In this series we have all seen that this Cosmos was built from very beginning to dissolve Daev, Druj, Primeval Ego, Ignorance, Arrogance of Ruvan. Let us take some few technical terms which require to be clearly understood by us.
Diffrence between Bagha Ahunavar and Yathā Ahu Vairyo:-
Bagha Ahunavar, which posseses consciousness, light, power etc is the infinitesimal part of Ahunavar, Bagha=Part, the original will of Ahu in the beginning of all beginnings, while Yathā Ahu Vairyo is the holy spell formulated in Avesta by Asho Zarathustra and though composition of this Yathā Ahu Vairyo isa based on the very vibrations embodied in Bagha Ahunavar, still the word Celestial of the lord God Ahu is said to be 81 times more powerful than Yathā Ahu Vairyo.
“Ahumat” and “Ahuviyat”, The perfect and Imperfect Knowledge Divine:-
We shall proceed with Anghu- Paorva,the pre-Cosmo-genesis world technically known as Anamathvao Alam, the inconceivable World.
It is stated that in the Bagha Ahunavar there were two kinds of Lights - one superior and the other inferior, the former possessing perfect divine knowledge and the latter imperfect. The superior possessed "Ahumat" (literally of the thought of AHU), i.e., possessing perfect divine knowledge, and hence displaying full humility and devotion to AHU, the Light of lights. The inferior lights possessed arrogance, i.e., they were lacking in humility and devotion to AHU. In other words, they possessed divine ignorance.
This arrogance arising out of divine ignorance is technically called Taro-maiti or "Drvao" in Avesta (from Dru- to run, or turn away from) the Light of AHU, and hence Drvao signifies the quality or tendency to run away from that Light of AHU). Thus, these inferior or imperfect Lights possessed in different degrees the tendencies of disobedience to and rebelliousness against AHU. In other words, these Lights, which possessed Drvao, were not attracted to, but were repulsed from AHU. Hence this quality of Drvao is called "Ahuviyat" or "Huvi'" (lit." AHU plus vi plus yat meaning to run speedily away from AHU) IN THIS AHUVIYAT LIES THE SOURCE OF ALL "EVIL".
Varied Ratios of Ahuviyat or Dravao, Evil
The proportion of Ahuviyat (Evil), i.e., the ratio between Evil and Good, was not uniform in all the Lights, but was varied. These variations have been graded in nine groups. Thus, some possessed 8 parts of evil and 1 of good, others 7 of evil and 2 of good and so on - the proportion of good increasing in inverse ratio to that of evil decreasing and vice versa.
Rule of Asha due to Predominance of Obedient Lights
Moreover, the Lights possessing Ahumat and those possessing Ahuviyat, that is, those displaying allegiance to AHU and those showing rebelliousness against AHU respectively were also not in equal proportions. In Bagha Ahunavar there was a preponderance of the former possessing Ahumat over the rebellious ones possessing Ahuviyat or Huvi, and hence the latter (rebellious ones) remained dormant, i.e., did not raise their heads in rebellion. Consequently, the state of unity or oneness of Asha (literally holiness) prevailed in Bagha Ahunavar.
Paorva Fravashi the Light Ineffable and Indivisible whole that sets Ahunavar Plan into Motion
We have seen already that prior to the creation of the Universe in that past of all dead past, Bagha Ahunavar and Paourva Fravashi simultaneously manifested themselves, and the
feasibility of the creation of the Universe was established with the stage of the first Hoshbam, the dawn of the Universe. As stated already the office of putting AHU'S Will into effect for the creation of the Universe was assigned to Paourva Fravashi. This Paourva Fravashi who represents Divine Wisdom, is the highest and joint potentiality with Bagha Ahunavar, and the supermost Power and Light Ineffable. Paourva (or Paurva) literally means first or anterior, i.e., first in-existence, primemost, and hence it means the Fravashi which existed first or anterior to the creation of the Universe. Fravashi literally means one that puts forth or carries into action the Will (of AHU); (technically derived from Av. Fra. forth or forward, and Vas plus i from Vas, to wish or will) though philologically the term Fravashi is derived from fra=forth, forward and Vax = to make progress, to grow and I suffix.In rank, Paourva Fravashi stands only next to AHU, who is Wahed-e-Hakiki, the Absolute One without a second" i.e., One in oneness, while Paourva Fravashi is in, oneness, being the very outward manifestation of AHU Himself, and is One Integral whole, i.e. undivided and indivisible, and having no fractions.
Armaiti, the Special quality of Paourva Fravashi
It is stated in the beginning that Khao Afrazyamna possessed the triad of (1) Yaon (2) Rashnu, and (3) Armaiti. Of these three, Armaiti is the one exceptional and sublimest quality of Paourva Fravashi, which represents the latter's absolute devotion and obedience to AHU'S Will, (literally Av. Ar plus maiti, perfect humility or wisdom), drawing her (Paourva Fravashi's) authority from Bagha Ahunavar above mentioned and functioning as His co-operator.
Paourva Fravashi as Ahu’s Ratu in Yatha Ahu Vairyo Prayer
It is not known in philology that the two terms 'AHU' and 'Ratu' occurring in the first two lines of the Yatha Ahu Vairyo prayer have special significances. In the various passages in
Avesta these two terms (Ahu wild Ratu) are used with different grades of meanings_ but in the Yatha Ahu Vairyo prayer - according to Khshnoom teachings - AHU (literally "it IS") stands for 'AHU the Absolute One in oneness' alienated from Khao Afrazyamna by means of Niru as stated already and Ratu for Paourva Fravashi.
In his rendering of Yatha Ahu Vairyo, the learned Ervad Kanga translates the word AHU as king, i.e., the political ruler and Ratu as 'Dastooran Dastoor', i.e., High Priest Superior, in his
book entitled "Khordeh Avesta with Translation". Such meanings of AHU and Ratu are secondary, i.e., of much lower degree,
which may be applicable in other contexts, but are extremely degrading when applied to AHU and Ratu occurring in the first two lines of Yatha Ahu Vairyo prayer.
Distinction between Paorva Fravashi and Ashaunam Fravashi
Paourva Fravashi (singular) the executrix of the Ahunavar Plan is located in the heart of the Creator Ahura Mazda. It is referred to in the various passages in Farvardin Yasht as
Ashaunam Fravashi and though literally the latter does mean Bountiful Fravashis (plural), yet Ashaunam-Fravashi is a compound technical term and must not be rendered tymologically. Ashaunam Fravashi is in the plural because it signifies the combined Fravashis of the seven Ameshaspends and of the perfected souls of the numerous Yazadic Intelligences (Ahuraongho) who are attuned with Paourva Fravashi. It must, however, be reiterated that Paourva Fravashi is one single ineffable and indivisible perfect light representing divine Wisdom.
"Staota Yasna", The Ceremony of Vibrationary Colours Performed by Paourva Fravashi For the Creation of the Universe
We have seen above that there were two types of lights one with imperfect divine knowledge in varied degrees, and the other with perfect, also in varied degrees. They were all lying dormant, that is, in an undeveloped or seedling state in the Bagha Ahunavar and moreover they were all in a state of jumbled mass. Now Paourva Fravashi develops these two types of seedlings and reduces them into two distinct groups. For accomplishing this she twice transmits on Bagha Ahunavar her rays of 'Staota', vibrationary colours, emanating from Atashe-Shaedan, the fire energy of super-glory within her, and thus attunes herself with him (Bagha Ahunavar). This transmission is accompanied with pondering in both the cases with diverse thought-forces, so as to instigate the innate propensities of the respective group concerned as shown further on. This grand divine ceremony performed by Paourva Fravashi in the Anamanthvao Alam, the unthinkable precosmo-genesis world, is called "Staota Yasna", the ceremony of Staota, vibrationary colours. Of the above two groups the
Imperfect lights being in minority were activated first, and then the perfect. In worldly parlance Bagha Ahunavar with His undeveloped seedlings of Light acts as the allegorical male fowl, and Paourva Fravashi by Her attuning, i.e., uniting with Him acts as the allegorical female fowl. This union of Fravashi with Bagha Ahunavar brought forth the "Egg" as the result, which is Staota Yasna. So it is technically stated that Bagha Ahunavar as the 'father' supplied "Chithra" or "Tokhma", seeds, and Paourva Fravashi as 'mother' supplied the "Pithwa", the Divine Nourishment. As the result of this union or attunement with each other, "Staota Yasna"was developed as a sprout. Though this Staota Yasna engendered Duality, still being in the Anamanthvao Alam, the Duality is in the latent state, that is to say Oneness still rules in the Staota Yasna. In this Staota Yasna lies the pattern of the entire Universe that came into being later on.
Bagha Ahunavar – Father- Chithra Tokhma – Seed
(+) Plus Paorva Fravashi- Mother- Pithwa- Divine Nourishment
(=) Is equal to = Egg of Stoat Yasna ( In it lies pattern of the entire Universe)
So we see that from the above "Egg" the imperfect or opposing Lights called "Urvans" are activated first and the obedient or concordant lights called "Baodangh" are activated next. From the imperfection of Urvans comes Satan, called in Avesta Angra Mainyu, the spirit of destruction, and from the perfection of the Baodangh comes Spenta Mainyu, the angel of prosperity, more commonly known as 'Dadvao Ahura Mazda', (Yt. 13,83) the Creator of the Universe, the two referred to in Gatha (Ysn. 30,3) as the "Twins". 'Staota Yasna' Ceremony for Foundation 'of Universe Unknown in Philology The two Avestan terms 'Chithra' and 'Staota Yasna' dealt with above occur together in a small sentence of only six words in Visparad; 23" 1 as : "Vahishta chithra yazamaide ya Staota Yesnya", which means: "We attune ourselves with the sublimest seed (Vahishta Chithra) which (is) Staota Yasna (the divine ceremony of vibrationary colours performed by the Paourva Fravashi in the pre-cosmo-ge!nesis world for causing the manifestation of the Universe)". But the knowledge of the pre-cosmo-genesis world and its description to which the above two terms (Chithra and Staota Yasna) relate, being unknown in philology, Dr. Mills could not understand them in their technical significances, and hence translated the above little sentence in S.B.E. Vol. XXXI as: "We sacrifice to those (prayers) which are evident as the best", in which the lofty technical significances of the two terms concerned with the pre-cosmo-genesis world are entirely lost, because the learned scholar knew Staota Yasna only as the name of the prayers of the same name composed by the holy Prophet on this earth.
Reference:- Manual of Khshnoom by Phiroze Tavadia Page 104 to 109
Divisions and Classes of Souls:-
All souls with Dravao, wickedness in varied degrees are exiled from 8th heaven of Zodiac (Anagra Raochao) to the planetary world. As per the law of Mazdadat that is deified law of Infoldment of Spirit to Matter and law of decimalization 0.9 of the soul is reformed and succeed in entering the heaven and is called as Dukhul Ruvan. The remaining 0.1 part being inferior cannot enter heaven but remain outside and is called as Subut Ruvan. This Subut Soul when it does not succeed in entering the heaven is still further divided as per law of Mazdadat. Its 0.9 part (that is 0.09 of the whole unit soul rotates and revolves in transition region known as Nisti e Awwal
The Various divisions of a whole Unit soul above mentioned may be shown as under:-
For detailed reading of Division of souls refer Manual of Khshnoom by Phiroze Tavadia Page 190-191
We will try to correlate between the Hindu Yugas and Zarvaneh Daregho Khadateh in next Part 9
Firdosh K Sukhia
