Download Free Bundahishn Book in PDF and EPUB Free Download. You can read online Bundahishn and write the review.

Bundahishn , meaning "Primal Creation", is the name traditionally given to an encyclopediaic collection of Zoroastrian cosmogony and cosmology written in Book Pahlavi. The original name of the work is not known. Although the Bundahishn draws on the Avesta and develops ideas alluded to in those texts, it is not itself scripture. The content reflects Zoroastrian scripture, which, in turn, reflects both ancient Zoroastrian and pre-Zoroastrian beliefs. In some cases, the text alludes to contingencies of post-7th century Islam in Iran, and in yet other cases, such as the idea that the Moon is farther than the stars, it reiterates scripture even though science had, by then, determined otherwise.
The Bundahisn, meaning primal or foundational creation, is the central Zoroastrian account of creation, cosmology, and eschatology. Compiled sometime in the ninth century CE, it is one of the most important surviving testaments to Zoroastrian literature in the Middle Persian language and to pre-Islamic Iranian culture. Despite having been composed some two millennia after the Prophet Zoroaster's revelation, it is nonetheless a concise compendium of ancient Zoroastrian knowledge that draws on and reshapes earlier layers of the tradition. Well known in the field of Iranian Studies as an essential primary source for scholars of ancient Iran's history, religions, literatures, and languages, the Bundahisn is also a great work of literature in and of itself, ranking alongside the creation myths of other ancient traditions. The book's thirty-six diverse chapters, which touch on astronomy, eschatology, zoology, medicine, and more, are composed in a variety of styles, registers, and genres, from spare lists and concise commentaries to philosophical discourses and poetic eschatological visions. This new translation, the first in English in nearly a century, highlights the aesthetic quality, literary style, and complexity and raises the profile of pre-Islamic Zoroastrian literature.
Self-Pahlavi student Zeke Kassock has created a modern rendition of Greater Bundahishn, also known as the Iranian Bundahishn, for the beginner Pahlavi student, as well as the Zoroastrian reader. Kassock has hand written the original text, and modernized the spelling with D.N. MacKenzie's A Concise Pahlavi Dictionary. It was then typed, retranscribed and translated using MacKenzie's dictionary, giving it new life from Tahmuras Dinshaji Anklesaria and Behramgore Tahmuras Anklesaria's versions of the Bundahishn (1908 & 1956 respectively). This rendition was created for the student learning Pahlavi/Middle Persian in aiding them in starting to read the original manuscript. It is presented in Pahlavi script, along with transcription in English letters and English translation. The Bundahishn is a cosmogony and a cosmology of Zoroastrian beliefs. It is also contains encyclopedia-like entries on a wide variety of topics, such as: philosophy, history, geography, genus species of plants and animals, etc.
In Khwadāynāmag. The Middle Persian Book of Kings Jaakko Hämeen-Anttila analyses the lost sixth-century historiographical work of the Sasanians, its lost Arabic translations, and the sources of Firdawsī's Shāhnāme.
The collection of papers in Ascetic Culture: Renunciation and Worldly Engagement was entirely conceived and developed by K. Ishwaran, who died in June 1998. The original concept was to focus on "Tradition and Innovation in Monastic Life in South Asia", a topic which combined two of Ishwaran’s major interests: comparative studies of the monastic systems of south Asia, and criticism of Western anthropological and sociological assumptions of tradition and modernity being antithetical, especially with regard to traditional religions. Ishwaran saw this collection of papers as reinforcing the "demise of universalistic projects, all encompassing grand master narratives and similar globally integrative, theoretical or empirical enterprises in social discourse" flowing from the post-structural and post-modernist revolutions in the social sciences. Later he conceived of broadening this topic to be more liberally comparative, to include major religious traditions around the world. The new title was to be "Tradition and Modernity in Monastic orders in Contemporary Societies". Finally, he broadened the theme to the present title of his collection. Taken together, the articles appearing in this book strongly support Ishwaran’s theses. First, is the obvious point that eremitism and asceticism are far more complex than commonly understood in the scholarly world. If ever a general understanding of these interrelated phenomena is developed, careful examination not only how they are found in these cultures and traditions but also study of their particular manifestations in individual movements, places, cultures, social groups etc. must take place. The second thesis is clearly established by the range of these papers: ascetic traditions are not only inimical to modernity, they may be found at the heart of certain contemporary social and cultural developments. K. Ishwaran has rendered the study of religion in particular and the social sciences in general an important service with this anthology. Contributers are John E. Cort, Alan Davies, Balkrishna G. Gokhale, Daniel Gold, Shaman Hatley, Sohail Inayatullah, Klaus K. Klostermaier, David Miller, S.A. Nigosian, Jordan Paper, and Earle H. Waugh.
A survey of Zoroastrianism's role in the development of the world's religions. Explores Zoroaster's life and work, describes the sacred writings and religious documents of the faith, and analyzes the basic Zoroastrian beliefs and their influence on Judaism, Christianity, and Islam. Annotation copyright by Book News, Inc., Portland, OR
This book offers a new approach to the vexing question of how to write the early history of Islam. The first part discusses the nature of the Muslim and non-Muslim source material for the seventh- and eighth-century Middle East and argues that by lessening the divide between these two traditions, which has largely been erected by modern scholarship, we can come to a better appreciation of this crucial period. The second part gives a detailed survey of sources and an analysis of some 120 non-Muslim texts, all of which provide information about the first century and a half of Islam (roughly A.D. 620-780). The third part furnishes examples, according to the approach suggested in the first part and with the material presented in the second part, how one might write the history of this time. The fourth part takes the form of excurses on various topics, such as the process of Islamization, the phenomenon of conversion to Islam, the development of techniques for determining the direction of prayer, and the conquest of Egypt. Because this work views Islamic history with the aid of non-Muslim texts and assesses the latter in the light of Muslim writings, it will be essential reading for historians of Islam, Christianity, Judaism, or Zoroastrianism--indeed, for all those with an interest in cultures of the eastern Mediterranean in its traditional phase from Late Antiquity to medieval times.