Yasna 20: "Framraot Ha".
(To be prayed during Muktad days)
By
Pervin J. Mistry
General
Introduction:
Yasna
20, known as Framraot-no Ha, is a commentary on the Ashem Vohu Prayer. Ashem
Vohu and Ahunavar are the 2 most sacred and potent manthra uttered by Ahura
Mazda at the dawn of creation. The holy Avesta teaches that the universe was
manifest according to His Primordial Thought, embodying His Divine
Consciousness (Vohu Mano). It was the first and foremost utterance of Ahunavar
that brought the universe into being. Together with the Ahunavar, the
fundamental declaration of Ashem Vohu (Ashoi) as manifested through Vohu Mano,
sustains and guides the Universe towards Spiritual Perfection.
Ashem
Vohu teaches that righteousness (purity) is the best virtue; spiritual
fulfillment through righteousness comes to one who lives and imparts this
virtue to others; and, righteousness is best for the sake of righteousness
alone, without expectations of reward. In other words, Ashem Vohu teaches devotion,
humility, self-sacrifice and purity of body, mind and soul.
Yasna 20: "Framraot
Ha":
Yasna
ha 20, also known as "Framraot Ha", includes and
elaborates the principles of 1) Asha, 2) Vohu Mano and 3) Ushta
or Spiritual Ecstasy. It is commonly referred to as "Framraot Ha"
because it is dedicated to the righteous Fravashis. It is propitious to pray
this ha every day but it is prayed especially during the last 5 days of
Asfandarmad mah, from Astad to Mino Aneran roj, which begin the first 5 days of
"muktad", or "panj-e keh"; also called
"Fravardegan" days in honor of the Fravashis.
"Framraot"
is a compound word derived from "fra" meaning "to go
forth", "to fulfil"; and "mraot" means
"teaching" or "dictate". "Fra" refers to the
Divine Fravashis, who, as Protectors and Dispensers of Ahura Mazda's Will
fulfill His Divine Dictate to bring about "Frasho-Kereti".
"Fra" is specifically identified with one of the Cosmic Energies of
Ahura Mazda, referred to as "Adar Fra". Embodying the Divine Essence
of Ahura Mazda, the Fravashis are holy and pure, and subsequently immortal.
They are so by reason of their spiritual composition, reflecting the Invisible
Fire (Asha Vahishta) of Ahura Mazda, manifesting His Spiritual Consciousness
(Vohu Mano). It follows that the Fravashis, Vohu Mano and Asha Vahishta are
inseparably linked. Any Parsi-Irani-Zarathushti, who helps to advance the
Divine Aim of "Frasho-Kereti" (Renovation) through
"purity", is a practitioner of 'Framraot". As illustrated, "Framraot
Ha" (Ashem Vohu) is an exposition of how Frasho-Kereti is achieved through
Asha, Vohu Mano and Ushta.
Fravashi,
Fravardegan and Frasho-Kereti:
The
trio of Fravashi, Fravardegan and Frasho-Kereti is interconnected. To redeem
itself at Frasho-Kereti, the Divine Essence or Spirit initiates a nine-fold
graded descent to material or physical embodiment. The highest, which is the
purest and righteous, is called "Fravashi". It brings forth, from
itself, material manifestation and, as preconceived by Ahura Mazda, helps Asha
Vahishta, Vohu Mano and the other Ameshaspands to transmute physical creation
to its original state of Divine Energy or Spirit. The two: spirit and matter,
are interconnected and coeval because the spiritual and material manifestations
are inseparable from each other till the Divinely Appointed Event of
Frasho-Kereti is achieved.
Frasho-Kereti"
in Pahlavi is "Frashogard", meaning "Renovation".
"Gard" or "gherd" means a "fortress",
"enclosure" or "container". It stands to reason that the
Fravashis mould, bring forth the "container" of the spirit, in
stages, to fulfil the Divine Aim of Frasho-Kereti. Being wholly spiritual, and
in order to remain so, the Fravashi itself does not descend to material regions
of space to transmute itself to matter. Rather, it sends forth a ray, a portion
of itself to the next descending plane of manifestation. This ray, called
"baod", divides in similar manner upon further descent and
"urvan" is brought forth. In an identical process, the 9 components
of the human constitution are formed, the last being the "tanu" or
the physical body. The Fravashi prevails as the overseer of all the components.
Hence, the Fravashis, in a genuine sense, preside over Creation from spirit to
matter, and back from matter to spirit, to Frasho-Kereti!
To
aid Spenta Armaity (Asfandarmad Ameshaspand) in her mission to bring about
Frasho-Kereti, the Fravashis actively participate by spreading added benevolent
influences on Earth specifically during the 18 days of Fravardegan.
Being Immortal, they partake of Ahura Mazda's Omnipresence. They spread their
spiritual influences in 3 stages.
i)
During the last 5 days of the 12 th month, Asfandarmad mah
(Ashtad roj to Aneran roj), known as "panj-e keh", the Fravashis aid
Spenta Armaity by infusing the Earth with resurgence of heat and vitality,
thereby preserving the cosmic harmony between light and darkness. Through
"Hamaspath-Maedaem" Gahambar, celebrated during the last five days,
"panj-e keh", this essential harmony is sustained.
ii)
For the next 5 days, known as "panj-e meh", or the Gatha days,
the Fravashis continue to aid Spenta Armaity by reviving Nature with added
spiritual vitality through the 5 Yazatic Channels called the Gathas. The 5
Gathas are not simply sacred "songs"; they are also Spiritual Beings
or Yazads as mentioned in Yasna ha 55. They are referred to as
"Ratukhshthrabyo", "Lords of Truth possessing the Divine
Authority of Ahura Mazda", "Spentabyo", "Beings in charge
of Spiritual Progress", "Ashaonibyo", or "Beings who
emanate Ahura Mazda's Law and Order". They are also called
"Ahuraonghaho", Lords under Ahura Mazda's Command ( ha 30.9,
31.4). The Gathas, as Spiritual Beings, are in charge of spiritual progress
ultimately realizing the Divine Aim of Frasho-Kereti. During the Gatha days,
the Fravashis, together with these 5 Spiritual Beings, circulate additional
Cosmic Light and Staot that are Ahura Mazda's Life Force or Divine Energy. They
infuse in the physical world, through the chanting of the Gathic manthra,
obedience to His Will (Ahunavad), "ushta" or spiritual ecstasy
through self-sacrifice (Ushtavad), devotion and self-dedication to spiritual
perfection (Spentomad), spiritual courage and divine authority (VohuKshathra),
and realization of the Divine Union or fulfillment of His Will
(Vahishta-Ishti). Through the Gathas, with the added collaboration of
Fravashis, Nature receives a spiritual revival to begin the New Year.
iii)
Next, the Fravashis give impetus to Rapithwin to re emerge giving
strength and vitality to vegetation to blossom and sustain life. Resurgence of
Life signifies the Resurrection of Spirit. Rapithwin is officially manifest on
Ardibehesht roj, Fravardin mah. The vital heat of Rapthwin, which annually goes
underground for 5 months under Spenta Armaity's protection, is resurrected by
the Fravashis during the Fravardegan days. For the first 7 days of the 1st
month that is dedicated to the Fravashis (Fravardin mah), they aid the 7
Ameshaspands in fulfilling the goal of Frasho-Kereti. The direct intervention
of Fravashis is given way on the dawn of the 18th day to other
"hamkars" (Special Assistants) of Ahura Mazda to guide Nature on its
path to Renovation. (Please note that Fravardegan is actually a period of 18
days, not 5 or 10!)
It
is said that in our own small way we can help the Fravashis to bring about
cosmic harmony and vitality by praying "Farmraot Ha" during
these important Fravardegan days. By so doing, we participate in helping the
Fravashis to promote "ushta" and add our mite towards fulfilling the
aim of Frasho-Kereti.
Asha,
as expounded in Yasna 20:
"Framraot Ha"
specifies that the manthra contained in Ashem Vohu increases the power of Asha
Vahishta; and further states that "Bagha Ashahe Vahishtahe", or Asha
Vahishta (Ardibehesht), is the manthra of Ashem Vohu or Righteousness. Asha or
Divine Righteousness indicates Purity (freedom from evil or "druj"
which is seen as well as unseen), Truth, Harmony, Divine Justice and
unconditional Obedience to His Will. These attributes make Asha the Immutable
Law of Ahura Mazda. Without the Immutable Law of "Asha", Divine Order
or Justice cannot be maintained; subsequently, the aim of Ashem Vohu, to
achieve Purity cannot be fulfilled.
Asha
Vahishta presides over the Creation of Fire. As Divine Energy, Asha pervades
every atom of the Universe, transcending the space-time continuum. Since
"matter" is essentially integrated with energy, and cannot, in
itself, be destroyed, Asha alchemizes matter to spirit or energy through the
Immutable Law of "ashoi" or Righteousness. Ashem Vohu and Asha
Vahishta are like the two sides of a coin; Ashem Vohu is total purity and Asha
Vahishta is the purifier of all things. Therefore, according to Yasna 20,
Asha (Vahishta) and Ashoi (Ashem Vohu) are inseparably intermixed.
Vohu
Mano, as explained in Yasna 20:
Framraot Ha
proves the bogey of "freedom of choice" illogical and unsound. While
explaining Vohu Mano, it expressly declares that "good" is not
necessarily what we think of as "good" or "righteous". Our
thinking is the outcome of a mind guided by the dual principles of good as well
as evil. Vohu Mano, the Divine Consciousness of Ahura Mazda is not what we,
as humans, have achieved as yet, it is what we are ultimately required to
achieve through Asha! Vohu Mano, as an Ameshaspand, is united with, is One
with, Ahura Mazda! If we possessed Vohu Mano, the Divine Consciousness of Ahura
Mazda, we would be in direct communion with Ahura Mazda and we will become
Omniscient, Omnipotent and Omnipresent! We would become Yazads! Vohu Mano,
commonly translated as the "good mind", an adjective, is not
indicative of Vohu Mano, the Ameshaspand, or Divine Consciousness of Ahura
Mazda. Rather, the reference to "good mind" is indicative of an
adjective used to indicate a mind deliberately disciplined to reflect ethical
values. Very often, the proper noun: Vohu Mano and the adjective: "vohu
mano", the "good mind" are confused.
The
very purpose of Creation, of Life, is to burn or alchemize through Asha, the
dross created by "angre mainyu" in the human mind. That evil
"seeds" exist in human mind is proven through the exposition of
Ardibehesht Yasht and also by the utterance of "Kem-na Mazda" and
"Hormazd Khodai" prayers wherein the devotee asks for protection
against evil tendencies and wishes to renounce evil thoughts. "Avaso-khshathremcha"
means "personal whims". These words appearing in Yasna 20
("Framraot Ha"), commenting on the third line of Ashem Vohu,
in context to a "righteous" person, held to be so by other persons,
indicates that righteousness does not reflect the thoughts, words and deeds
that are based on personal whims of any "righteous"
person! (Khordeh Avesta-ba-Maeni, Kangaji, p. 137.) Rather,
righteousness is defined by one whose mind reflects the Dwelling of Vohu Mano,
suggesting Prophets and Sages alone, the spiritually perfected ones, who have
communed with the Divine and whose mind reflect Divine Consciousness. We,
ordinary humans, are not spiritually advanced to commune with the Divine
because our spiritual senses are not developed yet; therefore, we may not
always be wise in our judgement to decide what is truly righteous. Our
"good mind" reflects the decision of the moment alone. If mind were
truly and unfailingly righteous, always, it would not be imprisoned in flesh,
learning the lessons of life! Yasna 20, therefore, cautions us not to act
according to personal whims. "Rights" involve responsibilities! Our
human mind is trapped within the dual mentalities of good and evil, between
Spenta-Mainyu and Angre-Mainyu. We are not yet spiritually perfected and whilst
struggling between the dual mentalities are prone to err in our thoughts, words
and deeds.
Further, the fact that
our fallible mind is not yet the dwelling place of Vohu Mano (Ahura Mazda's
Divine Consciousness), is illustrated by the words "pairi jasai"
(yasna 28.2), and "pairi jassat" (yasna 43.7). "Pairi"
means surrounding, encircling; "jasai" and "jassat" mean
uniting with, entering, or reaching, with reference to Vohu Mano. These words
unequivocally prove that Vohu Mano (Righteousness) is outside the bounds of
fallible mind; we invite Him to enter our mind, so we may, ultimately, reach
Ahura Mazda. "As Divine indeed, O Mazda, have I recognized Thee, O Ahura,
when Vohu Mano entered within me, when through YOUR teaching I first grew
wise" (yasna 43.11).
To sum up, Yasna 20
establishes that Vohu Mano is Divine Consciousness; it is Spiritual Wisdom. It
has naught to do with whims or petty judgements in day-to-day mundane
decisions. There is a difference between Vohu Mano, the Holy Ameshaspand, and
the "good mind" of a mere mortal. We are required to heed our
conscience and act righteously in every thought, word, and action committed in
order to progress spiritually. However, the mind which is trapped within the
two coeval dualities is not capable of always choosing what is spiritually
correct. Yasna 20 cautions us to take heed that we do not act according to our
own whims and fancies; do not become "deformers" of our religion
through unwise desires but obey and follow what is Divinely Revealed!
Ushta,
as described in Yasna 20:
"Ushta"
is synonymous with Divine Ecstasy, or Spirituality. "Ushta", commonly
translated as "happiness", does not, in any way, refer to material
prosperity. "Ushta" is derived from "oos" meaning "to burn".
This "burning" has naught to do with suffering of any kind (which is
the opposite of being happy). It signifies a mystic process of spiritual
yearning, of selfless dedication, to transform the body of flesh into
"tanpasin" or body of "glow"; a body "burning" or
"shining" as radiant as the Spirit, as shiny as the heavenly
luminaries. It reflects the yearning of the soul to transform, to renovate the
body of flesh to spirit or energy, in order to merge with its parent, the
Fravashi. This is the everlasting "ushta" when Divine Union of the physical
with the spiritual is achieved.
True,
everlasting "ushta" is attained only by following the prescribed Path
of Asha (Ahura Mazda's Immutable Law), and implicitly obeying Vohu Mano (Ahura
Mazda's Divine Consciousness). Ashem Vohu teaches that righteousness enters the
mind of those who serve Ahura Mazda through selfless dedication to His
Fundamental Law of Ashoi. "Righteousness is best for him who acts for the
sake of righteousness, to make others tread the Path". True
"Ushta" is attained when Vohu Mano (Pure, Divine Consciousness)
enters the mind and through Asha Vahishta (Divine Energy), the spiritual state
is regained after matter is transformed to spirit or energy. Then,
Frasho-Kereti is attained and unity with the Divine is ultimately reached. Yasna
20 indicates that in a mystic sense, it is the separation from Ahura Mazda that
prevents real "ushta"; conversely, merging with Him gives immortal
bliss or spiritual ecstasy attainable through Asha, Ashoi and Vohu Mano.
Conclusion:
One
can never "study" spirituality through books; neither can esotericism
be explained through words. Manthra, besides resonance, embody esoteric
teachings. There are levels upon levels of mystic meanings interwoven in each
manthra. The effect created by the utterance of manthra is spiritual. It has
the ability to open the inner door of our soul to link with the spiritual
world. By reciting the manthra of "Framraot Ha", we not only
benefit our soul through manthra-recitation; we consciously reaffirm
righteousness, pledging to uphold the tenets of Asha and Vohu Mano to transmute
ignorance of spiritual laws to wise compliance to righteousness. By uttering
the manthra of "Framraot Ha", we assert righteousness since
words are vocalization of thought. By thinking righteous thoughts, we utter
righteous words; and the utterance of a word is the performance of an ensuing
deed. Benevolent actions reflect good thoughts and words that precede the
honorable deed. It follows that through prayers, through the recitation of
manthra, we help the Fravashis to spread "ushta" or spiritual health
and happiness in this erring, suffering, world. To attain to spiritual
perfection and immortality, Ashem Vohu is the best manthra. To practice the
teachings as elaborated in Ashem Vohu means "Framraot", indicating
the devotee has heard and put into practice the teachings, thereby attaining
some measure of righteousness, "Ashem Vohu Vahishtem Asti".
Note:
"Framraot
Ha" may be prayed every day. Due to time constraints as a result of
our life-style, if unable to recite daily, the Avesta recommends that it should
be prayed at least during the "panj-e keh" days (the last 5 days of
Asfandarmad mah). These last 5 days of Asfandarmad mah are most relevant for
reciting the "Framraot Ha" because although the year begins
with mah Fravardin, it ends with Asfandarmad or Spenta Armaity. This is so
because Creation began with the Fravashis and will eventually end, or merge
with Ahura Mazda, at Frasho-Kereti, when the Earth, under the domain of Spenta
Armaity, will regain its original spiritual state. Till the last soul attains
to spiritual perfection, Spenta Armaity will sustain this Earth; therefore,
Asfandarmad is the last mah. This message of self-sacrifice and devotion to
Ahura's Will to bring about Frasho-Kereti, is the highest righteousness! Spenta
Armaity or Asfandarmad puts into practice "Framraot" or fulfillment
of Ahura Mazda's Dictate!
Whatever
is expressed here is through the teachings of Ilm-e Kshnoom. These teachings
appear in the Frashogard Memorial Volume, Volume 30, published by the Parsi
Vegetarian & Temperance Society. Dr. Faramroze Chiniwalla has written the
translation as well the explanation of the Fravardin Yasht. I have referred to
Dr. Chiniwalla's exposition of the Fravardin Yasht as well as Framraot-no Ha
and have also referred to Kangaji's explanation of Framraot-no Ha from Avesta
Ba Maeni.
By Pervin
Mistry.