Shahnameh Ferdowsi E3 - تفسیر شاهنامه فردوسی - گفتار اندر آفرینش عالم — Transcript

Full transcript

1. 0:00Hello! I'm Arash. This is the Persian Poetry Channel and if you're watching this then you definitely enjoy poetry
2. 0:05Then let's get on with the third chapter in the Ferdowsi series which is about the creation of the universe
3. 0:20Like I mentioned we are going to interpret the creation of the universe as told by Ferdowsi. Meaning Ferdowsi's perspective on the creation of the universe
4. 0:29As you know, I've posted two other videos about Ferdowsi. One was The Beginning of Shahname and the other was In Praise of Wisdom
5. 0:37and today we arrive at Ferdowsi's perspective on how the universe came to be. And if we analyze his viewpoint carefully
6. 0:49we'll notice that he is inspired by the Avesta and Ptolemy, meaning that part of his work was inspired by the Avesta and the other by Ptolemy
7. 1:02or Claudius Ptolemaeus, who believed the earth to be the center of the universe and the cosmos to be encircling the earth
8. 1:12This is a very long video. That's why I'd rather not kill any more time. I'll read it first and then interpret it for you
9. 1:22Az äghäz bäyad ke däni dorost Sar-e mäye-ye goharän az nokhost
10. 1:31Ke Yazdän ze nächiz chiz äfarid Bedän tä tavänäyi ärad padid
11. 1:39Sar-e mäye-ye goharän in chahär Barävorde bi ranj o bi ruzgär
12. 1:46Yeki ätashe barshode täbnäk Miyän äb o bäd az bar-e tire khäk
13. 1:53Nakhostin ke ätash be jonbesh damid Ze garmish pas khoshki ämad padeed
14. 2:00Vazän pas ze äräm sardi nemood Ze sardi hamän bäz tarri fozood
15. 2:09Cho in chär gohar be jäy ämadand Ze bahr-e sepanji saräy ämadand
16. 2:16Goharhä yek andar degar säkhtand Ze har goone gardan barafräkhtand
17. 2:22Padid ämad in gonbad-e teez ro Shegefti namäyande-ye nobeno
18. 2:30Abar dah o do haft shod kadkhodäy Gereftand har yek sezävär jäy
19. 2:37Dar-e bakhshesh o dädan ämad padid Bebakhshid dänä chonän chon sezeed
20. 2:45Falak-hä yek andar degar baste shod Bejonbeed chon kär peyvaste shod
21. 2:53Cho daryä o chon kooh o chon dasht o rägh Zamin shod be kerdär-e roshan cherägh
22. 3:00Bebälid kooh äbhä bar damid Sar-e rostani sooy-e bälä kesheed
23. 3:08Zamin rä bolandi nabod jäygäh Yeki markazi teereh bood o siyäh
24. 3:15Setäre be sar bar shegefti nemood Be khäk andaroon roshanäyi fozood
25. 3:22Hami bar shod ätash forood ämad äb Hami gasht gerd-e zamin äftäb
26. 3:29Guiä rost bä chand gooneh derakht Be zir andar ämad saränshän ze bakht
27. 3:36Bebälad nadärad joz in nirooyi Napooyad cho peyvandegän har sooyi
28. 3:43Vaz än pas cho jonbande ämad padeed Hame rostani zir-e kheesh ävareed
29. 3:50Khor o khäb o äräm jooyad hami Vazän zendegi käm jooyad hami
30. 3:56Na gooyä zabän o na jooyä kherad Ze khäk o ze khäshäk tan parvarad
31. 4:03Nadänad bad o neek-e farjäm-e kär Nakhähad az ou bandegi kerdegär
32. 4:10Cho dänä tavänä bod o dädgar Az irä nakard eech penhän honar
33. 4:17Choninast farjäm-e kär-e jahän Nadänad kassi äshkär o nahän
34. 4:23When we return we've got plenty to discuss.
35. 4:33Let me mention at the beginning that the copy I'm reading from is not a Mocow print. Because the Moscow print is missing some verses
36. 4:44and if you search online for the Shahname you may find, for instance, the site ganjoor where they have uploaded the Moscow print
37. 4:51The copy I am reading from is a new corrected version which is comprised of the handwritten copy in the British Museum
38. 4:59the copy in Florence and a handwritten copy recently discovered at St Joseph in Beirut. Therefore, it's a more complete print
39. 5:07and I trust it more than the Mocow print therefore I might read verses that you may not have heard before
40. 5:18He starts with: "Az äghäz bäyad ke däni dorost Sar-e mäye-ye goharän az nokhost"
41. 5:25'Sar-e mäye' means origin and source. 'Goharän', literally gems, are the four gems or the four elements of water, wind, earth and fire
42. 5:40'Az nokhost' means from the beginning. Meaning, from the outset it's important that you grasp fully the source of creation, which are the four elements
43. 5:51"Az äghäz bäyad ke däni dorost" meaning from the outset you must know it well What exactly? "Sar-e mäye-ye goharän az nokhost"
44. 5:58meaning if you want to understand creation, then you must analyze and fully understand the source
45. 6:05and origin of creation meaning the four elements of water, wind, earth and fire
46. 6:12"Ke yazdän ze nächiz chiz äfarid Bedän tä tavänäyi ärad padid"
47. 6:20First, allow me to explain 'yazdän' to you. Today, 'yazdän' means 'izad' or God. But it had a different meaning at first
48. 6:31In the Sassanian Pahlavi language, 'yazdän' was the plural form of 'izad', because 'izad' was actually called 'yazd'
49. 6:42and therefore 'yazdän' was 'izads', meaning gods. Which gods? The gods of the four elements, water, wind, earth and fire
50. 6:54Today the term 'yazdän' is a singular term meaning God. However, in the past, it was the plural form of 'izad' meaning gods
51. 7:05The phrase "ze nächiz chiz äfarid" has a backstory. Some analyze it saying that the phrase "ze nächiz chiz äfarid" means from nothing, matter was created
52. 7:18And others say that because the term 'nächiz' refers to something of little value, therefore "ze nächiz chiz äfarid" is similar to, for example
53. 7:28producing a shirt from cotton. Cotton, of and by itself, may seem of little value but it's possible to produce something of value with it
54. 7:40So "ze nächiz chiz äfarid". Some believe that Ferdowsi did not believe that 'izad' or the gods created something out of void
55. 7:51but that he believed the gods produced something of value, meaning this world from something of little value - he did not create it but he produced it
56. 8:06And there are those who believe that "ze nächiz chiz äfarid" means he created matter from nothing
57. 8:15Therefore, this means in order for the creator to bring about power and potential, "ze nächiz chiz äfarid"
58. 8:27Which it could mean that he created matter from void. Or, from something of little value he produced something of value which is in effect this world that we live in
59. 8:40In the next verse he says:
60. 8:41"Vaz ou mäye-ye gohar ämad chahär Barävorde bi ranj o bi ruzgär"
61. 8:47'Vaz ou' is short for 'va az ou' meaning and from him. 'Mäye' means origin or source and the original substance of anything
62. 8:56"Vaz ou mäye-ye gohar ämad chahär Barävorde bi ranj o bi ruzgär"
63. 9:01meaning the source and the original substance of these four elements comes from nothing
64. 9:09And 'Vaz ou' referring to nothing or of little value, he was saying he created it from nothing. So when he says from it he means from nothing
65. 9:15"Vaz ou mäye-ye gohar ämad chahär". Meaning the source and origin of the four elements that I mentioned earlier, came from nothing
66. 9:27"Barävorde bi ranj o bi ruzgär". ''Bi ranj' means with little effort. 'Bi ruzgär' means in no time at all
67. 9:36Meaning creation was neither difficult or time consuming for him. He did it effortlessly and, in no time at all, he created the universe
68. 9:49In the next verse he says:
69. 9:49"Yeki ätashe barshode täbnäk Miyän äb o bäd az bar-e tire khäk"
70. 9:56This verse is very involved. The astronomers of the time imagined the sun as this firey planet and the terms they used in ancient Persian
71. 10:07were 'äzar', 'ätar', 'ädor' and 'ädish' of which 'ädor', 'äzar' or 'ädish' were terms used in the Avesta, not to mean fire itself but, the god of fire
72. 10:26I mentioned earlier that 'yazdän' was the plural form of 'izad' meaning god Meaning the god of water, the god of earth, the god of fire, the god of wind
73. 10:34'Äzar' here is the god of fire per the Avesta. And it's in honor of this same 'izad', it's in honor of this same god of fire
74. 10:43that the ninth day of every month as well as the ninth month of the year are called 'äzar', even to this day
75. 10:50Even the ninth month of our solar (shamsi) calendar is 'äzar'. Here, from Ferdowsi's perspective which is based on the Avesta, "Yeki ätashe barshode täbnäk'
76. 11:06'Barshode' means elevated. Meaning above everyone else. If I were to interpret this more precisely, he's saying first came a firey planet which was also radiant
77. 11:21"Miyän äb o bäd az bar-e tire khäk". And within that there was a planet consisting of wind. Within which there was a planet consisting of water
78. 11:32And within that another planet consisting of earth. That's why he considered fire above, or 'bar', all others
79. 11:40"Miyän äb o bäd az bar-e tire khäk" And now he's about to show you how all this turns into the earth
80. 11:48In the next verse he says:
81. 11:48"Nakhostin ke ätash be jonbesh damid Ze garmish pas khoshki ämad padeed"
82. 11:56This is a little involved. 'Jonbesh' means movement and tremor Here he's saying the first time this fire, due to movement or change in condition
83. 12:08began to tremble and so a movement appeared within this fire and began to radiate heat, from this fire and this heat
84. 12:16the planet consisting of earth appeared. This core earth planet began to appear from the heart of this radiant fire
85. 12:30Then where does water come from? That's in the next verse
86. 12:34"Vazän pas ze äräm sardi nemood Ze sardi hamän bäz tarri fozood"
87. 12:42He's saying, afterwards, 'ze äräm' is not related to 'ärämesh' meaning calm, but inertia
88. 12:47He's saying once the elevated radiant fire began to radiate heat onto earth and reveal this earth, the fire subsided and became inert
89. 13:04And then once the fire had subsided, 'sardi nemood' meaning the cold appeared. Then once the cold appeared, water came to be
90. 13:22In the next verse he says:
91. 13:23"Cho in chär gohar be jäy ämadand Ze bahr-e sepanji saräy ämadand"
92. 13:31'Cho' short for 'chon' means during. ''Be jäy ämadand" means took their place, they came to be. "Cho in chär gohar be jäy ämadand"
93. 13:43meaning while these four elements took their positions, water, wind, fire and earth, "ze bahr-e sepanji saräy ämadand". 'Sepanji saräy' is complicated
94. 13:56'Sepanji' is a temporary home or a space good for one night. Which is admissible as the world we live in
95. 14:06This demonstrates that Ferdowsi too believed that the end of creation and the end of life for us humans is not the earth
96. 14:16because he sees this place as a 'sepanji saräy' meaning a temporary home. The term 'sepanji' is an ancient term. In the Sassanian Pahlavi they called it 'aspanj'
97. 14:29He's saying while these four elements have taken their positions, it's for the sake of creating this temporary world that they aroused
98. 14:41They designed a world for our temporary life
99. 14:45In the next verse he says:
100. 14:46"Goharhä yek andar degar säkhtand Degar goone gardan barafräkhtand"
101. 14:53"Yek andar degar" meaning within each other. They began to mix These four elements began to intermingle. 'Yek andar degar säkhtand'
102. 15:06'Säkhtand' here means synthesize and incorporate "Degar goone gardan barafräkhtand"
103. 15:13The general meaning is that each of these elements were incorporated and from this composition began to transform
104. 15:27"Goharhä yek andar degar säkhtand Degar goone gardan barafräkhtand"
105. 15:31And once they transformed, and after other creatures came into existence
106. 15:42In the next verse he says:
107. 15:43"Padid ämad in gonbad-e teez ro Shegefti namäyande-ye nobeno"
108. 15:49Please allow me to explain something about 'gonbad' meaning dome. To this day, we often see domes in Islamic architecture - above mosques and memorials
109. 16:00The original meaning of 'gonbad' is a form of circular construction, meaning a rounded roof though not a complete circle but a half circle
110. 16:10Subtitle
111. 16:19But in the Persian language it's a metaphor for the sky. We even call the sky 'gonbad-e kabud' meaning dark blue dome
112. 16:26We use it as a metaphor for the sky because even if to us the sky looks straight the planet and the sky above it are round like a dome
113. 16:38'Teez ro' means traveling at great speed. It also means quick rotation. Here he says: "Padid ämad in gonbad-e teez ro" meaning
114. 16:49the fast traveling heavens began appearing and forming into shape "Shegefti namäyande-ye nobeno" meaning
115. 16:59the heavens that formed into shape are a marvel of continuity 'Nobeno' means continuous and successive
116. 17:07He's saying when the sky began to take form, it was a demonstration of the wonder of continuity
117. 17:15The more we gazed into the skies the more we became aware of astonishing phenomenon
118. 17:20What exactly were these astonishing phenomenon? He explains in the next verse
119. 17:25"Dar ou dah o do borj ämad padeed Bebakhshid dänande choonän sezeed"
120. 17:33'Dar ou' meaning, in it and it's referring to the last verse
121. 17:35In the last verse he said that the skies were revealed to us and continually brought new amazements to our attention
122. 17:44What were these amazements? "Dar ou" meaning in the sky, "dah o do borj ämad padeed". "Dah o do" meaning ten and two, meaning ten plus two equaling twelve
123. 17:53Twelve towers appeared pointing to the twelve months in the year 'Borj' meaning tower, is the residence of the stars
124. 18:01One of the twelve constellations, each attributed to a month on the calendar, in effect, each relating to the stars. Let me explain this for you a bit
125. 18:12You might remember that in our first Shahnameh reading, called "The Beginning, In the Name of the God of Spirit and Wisdom"
126. 18:20when he wanted to demonstrate the grandeur of the constellations as well as God's creation, he said:
127. 18:26"khodävand-e keyvän o gardän sepehr, foroozande-ye mäh o nähid o mehr" Does it ring a bell?
128. 18:33Because they believed that we have nine skies, meaning nine skies and nine consecutive universes, seven of which were observable, from the Sun
129. 18:45Mercury, Venus, Mars and so on until the last planet that was observable which was Saturn and was called 'zohal'
130. 18:54Beyond Saturn was a constellation and beyond that was the celestial sphere which constituted the entire sky which wrapped the other eight skies
131. 19:07Here, he has divided the last sphere, meaning the celestial sphere, into twelve segments that comprise the astrological signs
132. 19:17where a sign is associated to each month. A scorpion for one and a fish for another and so on. I believe most of you are familiar with the concept
133. 19:27He's saying: in the skies ten plus two towers appeared Twelve residences were built for these stars
134. 19:35"Bebakhshid dänande choonän sezeed" meaning God in his wisdom bestowed upon each a place that he deemed worthy of them
135. 19:48In the next verse he says:
136. 19:49"Abar dah o do haft shod kadkhodäy Gereftand har yek sezävär jäy"
137. 19:57'Abar' is the same as 'bar' meaning upon, which for the sake of rhythm is read 'abar'. This comes up a lot in the Shahnameh and as we move forward
138. 20:07I'll point them out for you. 'Dah o do' are the towers in the sky. The twelve constellations
139. 20:18'Kadkhodäy' is made up of 'kad' meaning house and 'khodäy' meaning master lord. 'Kadkhodä' means master of the house or homeowner
140. 20:25"Abar dah o do" means upon these twelve towers and constellations, "haft shod kadkhodäy". Who are the 'haft', meaning seven?
141. 20:38They are the same seven planets we talked about earlier, starting with the Sun, then Mercury, Venus, Mars to Saturn
142. 20:48He's saying these seven planets became masters of the houses of the twelve constellations. They became the 'kadkhodä'
143. 20:58In effect, these seven planets dominated over the twelve constellations They ruled over them
144. 21:08"Gereftand har yek sezävär jäy" meaning, they each found their suitable position in the skies
145. 21:17In the next verse... I'll try to go faster... he says:
146. 21:19"Falak-hä yek andar degar baste shod Bejonbeed chon kär peyvaste shod"
147. 21:25'Falak-hä' refers to the seven skies, planets. Meaning the moon, Mercury, Venus, Sun, Mars, Jupiter and Saturn
148. 21:35The very same seven that ruled over the twelve constellations. Meaning the passing of time was assigned to the constellations
149. 21:45the twelve towers in the sky, where it divides the celestial sphere into twelve segments and these planets, of which earth is one, ruled over them
150. 21:58However, please keep this in mind, Ferdowsi believed that the earth was the center of the universe...
151. 22:04although it wasn't just Ferdowsi, everyone believed this at that time... that the earth was the center and the rest of the universe revolved around the earth
152. 22:11For instance, the sun and Venus and so on
153. 22:15In the next verse where he says:
154. 22:16"Falak-hä yek andar degar baste shod Bejonbeed chon kär peyvaste shod"
155. 22:20'Falak-hä refers to the skies and the revolving planets. "Yek andar degar baste shod" meaning while each of these seven skies nested within the other
156. 22:36again "yek andar degar baste shodan" meaning the work of creating them came to an end and God placed each in its proper position
157. 22:46afterwards once they were sorted out and were organized they began to rotate
158. 22:51In the second hemistich he says this: "Falak-hä yek andar degar baste shod Bejonbeed chon kär peyvaste shod"
159. 22:58"Chon kär peyvaste shod" means because they were sorted out and they were organized then they began moving and rotating
160. 23:05In the next verse he says:
161. 23:06"Cho daryä o chon kooh o chon dasht o rägh Zamin shod be kerdär-e roshan cherägh"
162. 23:13'Rägh' means green fields or grasslands. And 'roshan cherägh' literally illuminated light, refers to the sun
163. 23:22He's saying while sea and land and desert and green fields were created "cho daryä o chon kooh o chon dasht o rägh
164. 23:33zamin shod be kerdär-e roshan cherägh", the earth became as radiant as the sun
165. 23:41Meaning, once movement began and all the planets began to rotate and the earth began to take shape - the sea, the mountains
166. 23:51the plains and such were created - the earth became radiant like the sun He means to say things started to move, the lights were turned on, so to speak
167. 24:04In the next verse he says:
168. 24:05"Bebälid kooh äbhä bar damid Sar-e rostani sooy-e bälä kesheed"
169. 24:12'Bebälid kooh' means that the mountain rose from the earth and grew. 'Bälidan' means to grow. "Äbhä bar damid" meaning the waters began to spout from springs
170. 24:22"Bebälid kooh äbhä bar damid, sar-e rostani sooy-e bälä kesheed" meaning plants slowly began to grow because now there was water
171. 24:34"Zamin rä bolandi nabod jäygäh Yeki markazi teereh bood o siyäh"
172. 24:40'Nabod' is short for 'nabood' meaning there wasn't. 'Jäygäh' means spot, place
173. 24:45He says: "zamin rä bolandi nabod jäygäh" meaning the earth had not elevated to a high standard. Meaning it had not reached its full potential
174. 24:55It was still under the sky not to say that he believed that now it was above the sky. He's saying it still wasn't as grand as it could be
175. 25:06It didn't rank very high. "Yeki markazi teereh bood o siyäh" meaning it was still dark and gloomy. Until...
176. 25:14"Setäre be sar bar shegefti nemood Be khäk andaroon roshanäyi fozood"
177. 25:22I'm trying to go a bit faster. "Setäre be sar bar shegefti nemood" means the earth was still dark and gloomy, it was still below its rank, until when?
178. 25:34Until the stars began to shine upon it. "Setäre be sar bar shegefti nemood" it did something astonishing
179. 25:43The star, meaning the sun, began shining down on the earth and bestowed light upon it and:
180. 25:52"be khäk andaroon roshanäyi fozood" Meaning, it illuminated this dusty earth and began to reveal its beauties
181. 26:05In the next verse he says:
182. 26:06"Hami bar shod abr o forood ämad äb Hami gasht gerd-e zamin äftäb"
183. 26:13Anywhere you come across 'bar shodan' in the Shahnameh, know that it means to elevate. I mentioned it before:
184. 26:21"negärande-ye bar shodeh gohar". 'Bar shodeh' means it's become better, it's elevated in position. Therefore, 'bar shodan' means to rise
185. 26:29"Hami bar shod abr o forood ämad äb, hami gasht gerd-e zamin äftäb" meaning the sun began to circle the earth
186. 26:36Meaning the sun began revolving around the earth and the warmth radiating from the sun
187. 26:41water began to evaporate and clouds rose and rain began to pour. Here he's saying: "Hami bar shod abr" meaning the clouds kept rising
188. 26:59"va forood ämad äb" meaning it began to rain. Why? Because: "hami gasht gerd-e zamin äftäb"
189. 27:05Because as the sun revolved around the earth it evaporated the water and turned it into clouds and it began to rain. Why is he saying all this?
190. 27:15In the next verse he explains that the rains are the reason that plants began to grow
191. 27:21However this points out that he believed the earth did not revolve around the sun but that it was the center of the universe
192. 27:31and everything else revolved around the earth. I explained towards the beginning of the video that this is Ptolemy's theory
193. 27:39Meaning that from way back when they believed in this theory until the opposite was proven to be true, that like the other planets
194. 27:47the earth revolved around the sun and the center of this solar system is the sun. That's what he's saying here. He says: "hami gasht gerd-e zamin äftäb"
195. 27:56Meaning, the sun revolved around the earth. Anyways, he's saying the sun began to rotate, it evaporated the water
196. 28:05turned it into clouds, the rain began to pour from the clouds which ...
197. 28:09In the next verse he says:
198. 28:11"Guiä rost bä chand gooneh derakht Be zir andar ämad saränshän ze bakht"
199. 28:19He's saying: from this rain 'guiä' which is short for 'guiyah' meaning plants 'rost' meaning budding and growing and blooming
200. 28:36"Be zir andar ämad saränshän ze bakht" This has been interpreted several different ways, however
201. 28:41the most accurate definition in my opinion is that when the rain began to pour it irrigated the plants and so the plants began to bud and
202. 28:53" be zir andar ämad saränshän ze bakht" 'Bakht' meaning fate or kismet
203. 29:01The fate that God had determined for them, when they began to bud, they slowly began to bear fruit and when a tree bears fruit
204. 29:12it's branches get heavy and bend. Here he's saying: when the plants grew and different trees came to be, "be zir andar ämad saränshän ze bakht"
205. 29:25Meaning, their heads bowed towards the earth, which means that they bore fruit
206. 29:32In the next verse he says:
207. 29:33"Bebälad nadärad joz in nirooyi Napooyad cho pooyandegän har sooyi"
208. 29:40It's a very interesting verse. Like I mentioned earlier, 'bälidan' means to grow. 'Pooyidan' means to go, to move and to explore. Who is he talking about?
209. 29:54The plants obviously. He was talking about plants in the last verse. So here he continues talking about the plants saying they are doing nothing else but growing
210. 30:03Why? "Bebälad nadärad joz in nirooyi" meaning because God did not give him any powers beyond that, it only grows. It can't move
211. 30:12"Napooyad cho pooyandegän har sooyi". Meaning, like other creatures such as animals and humans, it can't move and go places and scan and explore. Why?
212. 30:24Here he's showing the superiority of creatures over plants. Why? In the next verse we come to understand
213. 30:32Because in the next verse he says:
214. 30:34"Vaz än pas cho jonbande ämad padeed Hame rostani zir-e kheesh ävareed"
215. 30:42'Zir-e kheesh ävareed' means it dominated over it. It has so much power that it took control. "Vaz än pas" meaning from that point on
216. 30:50when the plants began to grow and were immobile and could not move, after that point, creatures came to existence
217. 31:01Meaning humans and animals were created. "Hame rostani zir-e kheesh ävareed" meaning, after that point all animals...
218. 31:08if humans can be considered as animals... after that point animals were created and 'hame rostanihä' means all the different forms of plants
219. 31:21"zir-e kheesh ävordan" meaning they dominated over them all, they sujugated the plants
220. 31:27In the next verse he describes these creatures of which we are a part of as are animals, and explains them a bit more
221. 31:34He says now that these animals have been created:
222. 31:37"Khor o khäb o äräm jooyad hami Vazän zendegi käm jooyad hami"
223. 31:43'Khor' means food and anything edible. 'Äräm' means calm. 'Käm jooyidan' or 'käm jostan' means to seek pleasure and glory. Looking to enjoy life
224. 31:58He's saying these animals were seeking: "khor o khäb o äräm" meaning, they were only in search of food, sleep and tranquility
225. 32:07as in somewhere safe to lay their heads in peace, and were basically in survival mode. They sought to enjoy life. There's innuendo used in 'käm jostan'
226. 32:22He's referring to the instinctive desires of the flesh, meaning to say they, the animals, only sought to satisfy their instinctive needs
227. 32:32In the next verse he explains his personal view on these first creatures that were created. He says:
228. 32:41"Na gooyä zabän o na jooyä kherad Ze har khäsheyi kheeshtan parvarad"
229. 32:49'Gooyä zabän' means to speak or orator. He's saying they couldn't speak. 'Jooyä' refers to one who seeks, looks for
230. 33:00'Jooyä kherad' means someone who seeks wisdom and thinking. 'Khäsh' means reeds and thorns. In the last verse I explained that the original creatures
231. 33:09animals and first human species, only sought to satisfy their instinctive needs and desires
232. 33:22They sought food, a safe place to sleep as well as satisfying their instinctive desires. Why does he say this? He's saying: "Na gooyä zabän o na jooyä kherad"
233. 33:38meaning they did not speak nor sought to think "Ze har khäsheyi kheeshtan parvarad"
234. 33:43meaning, with plants and reeds and thorns they fattened themselves up. They only ate and satisfied their survival needs
235. 33:53In the next verse he says:
236. 33:54"Nadänad bad o neek-e farjäm-e kär Nakhähad az ou bandegi kerdegär"
237. 34:01'Bandegi', literally servitude, here refers to worship. 'Kerdegar' is another name for the Creator, God. "Nadänad bad o neek-e farjäm-e kär"
238. 34:12meaning, these creatures, animals and humans, had no awareness of the good and bad of the conclusionto life.
239. 34:20Remember, in the last verse he said they did not seek to think. They were not intellectuals
240. 34:26Then if he's not wise, he can't distinguish between the good and the bad of his deeds. He cannot not grasp what will become of the conclusion to his life
241. 34:36He has no awareness. Then, because he has no awareness nor wisdom, "nakhähad az ou bandegi kerdegär"
242. 34:46Meaning, for this very reason, God does not demand worship from these creatures
243. 34:56In the next verse he says:
244. 34:57"Cho dänä tavänä bod o dädgar Az irä nakard eech penhän honar"
245. 35:04'Dänä' meaning wise, here refers to God. 'Däd' means justice and 'dädgar' means judge or one who is just. This too is a characteristic of God
246. 35:18'Az irä' means for this reason. 'Eech' means nothing and 'penhän' means hidden He's saying: the wise God, because he is all knowing and all powerful
247. 35:34"Cho dänä tavänä bod o dädgar", meaning because God was mighty and wise "az irä nakard eech penhän honar"
248. 35:43Meaning, for this reason he did not hide his wisdom and might in creation from humans. He means to say that creatures, meaning humans
249. 35:56who are capable of thinking, begin to think using their intuition, they'll become aware of God's artistic capacity and capability in creating this earth
250. 36:10and sky and the universe and all of creation God has not hidden them from our view
251. 36:15If we don't see it, it's because we're not paying attention. Because God has not hidden his art from us
252. 36:22And in the final verse he says:
253. 36:25"Choninast farjäm-e kär-e jahän Nadänad kassi äshkär o nahän"
254. 36:32'Farjäm' means end. "Farjäm-e kär-e jahän" means the end of the creation of the universe. He says:
255. 36:42"Choninast farjäm-e kär-e jahän' Meaning, the end of the creation of the universe and this world and anything that God has created was such that:
256. 36:51"nadänad kassi äshkär o nahän" no one is able to decipher the known and the hidden of secrets of existence
257. 36:58the what and the why of it No one has understood it completely
258. 37:02In the previous verse he was saying that God has not hidden his capacity for creation from us and we're not paying enough attention to figure it out
259. 37:14And in this verse he says: no one has been capable of deciphering the mysteries of existence for certain. Meaning, humans have not carefully analyzed creation yet
260. 37:29No one is certain of the reality. In truth, science has advanced up to a point, and has arrived at some conclusions but has yet to answer questions such as
261. 37:41was there matter at first or not, was the universe created from void, or whether there was matter from which
262. 37:48it was all created as well as thousand of other questions. And even though humans have amassed great knowledge thus far, we cannot say for certain
263. 37:56And it's astonishing that eleven hundred years ago, Ferdowsi pointed to this same mystery
264. 38:02Like I mentioned, if you've paid close attention, you'll notice that Ferdowsi's perspective on creation
265. 38:10and the religious perspective on creation are completely different
266. 38:12I believe I've been talking for about forty minutes and I don't think there's enough time to discuss the religious perspective on creation
267. 38:21because religions have their own specific perspective. All religious books make declarations and prophesize about events which I personally do not believe in
268. 38:40Because in this day and age, those who wish to analyze scientific evidence through their religious lens start confiscating parts of it in their favor
269. 38:55The perspective of the people of those times on creation was distinct and was something close to the theories of Ptolemy
270. 39:04If you analyze the Quran too, and if you decide not to be too stern or closed you'll come to the understanding that the belief at that time
271. 39:12was that the sun revolved around the earth and not the earth around the sun. Therefore, this was the popular view of the time
272. 39:18Part from the Avesta and part from Ptolemy's views. And Ferdowsi points to those views and makes clear his worldview as well as those of his rank
273. 39:30Ferdowsi was a sage during his own era and the fact that he was composing and organizing these beliefs demonstrates his level of knowledge
274. 39:41as well as his extensive research. This perspective that he's conveying, is the viewpoint of the general population of the time
275. 39:47Therefore, this was Ferdowsi's view on creation. When we return I'll have a few final notes...
276. 40:03I appreciate you sticking around to the end of this long video. I truly take such great pleasure in reading the Shahnameh
277. 40:08The Shahnameh more than any other book because it's an accurate account of our Persian cultural heritage therefore
278. 40:16I plan on putting every effort into increasing the number of Shahnameh and Masnavi posts so that we can complete those more quickly
279. 40:26Because if we want to complete it before my death I'll need to increase the speed at which I post them
280. 40:32Anyways, if you are watching this video on YouTube and you have yet to subscribe to our channel, please subscribe and click on the notification bell
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285. 41:03Final note. If you wish to contribute towards our efforts here at the Persian Poetry Channel and if you're in Iran
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287. 41:16both of which are posted up here by our team. Your contributions help us in improving the quality of our videos and to continue posting without lag time
288. 41:24It also helps towards our efforts in putting together a team because we lack the proper help to increase the speed at which we post
289. 41:34We're aiming for three to four posts a week. At this point I'm posting two videos every eight days
290. 41:41I look forward to seeing you in future posts. Goodbye