Zoroastrismo

Heaven and Hell (Swedenborg), trad. Dole 2000

«Their religion is commonly called Zoroastrianism in the West, after the Greek form Zoroaster for Avestan Zarathushtra (here: Zarathustra), but also Mazdaism after Ahura Mazd , their supreme god.» — Skjærvø da los dos nombres de fuera y dice de quién son: Zoroastrianism es el corriente en Occidente, por la forma griega Zoroaster, y Mazdaism va por el nombre del dios supremo; la capa de texto imprime *Ahura Mazd* sin el macrón.

«The chief source for the teachings of Zarathushtra (known to the West as Zoroaster) is the compilation of holy works called the Avesta, a name which probably means The Injunction (of Zarathushtra)'.» — Boyce nombra la fuente principal de las enseñanzas y marca que Zoroaster es la forma conocida en Occidente; la etimología va con su *probably* a cuestas.

«The Da n m zdayasni, the Mazdayasnian Da n or Tradition, literally, the Vision(-soul) of those who sacrifice to Ahura Mazd , is the cosmic Girdle (kusti), who is also among the battling gods» — el nombre desde dentro, glosado por Skjærvø donde el texto lo trae: la Daēnā mazdayasni, que él vierte como Tradición y lee literalmente como la Visión-alma de quienes sacrifican a Ahura Mazdā, y que es a la vez el Cinturón cósmico; el troceo imprime *Da n m zdayasni* y *Ahura Mazd* con los huecos de los diacríticos.

«The written D nkard is a section of what is manifest in the Mazdayasnian Tradition, which is adorned with the knowledge of all things.» — el Dēnkard III se define como sección de lo manifiesto en la Tradición mazdayasniana: no se presenta como obra de autor sino como extracto de un todo; el troceo imprime *D nkard*.

«I profess myself a Mazda-worshipper, a follower of Zarathushtra, opposing the Daevas, accepting the Ahurie doctrine; one who praises the Amesha Spentas, who worships the Amesha Spentas. To Ahura Mazda, the good, rich in treasures, I ascribe all things good,... to the Just One, splendid, glorious,... whose is the cow, whose is truth, whose is the light.» — el credo, Fravarane, versículo 1: la fórmula con que uno se declara de la casa, adorador de Mazda y seguidor de Zarathushtra, contra los Daevas y aceptando la doctrina ahúrica.

«The word is often translated as “religion,” but this only applies to certain uses of d n in the Pahlavi literature and there is no reason to think that the word may have had the modern meaning of religion in the Avesta and early Sasanian times. Here, it is left untranslated or rendered as Tradition, that is the (oral) Zoroastrian tradition [pp. 35–6].» — Skjærvø objeta que *daēnā* se traduzca por religión y da su razón y su límite, y declara que la deja sin traducir o la vierte como Tradición; el troceo imprime *d n*.

«Maidhyoimanha, his cousin, v. 19, was the first to accept the faith. Having then left his own people, Zarathushtra converted Kavi Vishtaspa, v. 16, cf. 5.2.5. Frashaoshtra andjamaspa Hvogva, vv. 17,18, were powerful lords at Vishtaspa's court, the latter his chief counsellor. The 'Good Religion', v. 17, became one of the standard names for Zoroastrianism. Verse 22 was later adapted to form the 'Yenhe hatam' prayer, see 3.3.4; (whosey (sg.) presumably refers to a particular divinity, honoured at a rite with which this Gatha was first connected, with 'those who were and are' a traditional phrase for all» — Boyce, situando a los personajes del Yasna 51, declara que Buena Religión llegó a ser uno de los nombres estándar del zoroastrismo; el troceo espacia y parte las palabras de este párrafo.

«In this sense, the dēn is the good religion (hu-dēn), the Mazdā-worshiping religion, Zoroastrianism, in its widest sense: not just the Avesta but its commentaries and translations, the Zand; not just Zoroastrian works proper, but all wisdom and truth.» — Agostini y Thrope dan la extensión mayor de *dēn* y la hacen coincidir con el rótulo de fuera: la buena religión, la religión de los adoradores de Mazdā, el zoroastrismo en su sentido más ancho, que abarca no solo la Avesta sino su Zand y no solo las obras zoroastrianas sino toda sabiduría y verdad.

«1 Thus it is revealed in the good dēn: “Ohrmazd was on high, in omniscience and goodness, for eternity in the light.” 2 That light is the throne and place of Ohrmazd; some call it “endless light.”» — el capítulo 1 del Bundahišn pone su primera afirmación en boca del buen *dēn* y no en la suya (1:1-2).

«It is thus revealed in the Good Religion that Ohrmazd was on high in omniscience and goodness. For boundless time He was ever in the light. That light is the space and place of Ohrmazd. Some call it Endless Light Ahriman was abased in slowness of knowledge and the lust to smite. The lust to smite was his sheath and darkness his place. Some call it Endless Darkness. And between them was emptiness.» — el Gran Bundahishn 1:1-5 en la traducción de Boyce, que vierte la misma fórmula de apertura con el nombre Buena Religión: Ohrmazd arriba en la luz, Ahriman abajo en la tiniebla y el vacío entre los dos.

«Hear with your ears the best things. Reflect with clear purpose, each man for himself, on the two choices for decision, being alert indeed to declare yourselves for Him before the great requital.» — Yasna 30, versículo 2: la invitación deja la decisión en cada hombre por sí mismo, entre las dos opciones, antes de la gran retribución.

«Truly there are two primal Spirits, twins renowned to be in conflict. In thought and word, in act they are two: the better and the bad. And those who act well have chosen rightly between these two, not so the evildoers.» — Yasna 30, versículo 3: dos Espíritus primordiales, gemelos en conflicto y distintos en pensamiento, palabra y acto, con la elección como lo que separa a quien obra bien.

«Of these two Spirits the Wicked One chose achieving the worst things. The Most Holy Spirit, who is clad in hardest stone, chose right, and (so do those) who shall satisfy Lord Mazda continually with rightful acts.» — Yasna 30, versículo 5: también los dos Espíritus eligieron, y el Santísimo va vestido de la piedra más dura.

«3Thus, those two Spirits in the beginning, renowned as the twin “sleeps” (= sleeping things), the twin thoughts and speeches— they are two actions: a good and a bad. Between those two, those who give good gifts have discriminated rightly, not those who give bad gifts.» — el mismo Yasna 30 en la versión de Skjærvø, que imprime la imagen de los gemelos dormidos y resuelve el par en acto: dos pensamientos, dos hablas y dos acciones, una buena y otra mala.

«4Whenever the two Spirits come together, one determines for the first time that there will be life for the good and lack of survival for the bad and also how their existence shall be at last. The Worst Existence will be that of the wicked, but for the sustainer of Order there will be Best Thought.» — el Yasna 30 fija en el encuentro de los dos Espíritus la determinación primera de la vida para los buenos y la falta de supervivencia para los malos.

«The Gāthās of the prophet Zoroaster describe a choice made at the dawn of existence by two spirits or mental powers, Aṇgra Mainiiu and Spəṇta Mainiiu (an epithet of Ahura Mazdā), the first for “deceit” (druj-) and the second for “rightness” (aṣ̌a‐). This choice mirrors human beings’ choice for good or evil in their own lives, the consequences of which are made manifest in reward or punishment after death.» — Agostini y Thrope leen en las Gāthās la elección primordial de los dos espíritus entre *druj-* y *aṣ̌a-* como espejo de la elección humana; el volumen sí imprime los diacríticos.

«At that point, all beings, including the gods, must declare for good or evil by choosing either Order or chaos [6:5], as must every Mazdayasnian by uttering the Frawar n [109],» — Skjærvø hace de la elección entre Orden y caos una obligación que alcanza también a los dioses, y señala que el mazdayasniano la cumple pronunciando el Frawarānē; el troceo imprime *Frawar n*.

«0 This is the knowledge of the Zand. First, on the primacy of Ohrmazd, and the onslaught of the Evil Spirit. Then on the nature of the world and the creatures, from the primal creation to the end, as is» — el capítulo 1 del Bundahišn anuncia su plan y su fuente: es el conocimiento del Zand, y va de la primacía de Ohrmazd y el asalto del Espíritu Maligno a la naturaleza del mundo y de las criaturas (1:0); el verbatim acaba en *as is* porque la frase sigue en la plana siguiente, como ya decía la ficha de la obra.

«“Time is more powerful than both creations, the creatures of Ohrmazd and those of the Evil Spirit. Time is the measure of all things. Time is the most covetous of those who covet. Time is the most questioning of those who question. (That is, it is possible to decide in time.) Our time was laid down limited; in time, what is built up6 falls down. No mortal man escapes it, not if he flies upward, nor if he digs down a deep well and sits in it, nor even if he goes down under the spring of the cold waters.» — el Bundahišn cita al *dēn* una sentencia sobre el tiempo, más poderoso que las dos creaciones y medida de todas las cosas, del que ningún mortal escapa (1:42).

«When the Evil Spirit saw that he and the demons were powerless over righteous men, he fell down stunned, and remained in a stupor for three thousand years.» — el capítulo 4 data en tres mil años el estupor del Espíritu Maligno, causado por su impotencia ante los hombres justos (4:1).

«On account of the omniscience of Ohrmazd, all things were within the knowledge of Ohrmazd, the limited and the limitless; for He knew the measure of what is within the two Spirits.» — Gran Bundahishn 1, versículo 10: la omnisciencia de Ohrmazd abarca lo limitado y lo ilimitado porque conoce la medida de lo que hay dentro de los dos Espíritus.

«I profess myself a Mazda-worshipper and follower of Zarathushtra, having pledged myself to and avowed the faith. I pledge myself to the well thought thought, I pledge myself to the well spoken word, I pledge myself to the well acted act.» — el credo, versículo 8: el compromiso triple con el pensamiento bien pensado, la palabra bien dicha y el acto bien obrado.

«Before the Creator Ohrmazd, before the Amahraspands, before the Good Religion of the Mazda-worshippers, before Mihr and Srosh and Rashn, before the invisible and visible yazads, before the religious judge and dastur, before the fravahr of Zardusht of immortal soul, before my own being and conscience and soul, and before the good people here assembled, I repent, am contrite and do penance.» — Patet i Khwad, versículo 3: la lista de testigos ante quienes se confiesa, de Ohrmazd a la propia consciencia y a la gente buena reunida; el texto se nombra a sí mismo Buena Religión de los adoradores de Mazda.

«Those endowed with intelligence can know firmly the truth of the Mazdayasnian Tradition by examination. But it is not principally by examination that it is seen in this world to be superior and to make things increase; rather, it is possible by purity of thought, speech, and action and by sacrificing to the gods while uttering well, in pure fashion, the divine word as it was spoken in the other world.» — el dicho que el Dēnkard atribuye a Husraw acota el examen racional: por él se conoce la verdad de la Tradición, pero su superioridad se ve por la pureza de pensamiento, palabra y acto y por el sacrificio bien proferido.

«Man's first (duty) on earth is to profess the religion and to practise and worship according to it; not to turn from it, but to have belief in the Good Religion of the Mazda-worshippers ever in mind; to distinguish profit from loss, sin from virtue, goodness from badness, light from darkness, Mazda-worship from dev-worship.» — Preceptos Escogidos, versículo 4: el primer deber es profesar la religión y practicarla, y con ella distinguir provecho de pérdida, pecado de virtud y adoración de Mazda de adoración de devs.

«And (it should be) said: Ί am without doubt concerning the Good Religion which the Mazda-worshippers have accepted. Not for love of body or soul, not for better life or longer life, not for threatened death, will I renounce the Good Religion of the Mazda-worshippers. I am without doubt concerning it. I do not praise other religions, nor honour them, nor believe in them.'» — Preceptos Escogidos, versículo 23: la fórmula de firmeza, que declara no renunciar ni por amor del cuerpo o del alma ni ante la muerte amenazada, y no alabar ni honrar otras religiones.

«Then the soul of the just man said to her, inquiring: "What girl are you, the most beautiful in form of all girls that I. have ever seen?" (25) Then his own Daena answered him: "Truly, youth of good thoughts, good words, good acts, good inner self (daena), I am your very own Daena."» — Hadhokht Nask 2, versículos 24 y 25: la Daena se nombra a sí misma como el propio yo interior del difunto; es el pasaje donde el término se ve en función.

«He who makes better or worse his thought, Ο Mazda, he by act and word (makes better or worse) his Inner Self; she follows his leanings, wishes and likings. At Thy will the end shall be different (for each).» — Yasna 48, versículo 4: el Yo Interior sigue las inclinaciones, los deseos y los gustos de cada uno, y por eso el fin será distinto para cada cual.

«Karapans and kavis by their powers yoked mankind with evil acts to destroy life. But their own soul and Inner Self tormented them when they reached the Chinvat Bridge - guests for ever in the House of the Lie!» — Yasna 46, versículo 11: karapans y kavis quedan atormentados por su propia alma y su propio Yo Interior al llegar al Puente de Chinvat.

«\Inner Self, Daena, v. 20, was the term used by the prophet for the figure which meets the soul at the Chinvat Bridge, in the old religion simply a beautiful girl, see 1.2.5,» — Boyce identifica la daena, el Yo Interior, con la figura que sale al encuentro del alma en el Puente, y dice que en la religión vieja era simplemente una muchacha hermosa; la capa de texto abre el término con barra invertida.

«9 The Peak of Dāitī is in the middle of the world, as tall as one thousand men, on which stands the Činwad Bridge where souls are judged.» — el capítulo 9 del Bundahišn sitúa en el Pico de Dāitī, en medio del mundo, el puente Činwad donde se juzga a las almas (9:9).

«“Three glories stand at the Činwad Bridge: Rašn who reckons the soul, and Aštād and Zāmyād who guide the soul to the scales.”» — el capítulo 26 pone tres glorias en el puente Činwad: Rašn que cuenta el alma, y Aštād y Zāmyād que la llevan a la balanza (26:124).

«The [Chinvat] Bridge is like a sword . . . , one of whose surfaces is broad, one narrow and sharp. With its broad side, it is so ample that it is twenty-seven poles wide; with its sharp side, it is so constructed that it is as narrow as a razor's edge.» — Dadestan i denig, cuestión 20, versículo 3: el Puente es como una espada, ancho de veintisiete pértigas por un lado y afilado como una navaja por el otro.

«In the Zoroastrian tradition, there are three stages in the soul’s journey to the next world. First, three days of torment and pain while the soul sits next to the body (30:4–9); then encounters with a series of apparitions (30:10–21); and, finally, passage across the Činwad Bridge (30:22–31).» — Agostini y Thrope reparten en tres etapas el viaje del alma: tres días junto al cuerpo, los encuentros con las apariciones y el paso del puente Činwad.

«Ahura Mazda created many and good creatures . . . (11) in order that they shall make the world wonderful,... in order that the dead shall rise up, that the Living One, the Indestructible, shall come, the world be made wonderful at his wish.» — Yasht 19, versículos 10 y 11: la creación tiene por fin declarado que el mundo se haga maravilloso, que los muertos se levanten y que venga el Viviente, el Indestructible.

«When Astvat-ereta comes out from Lake Kansaoya, messenger of Mazda Ahura, son of Vispa-taurvairi, brandishing the victorious weapon which . . . Kavi Vishtaspa bore to avenge Asha upon the enemy host, then he will there drive the Drug from the world of Asha.» — Yasht 19, versículos 92 y 93: Astvat-ereta sale del lago Kansaoya blandiendo el arma victoriosa que llevó Kavi Vishtaspa, y expulsa a la Drug del mundo de Asha.

«Zarathustra's revelation initiates the last three millennia and the count-down to the end of the world. His three sons, the Revitalizers (Avestan saoshyant, Pahlavi S sh ns), born from the semen preserved in Lake Kansaoya (Pahlavi Kiy ns ), will appear at intervals of a thousand years each to bring the world closer to the end:» — Skjærvø consigna el reloj escatológico que la revelación pone en marcha: tres milenios finales y tres hijos que aparecen a intervalos de mil años; el troceo imprime *S sh ns* y *Kiy ns* con los huecos de los diacríticos.

«the original meaning of frasha had been lost, I have used the terms Perfect and Perfectioning; Renovation is also commonly used.]» — Skjærvø declara entre corchetes por qué traduce *frasha* con Perfecto y Perfeccionamiento, y registra que Renovación también se usa; la frase empieza en la plana anterior y el troceo la parte en el cambio de plana.

«'Saoshyant' (Pähl. 'Soshyant'), v. 12, regularly translated as 'saviour means literally 'one who will bring benefit\ It is used, generally, for all actively good people and, particularly, for the World Saviour who is to come,» — Boyce acota el término saoshyant: literalmente es el que traerá beneficio, y vale a la vez para todo hombre activamente bueno y para el Salvador del mundo que ha de venir.

«He will begin the work of Frasho-kereti (Pähl. Frashegird), with resurrection of the dead, the Last Judgment, and final conquest of evil. 12000 History will end. The Kingdom (Khshathra) of Ahura Mazda will come on earth, and he will reign in bliss for ever.» — cierre del cuadro milenario de Boyce: el tercer Salvador inicia el Frasho-kereti con resurrección, Juicio Final y conquista del mal, y en el 12000 acaba la historia y el Reino de Ahura Mazda viene a la tierra para siempre.

«101After the Perfectioning, there will be no demons, no deceit, no lie-demons, for there will be no lying.» — el Dādestān enuncia la ausencia final por derivación y no por decreto: no habrá demonios ni engaño porque no habrá mentira.

«1As it says: “The Fortune of the good Mazdayasnian Tradition was held around the sky like the Girdle, that is the kusti, star-adorned, fashioned in the world of thought, with three folds, and four knots.”» — el texto hace del cinturón ritual una figura cósmica: la Fortuna de la buena Tradición mazdayasniana rodea el cielo como el *kusti*, adornada de estrellas, con tres vueltas y cuatro nudos.

«“The glory of the good Mazdaean dēn was kept in place surrounding the sky like a girdle”—that is, like the kustīg, adorned with stars and made by the spirits with three folds and four knots.» — el capítulo 6J del Bundahišn trae la misma imagen con el nombre pahlavi de la prenda, el *kustīg* de tres vueltas y cuatro nudos (6J:1).

«And so, the entire knowledge comes from “wells” in the Mazdayasnian Tradition for this reason, which We have come to know: if all is in doubt and something is to be examined outside of the Mazdayasnian Tradition, the whole world will come to this place to seek it anew and examine it.» — el Dēnkard figura la Tradición como pozos de los que sale todo el conocimiento, y sostiene que ante la duda el mundo entero vendrá a este lugar a buscar y examinar de nuevo.

«Fire gives command to all for whom he cooks the evening and the morning meal. From all he solicits a good offering, and a wished-for offering, and a devotional offering.» — Atash Nyayesh, versículo 13: el fuego manda sobre aquellos para quienes cocina y a todos les pide ofrenda buena, deseada y devota.

«May a herd of cattle attend you, a multitude of men! May an active mind attend you, and an active spirit! May you live joyfully all the nights which you live! This is the blessing of Fire on one who brings him fuel, dry, sought out to burn brightly.» — Atash Nyayesh, versículo 16: la bendición del fuego a quien le trae leña seca, escogida para arder con brillo.

«If (then), Ο Spitama Zarathushtra, one duly brings (to the ninth fire) fuel of sandalwood or gum benzoin or aloe or pomegranate, or of any other sweet-smelling plants, (80) from whichever and to whichever side the wind shall carry the fragrance of the fire, from that side and to that side Fire, son of Ahura Mazda, will turn, slaying thousands of invisible demons born of darkness, wicked, slaying twice as many sorcerers and witches.'» — Vendidad 8, versículos 79 y 80: el Fuego, hijo de Ahura Mazda, se vuelve hacia donde el viento lleva la fragancia de la leña olorosa y mata demonios, hechiceros y brujas.

«In fire as the sublime symbol of my faith, I glory, Ο glorious Lord.... When I bow before the fire, I worship not the fire but thee alone, Ahura Mazda. Fire is but a sacred symbol that stands for thee and reminds me of thee.» — un devocionario parsi moderno, dentro de la misma antología, precisa qué se adora al inclinarse: no el fuego, sino aquel de quien el fuego es símbolo sagrado.

«Gathic Avestan takes its name from the chief texts to survive in this dialect, i.e. the seventeen Gathas composed by the prophet himself. Although only this part of the Avesta is directly attributable to him, traditionally the whole Avesta is held to be inspired by his teachings; and many Younger Avestan texts are presented as if directly revealed to him by God.» — Boyce distingue lo directamente atribuible al profeta, los diecisiete Gathas, de lo que la tradición tiene por inspirado por él, y señala que muchos textos avésticos jóvenes se presentan como revelados a él por Dios.

«Among these Pahlavi books is the Bundahishn (Bd.), 'Creation', which deals not only with creation and its purposes, but also with the nature of the divine beings, and with eschatology. It exists in two recensions, known as the Iranian or Greater (because longer) Bundahishn, and the Indian Bundahishn. It has the subtitle Zand-Agahih, 'Knowledge from the Zand'.» — Boyce describe el Bundahishn por su materia, sus dos recensiones —la iraní o Mayor y la india— y su subtítulo Zand-Agahih, conocimiento del Zand.

«durfarnbay, son of Farrokh-z d, leader of the Mazdayasnians, reassembled with renewed strength those scattered copies in the anthology (d w n) of the court. By inspecting and comparing them with the Avesta and Zand of the Good Tradition and the words of the Teachers of Old, he then returned it, as it were, to a glimmer of what had once been a blaze.» — el Dēnkard cuenta su segunda reconstrucción a manos de Ādurfarnbay y mide lo recuperado con una imagen de pérdida: un destello de lo que había sido una llamarada; el troceo imprime *durfarnbay* y *Farrokh-z d* con los huecos.

«2 Since the coming of the Arabs to Iran, and their promulgation of an evil dēn and evil will, they have turned away from the good dēn of the Kayanids and from respect for the upholders of the dēn, and from the god-given2 secrets3 of the deep and wonderful4 Gāthās, and the proper logic of things, right thinking, proper action, and meaningful discourses have passed from the memory and knowledge of the common people.» — el proemio del Bundahišn fecha su agravio en la llegada de los árabes a Irán y sostiene que desde entonces se han perdido de la memoria común los secretos de las Gāthās y el pensamiento recto (Prologue, 2).

«1 With good fortune and with a happy omen I would wish to write— secondly1 with the good star and under the supervision of that friend of god, all-wise, sower of righteousness, friend of good deeds, who knows god, seer of the spiritual world, beloved of the best, the authority of the good Mazdaean dēn, Spandyād Māh-Windād Rōstam Šahryār of immortal soul—the writing of primal creation [bundahišn].» — el proemio declara bajo qué autoridad se escribe, la de Spandyād Māh-Windād Rōstam Šahryār, nombrado autoridad del buen *dēn* mazdeo (Prologue, 1).

«16I furthered the Mazdayasnian Tradition and the good priests in the land and honored them. But the heretics (ahlom g) and (sexual?) deviants (gumarz g) among the clergy who did not live correctly by the Mazdayasnian Tradition and the services to the gods, those I punished and reprimanded until I had made them better.» — la inscripción de Kerdīr dice en primera persona lo que un sumo sacerdote hizo con los suyos: distinguió dentro del propio clero a los herejes y desviados que no vivían conforme a la Tradición y dice haberlos castigado hasta mejorarlos; los paréntesis con interrogación son de Skjærvø.

«The people of the Good Religion stayed there for nineteen years . . . . The aged Dastur said . . . : 'From here too we must depart for another place ...'. They set sail swiftly for Gujarat. When the vessel had made some way across the sea, a fearful storm approached.» — Qissa-i Sanjan: diecinueve años en Div antes de la travesía a Gujarat y la tormenta en el mar.

«Zoroastrianism, one of the oldest world religions, originated in the second millennium BCE among Iranian tribes in Central Asia.» — Skjærvø abre su introducción fechando el origen en el segundo milenio antes de la era entre tribus iranias de Asia Central, y la cuenta entre las religiones más antiguas del mundo.

«It is therefore likely that the oldest part of the Avesta, the Old Avesta (including the G th s), had reached its final form by about 1000 BCE and the Young Avesta before the Achaemenid period, perhaps during the Median period (ca. 700–550 BCE).» — Skjærvø propone la datación del Avesta en forma de probabilidad y no de hecho, con el *likely* y el *perhaps* dentro de la misma frase; el troceo imprime *G th s*.

«Towards the end of the second millennium B.C. the Iranian tribes moved south off the steppes, and gradually conquered and settled the land now called, after them, Iran. Eastern Iranians evidently carried Zoroastrianism with them, and eventually the western Iranians, i.e. the Medes and Persians, also adopted the faith.» — Boyce traza la bajada de las tribus iranias desde la estepa y sostiene que los iranios orientales llevaron consigo el zoroastrismo y que medos y persas lo adoptaron después.

«the Bundahišn’s version of the Zoroastrian religion reflects to some extent the intellectual currents prevalent at the time of its composition in the ninth century ce. This includes some elements of Greek thinking and science as well as ideas that became popular in the Islamic period.» — Shaked señala que la versión de la religión que da el Bundahišn refleja las corrientes intelectuales de su tiempo de composición, el siglo IX, con elementos griegos y con ideas del periodo islámico.

«This is the only considerable Zoroastrian heresy, evolved probably by Persian magi in the late fifth century B.C. It was a monism, based on a new exegesis of Y. 30 = 2.2.2.3, whereby Ahura Mazda and Angra Mainyu were seen as twin sons of Time, Zur van (a minor divinity of late Younger Avestan texts).» — Boyce data el zurvanismo hacia fines del siglo V antes de Cristo entre los magos persas, lo llama la única herejía zoroastriana considerable y lo define como monismo apoyado en una exégesis nueva del Yasna 30 que hace de Ahura Mazda y Angra Mainyu hijos gemelos del Tiempo; es la única candidata a rama que el corpus sostiene hoy, y va dicha desde fuera.