مفهوم قرباني (يجنه / يسنه) در هند و ايران باستان

The Concept of Sacrifice (Yajna/Yasna) in Ancient India and Iran

در روزﮔﺎر ﺑﺎﺳﺘﺎن آﯾﯿﻦ ﻗﺮﺑﺎﻧﯽ، در ﻫﻨﺪ و اﯾﺮان، ﻣﻬﻤﺘﺮﯾﻦ آﯾﯿﻦ دﯾﻨﯽ ﺗﻠﻘﯽ ﻣـﯽ ﺷـﺪ در ﻫﻨـﺪ آﯾﯿﻦ ﻗﺮﺑﺎﻧﯽ رﻓﺘﻪ رﻓﺘﻪ از آﯾﯿﻨﯽ اﺑﺘﺪاﯾﯽ ﺑﻪ ﭼﻨﺎن ﻧﻈﺎم ﭘﯿﭽﯿﺪه اي ﺑﺪل ﺷﺪ ﮐـﻪ در دوره اي ﺑﺮاي ﺑﺮﮔﺰاري آن ﺣﻀﻮر ﭼﻨﺪﯾﻦ دﯾﻦ ﯾﺎر ﺿﺮوري ﺑﻮد و ﻧﻈﺎم ﺗﻤﺎم ﮐﺎﺋﻨﺎت واﺑـﺴﺘﻪ ﺑـﻪ اﯾـﻦ ﻋﻤـﻞ ﺗﺼﻮر ﻣﯽ ﺷﺪ. ﺷﺮح اﯾﻦ آﯾﯿﻦ ﺑﺎ ﺟﺰﺋﯿﺎت ﺗﻤﺎم در ﻣﺘﻮﻧﯽ ﻣﻮﺳﻮم ﺑﻪ ﺑﺮاﻫﻤﻨﻪ ﻫﺎ ﻧﻘﻞ ﺷﺪه اﺳﺖ. ﺑﺮاﻫﻤﻨﻪ ﻫﺎ در واﻗﻊ ﺑﺎزﺗﺎب دوره اي از ﺣﯿﺎت دﯾﻦ ﻫﻨﺪوﺳﺖ ﮐـﻪ در آن آﯾﯿﻦ ﮔﺮاﯾﯽ ﻣﺤﺾ ﺣﮑﻤﻔﺮﻣﺎ ﺑﻮد و دﯾﻦْ ﯾﺎران ﻫﻨﺪو ﺣﺎﮐﻤﺎن ﻣﻄﻠﻖ ﺟﺎﻣﻌﻪ ﺑﻮدﻧﺪ در اﯾﺮان ﺑﺎﺳﺘﺎن ﻧﯿﺰ اﯾﻦ آﯾﯿﻦ از روﻧﻖ زﯾﺎدي ﺑﺮﺧﻮردار ﺑﻮد و دﯾﻦ زردﺷﺘﯽ رﺳﻤﯽ ﺑﺮ ﺑﺮﮔﺰاري اﯾﻦ آﯾﯿﻦ ﺑﺴﯿﺎر ﺗﺄﮐﯿﺪ ﻣﯽ ﮐﺮد ﮐﻪ ﺑﺎزﺗﺎب آن در ﻣﺘﻦ ﯾﺴﻨﻪ ﻣﺸﻬﻮد اﺳﺖ. ﺑﺮرﺳﯽ اﯾﻦ دو ﺳﻨﺖ از وﺟﻮد ﺷﺒﺎﻫﺖ ﻫـﺎﯾﯽ ﻗﺎﺑـﻞ ﺗﻮﺟﻪ ﺧﺒﺮ ﻣﯽ دﻫﺪ: ﻧﺨﺴﺖ اﯾﻨﮑﻪ اﯾﻦ رﺳﻢ رﯾﺸﻪ در ﭘﯿﺸﯿﻨﮥ ﻣﺸﺘﺮك هندو -ايرانيان دارد. در رﯾﮓ ودا اﮔﺮﭼﻪ ﺑﻪ ﻗﺮﺑﺎﻧﯽ اﺷـﺎره ﻣﯽ ﺷـﻮد اﻣـﺎ ﺗﺄﮐﯿـﺪ ﺑـﺮ ﻋﻤـﻞ ﻗﺮﺑـﺎﻧﯽ در دورۀ ﺑﻌـﺪ در (ﺑﺮاﻫﻤﻨﻪ ﻫﺎ) ﺻﻮرت ﻣﯽ ﮔﯿﺮد. از ﺳﻮي دﯾﮕﺮ در ﮔﺎﻫﺎنِ زردﺷﺖ ﺑﻪ ﻧﻈﺮ ﻣﯽ رﺳﺪ ﻗﺮﺑﺎﻧﯽ ﭼﻨﺪان ﻋﻤﻞ ﺧﻮﺷﺎﯾﻨﺪي ﻧﯿﺴﺖ، اﻣﺎ در دورۀ ﺑﻌﺪ (در ﯾﺴﻨﻪ) آﯾﯿﻦ ﻣﺤﻮري دﯾـﻦ زردﺷـﺘﯽ ﻣﺤـﺴﻮب ﻣﯽ ﺷﻮد. در ﻫﻨﺪ اﯾﻦ آﯾﯿﻦ ﺑﻪ ﺳﺒﺐ ﺑﺎﻃﻦ ﮔﺮاﯾﯽ دوره ﻫﺎي ﺑﻌﺪ اﻓﻮل ﮐﺮد و در اﯾﺮان ﻧﯿﺰ ﺑﺮ اﺛـﺮ ﻋﻮاﻣﻞ ﺧﺎرﺟﯽ (ﻇﻬﻮر اﺳﻼم) از روﻧﻖ اﻓﺘﺎد.

In the ancient times, sacrifice was the most important rite in India and Iran. In India, sacrifice gradually became a sophisticated rite, to such a degree that its performance required the attendance of several priests. There was a rigid doctrine that the cosmic order was in accordance with the rite of sacrifice. The detailed description of the ritual was collected in several books which are called Brahmanas. In fact, Brahmanas reflect the age of ritualism, in which the priests were the most powerfulmen in India. In ancient Iran, for the orthodox Zoroastrianism, sacrifice was a religious obligation and its obligatory character is traceable fromYasna. Comparing the Indian and Iranian traditions, reveals manysimilarities: Firstly, in both traditions, sacrifice grew out of a common Indo-Iranian root. Although there are some references to the ritual in Rgveda, its full development occurred in the later scriptures (in Brahmanas). On the other side, in the Gathas of Zoroaster, sacrifice is described as an undesirable act, but later (in Yasna) it became the central rite of Zoroastrianism. In later periods, the glorious rite of sacrifice declined in both lands, in India because of esotericism and in Iran due to the external factors (i.e. the advent of Islam).