Shikand-gumanig Vizar (also called Shikand-gumanik Vichar and abbreviated as SGV) is a Zoroastrian theology book of 9th century Iran, written by Mardan-Farrukh. Part apologetics, part polemic, the book was composed when Zoroastrians endured a perilous status as a harassed and declining minority. Its author discusses several neighboring religions, hence it contains nascent elements of an academic discipline: comparative religion. This article includes a description and analysis of the text, and also briefly addresses its context and relevance, with respect to other religions and to the continuing traditions of Zoroastrianism.
The Author What little is known of the person Mardan-Farrukh (Martānfarrux-i Ohrmazddātān) comes to us through the pages of his book, written in Middle Iranian using the Pahlavi script. Its title Shkand-Gumanik Vichar has been rendered Analytical Treatise for the Dispelling of Doubts,R. C. Zaehner, DTZ (1961) at 194. or Decisive Solution for Doubts.Škand-gumanik Vičār: la solution décisive des doubtes per Jean de Menasce (1945). A published text, as translated into English, runs 135 pages.Sikand-gumanik Vigar in E. W. West, Pahlavi Texts, Part III (S.B.E., v.24), SGV at 117-251. West notes his division of the SGV text into 16 chapters (at 116). His annotated SGV contents is at x-xi; his SGV introduction at xxv-xxxvi.The Parsi Dastur Hoshang, along with West, published the SGV text in the Pazend script (1887). Edward G. Browne at I: 106n; E. W. West (SBE 24) at xxxvi.Shikand Gumani Vazar, excerpts in R. C. Zaehner, TM (1956, 1976), containing SGV chapter VIII entire as well as several short selections and various quotations from Mardan-Farrukh's book, translated by Zaehner.R. C. Zaehner, ZZD (1955, 1972) contains a short passage of SGV at 392-396, which is also found in S. H. Nasr and M. Aminrazavi at 59-61.
The Muslim conquest of his native Persia was completed by 651 C.E.Alessandro Bausani at 111. Based on references made in his book to the then editions of other Zoroastrian works (e.g., the Dinkart), Mardan Farrukh has been dated to the 9th century. "[I]t is evident that he lived after the time of Roshan, son of Atur-frobag, son of Farukh-zad. ...Abalis, the Zandik, had a religious deputation with Atur-frobag, son of Farukh-zad, in the presence of the Kalifah Al-Mamun who reigned A.D. 813-833."E. W. West (SBE 24) at xxvi-xxvii and at 120, n2. West also mentions that this Atur-frobag and an Aturpad son of Hemid had edited books of the Zoroastrian Dinkart. "[T]his Aturpad was a contemporary of Zad-sparam who was living in A.D. 881." E. W. West (SBE 24) at xxvii. These other authors are referenced from time to time in the Shkand Gumanik Vichar, e.g., E. W. West (SBE 24) at 138-139 (SGV chapter IV: sections 106-108), and at 169-170 (SGV chapter X: sections 50-57).
Near the beginning of his book he states, "[T]his composition is provided by me, who am Mardan-farukh son of Auharmazd-dad." He goes on to say, "I have been fervent-mindedly, at all times in my whole youthful career, an enquirer and investigator of the truth." He declares, "The possession of the truth is the one power of the faithful, through the singleness of truth."E. W. West (SBE 24) at 120 (SGV chapter I: sections 35, 36, 33).
"Now, as I have said above, I have always been earnestly anxious to know God and have been curious in searching out his religion and his will. In this spirit of inquiry I have traveled to foreign countries and (even) to India... for I did not choose my religion simply because I inherited it, but I wanted (only that religion) which was most firmly based on reason and evidence... ."R. C. Zaehner, TM (1956, 1976) at 52-53, quoting from SGV chapter X: sections 43-46.E. W. West (SBE 24) at 168-169 (re SGV X: 43-46).
Apparently Mardan-Farrukh the author was young, earnest, well-traveled and committed. He was ably acquainted with his own religion, both its writings and the views of its authorities; also he was conversant with other systems of belief. Among Zoroastrian authors of the Pahlavi period, Mardan-Farrux can best lay "claim to being considered a philosopher."R. C. Zaehner, ZZD (1955, 1972) at 107. A practicing layman who drew on priestly Zoroastrian books in the Pahlavi, his work "is distinguished by its clarity of thought and orderly arrangement."Mary Boyce, ZACV (1992) at 153. It creates a "rationalist and philosophic climate."R. C. Zaehner, TM (1956, 1976) at 67.Seyyed Hossein Nasr and Medhi Aminrazavi at 5.
His Book The Shkand-gumanig Vizar of Mardan-Farrukh was written during an "intellectual renaissance of Zoroastrianism" which occurred "shortly before the rapid decline of Zoroastrianism, migrations to India, and conversions to Islam."Richard N. Frye (1963) at 239. Several reasons may account for its occurrence:
"First, the times not only permitted but provoked such writings. Mu'tazilites, or Islamic free-thinkers, many of whom were Persians, had created an atmosphere of free debate and interest in philosophical and theological questions. ... Second, the Zoroastrians were losing ground and they passed from a militant defiance of Islam or the Arabs to an intellectual defensive. This may be seen in a number of apologetic works written at this time such as the Shkand Gumanik Vicar... .Third, was current (ninth and early tenth century) Zoroastrian need for "written treatises" whereas before reliance had been placed on "oral transmission". Richard N. Frye (1963) at 239.
In the first half of his book, Mardan-Farrukh provides his version of the prevailing Zoroastrian response to issues of theodicy (chapters 1-4 and 7–10). As he sees it, the acute moral quandary is how and why a wise and powerful God would create a world that seemingly has turned out so imperfect, which can at times appear merciless and cruel to creatures living in it.E. W. West (SBE 24) at 185 (SGV XI: 146). He outlines what might be called a dualist ethical metaphysics and a cosmology. In his remaining pages, the author discusses critically other neighboring religions. He addresses (chapters 11 and 12) the doctrines of the Qur'an, and later those of the Bible, both the Hebrew scriptures (chapters 13 and 14), as well as the Gospels (chapter 15). Earlier materialists (atheists or sophists) had been discussed and dismissed (chapters 5 and 6). He concludes with an adverse review of the brand of dualist theology particular to the Manichees (chapter 16).Jean de Menasce, O.P. (1975) at 561-563. The chapter descriptions given are porous, e.g., the translator West thought it appropriate to footnote six times to the Hebrew and Greek Bible on a page (179) within a chapter (XI) assigned to Islam. In a limited sense his work might be described as a nascent, adumbrated forerunner of comparative religion studies with the understanding, of course, that it is rendered from the view point of a 9th-century Zoroastrian.Mary Boyce, ZRBP (1979, 1985) at 155: The author relates that preparatory to writing his book he "set out to compare the teachings of Zoroastrianism with those of other faiths... ."Cf. H. W. Bailey at 79 et seq., who notes the cosmopolitan environment of Zoroastrians of that era, whose own writings display the influence of Indian culture, of Greek philosophy, and of Syrian Christianity. Bailey notes the recent arrival of Islam, which had displaced the Sasanid Empire. To the east their linguistic cousins in Bactria widely followed Buddhism. Not to mention, there were strong reciprocal influences of the Zoroastrians on their neighbors.
R. C. Zaehner gives this description of Mardan-Farrukh's Shkand-Gumänïg Vichär:
This is in some ways the most interesting of all the Zoroastrian books since it presents a philosophical justification of Zoroastrian dualism in a more or less coherent form; and it further contains a detailed critique of the monotheistic creeds, Islam, Judaism, and Christianity as well as an attack on Zoroastrianism's dualistic rival, Manichaeanism."
The Škand-gumanik Vičār was translated first into Sanskrit c. 1100, for the benefit of the Parsis (the Zoroastrians of India).Mary Boyce, ZRBP (1979, 1985) at 168-169. Neryosang Dhaval (fl. 1100) also transcribed the Middle Persian language of the SGV text from its Pahlavi script into the more accessible Avestan script (when so employed it is termed Pazand). In 1887 a new Pazand edition of the SGV was published by West and Hoshang (see above, note 3).Cf., Maneckji Nusservanji Dhalla, discussion at 4-6. He dates the Sanskrit version of SGV to the 13th century. Modernly, the book has been translated into several European languages.See the Bibliography, e.g., Jean de Menascy (1945), and E. W. West (S.B.E., v. 24).
The text Good vs evil Regarding issues of theodicy Mardan-Farrukh provides a summary of Zoroastrian doctrine. This view presents Ohrmazd, the Creator of the world, being opposed by and contested by the satanic Ahriman. The author justifies this belief by pointing to the universal presence of good vis-à-vis bad everywhere in the world, e.g., "darkness and light, knowledge and ignorance, perfume and stench, life and death, sickness and health, justice and disorder, slavery and freedom... visible in every country and land at all times." These distinct opposites are not of function, like that of the male and female, sun and moon, but rather are of the essence. "For where there is good there cannot possibly be evil. Where light is admitted darkness is driven away." Thus the antagonistic pairing prevalent everywhere springs from the opposing natures of Ohrmazd and Ahriman. "The material world is the effect of the spiritual, and the spiritual is its cause."R. C. Zaehner, TM (1956, 1976) at 59, 60 (SGV VIII: 4-11, 16-19, 20-21, 24 et seq.)Cf., E. W. West (SBE 24) at 124 (SGV III: 1-2), and 152-153 (re SGV VIII).
Accordingly, the wise and powerful Ohrmazd is not the maker of the evil that blights creation.E.g., E. W. West (SBE 24) at 128, 133-134 (SGV IV: 11, 60-61).Cf., Mary Boyce, ZRBP (1979, 1985) at 25: Ahriman "broke in violently" to Creation "marring its perfection." He turned Waters salt; attacking Earth he caused the deserts. He withered the Plant, and slew the Bull and the first Man. Reaching Fire he "sullied it with smoke, so that he had physically blighted all the good creation."Cf., E. W. West (SBE 5) at 15-20 (Bundahis at Chapter 3: attack on creation by Ahriman and his demons). "There is one dogma on which [Mardan-Farrukh] firmly takes his stand: God is good."R. C. Zaehner, TM (1956, 1976) at 55.Cf., Mary Boyce, ZRBP (1979) at 9, and 19-20, regarding perhaps the original ethical nature of Ohrmazd. Rather the Zoroastrians teach that it is his antagonist Ahriman who has corrupted the creation.Maneckji Nusservanji Dhalla at 259-260.J. Darmesteter at 4-10 (Vendidad, Fargard I). The late Zoroastrian Dastur, Maneckji Nusservanji Dhalla, writes:
"The author of the Shikand Gumanik Vijar, who is himself a dualist of the most pronounced kind, strongly urges in his polemics against other religions that good and evil can on no account have originated from one and the same source. Evil is considered to have as independent and complete existence as good; they are both primeval. They are so entirely separate from each other that neither good originates from evil, nor evil from good. Each one of them exists by itself, and entertains perpetual antagonism towards the other."Maneckji Nusservanji Dhalla at 384.