, viz. Manichaeism and Neoplatonism – unfortunately the book breaks off abruptly at 16.111 before the critical portion of his discussion of the tenets of the Manichaeans is completed. Two, Monism, either atheistic, i. e., he hoo of he ahrī, he o hi and he a hei , and theistic, i. e., the monotheistic orthodoxies of Christianity, rabbinic Judaism and Islam. Notice that the Magi consider Chri iani a “ e ond Judai m” (didīgar jehūdīh) and Islam as “ hird Judai m” (sidīgar jehūdīh).12 Mardānfarrox give him e f a a man in ear h of he knowledge of the truth, a student of the wise Magi, and his book effectively popularizes the teaching of his masters, especially a er ain Ādar ād āvandān13, whose name is not mentioned in an exi ing ār īg i era ure He a kno edge o have derived his knowledge from the Dēnkird of Ādarfarr ba son of Farroxzād and the Rōšn-nibēg of šn he Dēnkird which is in our hand oda i i fina om i a ion, b Ādarbād on of Em d, af er he a ami ha befe Zarduš on of Ādarfarr ba Mardānfarrox refer o he Dēnkird of a thousand ha er re ared b Ādarfarr ba , and moreover he inserts two chapters of that book which are not found in the portion of the Dēnkird known to be extant: one, probably from the first two books (12); and the other, from he hird book (9) Mardānfarrox quo e ome a ing from he book of šn, he e der on of Ādarfarr ba , he Rōšn-nibēg ‘ he book of Rōšn’ (a ord a on rōšn: ‘ igh ’ and šn). The title of this book occurs in the 12 . Cf. Dk iii, M 257. 13 Ādar on of ād āvand ? Or, Ādarbād on of …? 6 Fihrist14, and i eem ha a ḥānī had rendered the book of šn in rabi 15 Mardānfarrox ri e hi rea i e in a umu uou eriod, in the middle of the 9th century A. D., that is some time after the ain, uffering’, i e , murder) hi h befe Zarduš ‘ أمل) calamity ho had u eeded hi fa her Ādarfarr ba a hudēnān pēšobāy ‘ he eader of ho e of he good re igion’, and he ibrar of he Magi a de ro ed in Baγdād and he age of he nkird were scattered or simply disappeared. When, in the 10th century, Ādarbād ī Em dān ried o bring oge her he a ered fragmen of he o of he nkird, he no onger had a e o he o ha er quo ed b Mardānfarrox –only the title of one chapter (9) is found in he ex an nkird 16 The extant treatise consists of some words introducing the subject and the author and thirteen chapters. Prelude (1) Mardānfarrox give a ré umé of he re igion: he or d of thought (mēnōg) and the world of life (gētīg); the five-part pattern of the religion (dēn) and the five-part structure of the 14 .ّاخبارّعلیّبنّعبيدةّالرحياينّ...ّولهّمنّالکتبّ...ّکتابّ×مهراذرجشنسّکتابّکيلهراسفّامللکّ...ّکتابّ ×روشنّنبيکّ...ّ)کتابّالفهرست،ّگ.ّفلوگل،225ّ،2732ّ(.
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