In ‘Parsi Avaz’ publication which had grown and spread like a small tree since 1947, we had begun the Inner Exposition of Avan Yasht a subject not only worth pondering over but also giving great delight and ecstasy to the mind and spirit of a devout Parsi. In spite of grossly material times in which we live, it was possible to publish this work only by the grace of Almighty Lord Ahuramazda whose light spreads throughout the Universe from the immortal heavens of Hasti down to our lowly earth and in all seen and unseen matter of the Cosmos; by some divine artifice of immortals Ameshaspands and Yazats who are running the affairs of the whole Creation as per His Will; by the blessings of our Holy prophet Zarathushtra which descend on us from His Spiritual Powerhouse of Aviz-e-Vehdin; and by the unseen help coming from the Holy saints and Spiritual Masters residing in the secret recesses of Mt. Demavand who are keeping a continuous watch on our community.
The author of this exposition is none other than Dr. Framroz Chiniwalla who was a special disciple and pupil of Behramshaji; whose propitious destiny took him amongst the Saheb – Delaans where by the power of sacred nirangs he acquired this knowledge from them and revealed a small part of this vast esoteric knowledge of Ilm – Kshnoom and the meaning of the sacred texts of Jarthosti Din before us.
In spite of being in possession of this invaluable treasure, he (Dr. Framroz) was an epitome of humility. His heart was throbbing with devotion towards his Prophet and his religion and was eager to scatter a few gems before the members of the community. There was not the least desire in him of gaining publicity and personal fame from his work. He kept on writing pages after pages and volumes after volumes with only one thought in his mind namely “Who so ever has it in his fate will read this or else it does not matter if no one reads it. I am not bothered about it”.
His 11th death anniversary fell on 6th August 1973. It was our good fortune that we got the opportunity to begin Avan Yasht from many of his unpublished works in the issue of 5 – 8 - 1973 this auspicious day of his anniversary. We send our thoughts of gratitude to Saheb Delaans for making it possible for us to carry out this task.
Avan Yasht is a long Yasht of 30 Kardehs. Like in other Yashts it contains fascinating and interesting subjects arranged in proper order like other Yashts. It is a veritable treasure mine of mysteries and truths contained in our religion which is worth understanding and imbibing in one’s life.
It shows the role of Avan Yazad in creation, evolution and progress of the Universe towards the final goal. It contains subjects such as influence and role of Avan Yazat on birth, day to day life, and spiritual development of mankind.
Both these aspects are connected with each other and therefore it is arranged in proper order in a certain pattern spread over 30 kardehs. Certain Manthras appear again and again in all Kardehs. They are definitely meant for the devotee to get attuned with Avan Yazat through the Staots produced by reciting them, but besides this, repeated Manthras contain the essence and kernel of the esoteric knowledge. The main body of Avan Yasht prayer begins with the words “Mraot Ahurahe Mazdao”.
The sentence “Yajaesh Men Heem Spitam......”upto “Danghu Fraadnaam Ashaonim” repeats in every Kardeh of Avan Yasht. These are the same Manthras which pertains to the function of Ardivi with respect to the earth and mankind living on it. The names of 6 fraados ( electro magnetic energies ) also appear therein. At the end of each of 30 Kardaas “Ahe rai kharenanghach, taam yajai.....” followed by paragraphs “Haom yo gav...”and “Yenghhe hataam” are also repeated. In these Manthras there is a practical lesson on how man should evolve and progress towards immortal heavens with the help of Avan Yazat. The message contained in these Manthras is that ‘ Ardivisur is a great servant of Nature and man too should become one by devotion, truthfulness, recitation of Manthras and following the canons taught by religion. He has to become like a battery charging and giving out spiritual energy and fulfilling the aim contained in “Yenghhe hataam” prayer.
In the first four of thirty Kardehs is given the description of Avan Yazat herself and her functions.
There is a beautiful description given in the 5th Kardeh of how benedictions of Prophets is showered upon mankind through Avan Yazat and how man should put them to his use.
Then in 6th to 20th and 22nd Kardehs appear events describing how the great men invoked Avan by strict observance of certain rituals and ceremonies for 40 days. One line of worshippers therein are those who are on the White side of Nature while others are those who invoke the Dark side. The latter too tried to get certain powers by invoking Avan but their prayers were not answered. Those on the White side were Jamshed, Faredoon, Kersasp, Kaekaus, Tur, Vifronavaz, Jamasp, Ashavzad, Thrit, Vistarush, Goshtefrian, men of the families of Havov and Navder. Those on the Dark side were Zohak, Afrasiab, sons of ‘Vese’ and others. These men were all before the advent of the Prophet Zarathushtra. Dr. Framroz Chiniwalla shows us what rituals they performed, what was their purpose, what is their place in the annals of history, what is the secret contained in the Manthras describing their feats etc.
In the 21st Kardeh comes the dialogue and question answers containing great mysteries between Paigamber Saheb and Avan Yazat which on one hand describes the great function of Avan in Nature and on the other the exalted position of Zarathushtra and his function in the divine world. The same subject forms the contents of 23rd Kardaa.
Then comes the description of other great men from 24th to 27th Kardehs amongst whom are Zarathushtra, Kae Gustasp, Zarir all on the White side and Arjasp and Vandremaini of the Dark side.
Finally in Kardehs 28, 29 and 30 again is given the powers and functions of Avan Yazat.
In the beginning Dr. Saheb Faramroze Chiniwalla has explained the mysteries pertaining to Avan Yazat; which include the topics pertaining to the earth and composition of anaasars ( one of the four anaasars is Aab ). Thereafter he has opened the inner meanings contained in each Kardaa. He has given certain facts not known hitherto concerning the great men who invoked Avan.
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Introductory Note By Dr. Framroze Chiniwalla
We have to look into the mysteries contained in AvanYasht. Avan Yazat is known by the name Ardivi or Ardvisur. ‘Sur’ means she has weapons. What use are these weapons put to? To show for what purpose they are used, she is known as Anahita which means to clean the dirt. The words in Avesta for dirt, filth are ‘Ahiti, Akhti & Paviti . The word ‘hit’ appearing in Aahiti has got relation with horse. Meaning when the passions in the body are excited even slightly, they get out of control like a fleeting horse. The word ‘Paviti’ means foul smelling pollutants that spread through the air and ‘Akhti’ means those infections contracted by coming in contact. The word ‘ahiti’ is also used to denote the other two.
Therefore we are told that Ardivi herself, with her weapons ( Sur )can control passions ( filth ) and make pure i.e. free from dirt.
The word Avan is the plural form of ‘Aav’ = water in Pehelvi that is to say Ardivi’s Aav removes pollution with the help of water. That is why Avan is considered to be having jurisdiction over water. But the aim to be fulfilled by water connected to Avan is special. What that aim is, is shown in kshnooman ( glorifying formula ) of Avan Yazat.
In every Yasht and Nyaesh the kshnooman of that Yazat is given first. There are three ways shown of making contact with a Yazat. 1) By Mithra i.e. thought force. 2) Through Staot - vibrational energy, produced by reciting Manthra. 3) Through Ushtaan i.e. person’s vital life energy becoming attuned with the Ushtaan i.e. divine energy force of that Yazat.When we pray, contact by Manthra method is bound to take place. Thus special composition of Manthra is there in each yasht or nyaesh which when recited with proper devotion will produce staot vibrations enabling to make contact with that Yazat at least to the extent of 35 paise in a rupee. Both the votary and the Yazat are pleased by such contact. This joy and ecstacy is termed ‘Kshnoom’. Only condition is that the formula should be recited lawfully i.e. kushti padiav ritual should be performed first followed by reciting Sarosh Baaj, and Geh. It is necessary to purify the body by taking bath, sudreh kusti should be worn, head and feet should be covered, face washed with fresh water, and there should not be a menstruating woman in close vicinity. The prayer should be recited in such manner and tone that other’s attention is not drawn towards the person.
Thus in the very beginning by reciting kshnooman of that yazat, the person invites the divine being for help. At the same time, that yazat, his energies, his co workers are all remembered according to their status and position in Nature by appropriate Manthras. Thus the words in the kshnooman composition are related to that Yazat and his co workers, from which we get an idea of his functions in Nature.
Here in kshnooman of Avan Yasht, four divinities namely 1) Apaam vanghuinaam Mazdadaat naam 2) Areduiao Aapo Anahityao 3) Vispanaam Apaam Mazdadaat 4) Vispanaam Urvarnaam Mazdadaat. Here the words Apaam – Aapo – Urvar appear. The first two mean water and the third means plants and vegetation. Therefore Ardivi - water and Urvars are said to be pleased. The word Aap is used in three forms. First Aap is called “Apaam Vanghuinaam Mazdadaat naam”i.e. beneficial waters created according to Mazdadaat. Two qualities are shown in this sentence. One quality is that these waters are produced as per Mazdadaat and secondly, they are said to be beneficial. Mazdadaat means ‘Yazatic form of laws of Mazda’.It shows that Mazdadaat is one of the Ameshaspands. This word indicates the laws on which the Creation was manifested and the Yazatic energy of those laws by which Creation came into existence.
Vanghuinam shows the quality of Bahman. This shows that Aapo (waters) have relationship with Creation and the goodness of Bahman. The meaning we get from this is that all creations whether immortal or mortal has Aap as their constituent in one form or the other, and this Creation is marching towards achieving the goodness and innocence of Bahman.
In the immortal world of Hasti, Aap is in the form of glittering energy waves. In the evanescent non physical world of Nisti same Aap takes the form of subtle ethereal elemental electro magnetic energy. By the time it reaches our physical world this Aap is perceived by our senses as flowing waters of seas, rivers etc. In all its forms Aap is a functionary of the Creator whose task is to take the whole creation to the stage of final emancipation.
Thus mystical meaning of the sentence “Apaam Vanghuinaam Mazdadaatnaam” is that Aap is instrumental both in the creation of the Universe and its reaching the final stage of permanent redemption from all evil.
Another form of water is ‘Areduyao’ = Ardivi who is like a holy man who cleans spiritual filth. Ardivi possesses weapons ‘Sur’ by which she cleans (An) pollutions (Ahiti) of all types whether physical or spiritual. She becomes An-ahiti.
The ‘Sur’= weapons are built into the constitution of ‘Aap’. This shows that they are not ordinary waters as we know them to be; but these are unseen electrical energies present in water which gives it the power it displays. The names of the waters having different energies are ‘Gohare mufarad’ ‘Aab e rava e mufarad’ ‘Aab e avval e suksham’ ‘Aab e duvam’ and the different grades of electro magnetic energies in them.
The mysterious function of Aap in the above sentence “Apaam .......”is due to presence of these unseen energies in Aap. Water is present in the minutest atom of creations of all grades whether physical, non physical or in energy form, and is the agent by whom they achieve salvation.
The third kind is called “Vispanaam Apaam Mazdadaatnaam” meaning waters in either seen or unseen form present in the constitution of all types of creations at the time universe was created according to Mazdadaat. The particular quality exhibited by man or animal or a mineral or any shining object due to the presence of these waters in their constitution is compared to ‘urvar’ or plants and trees. The latter act as storehouses of Nature’s bounties. Vegetations accumulate solar energy – entire cosmos depends for its existence on Sun’s energy. The function of sun’s rays and light is shown in Meher Yasht. Sun’s energy is present to greater or lesser extent in plants and trees. Therefore Aap and Urvar both play a joint role not only in Creation but also in preservation of the Universe.
We can thus see that it is Ardivisur that supplies the energies to the above mentioned three kinds of Aap and Urvar who are the keepers of Nature’s bounties and are created preserved and guided by her to use these bounties for the welfare of Creation.
We can get this knowledge only from the esoteric science of Kshnoom. One will find in Avan Yasht various facts about Ardivi, her role in creation of Universe, her allegorical weapons present in different kinds of waters and in plant kingdom.
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