Vispa Humata is a short prayer to be recited after completing the Khorshed and Meher Niayesh(s) and is to be recited in the Havan geh or the Biji Havan geh after the month of Avan.

Since the Avesta words used in this short prayer appear to be quite simple most philologists translate it using regular grammar. Lets look at a typical translation :

All good thoughts, all good words, all good deeds I do willingly. All evil thoughts, all evil words, all evil deeds I do unwillingly. All good thoughts, all good words, all good deeds will reach Paradise. All evil thoughts, all evil words, all evil deeds will reach Hell. And all good thoughts, all good words, all good deeds are the badge of the Ashavans for Paradise.

Is this the only meaning that the prayer wants to convey? There is more to it than meets the eye. The Yazatas are assigned specific functions in nature which they carry out diligently and accurately. The term HUMATA applies to the work carried out by the Yazatas in Hasti, the permanent spiritual world of the 7 Asmans. The term HUKHTA relates to the work carried out by the Yazatas in Nisti the temporary Evanascent world composed of 7 Dakhyus or ethereal planes and HVARASHTA is assigned to the work that they carry out on the physical world Geti. Wheras Dushmata, Duzukhta, Duzvarashta refers to evil thoughts, evil words and evil deeds committed by ordinary humans. These characteristics are the opposite of Baod or Baodhang which refers to Yazatic wisdom, consciousness of the highest order which is totally absent in humans. This is present only in Yazatas and in lesser proportions in Ashavans.

By following the examples of these Yazatic energies and by leading a righteous religious life of Ashoi, one can reach Vahishtem Ahum. By practicing bad thoughts, words, deeds one gets caught up in  Achistem Ahum an existence of pain and sorrow which paves the way for Tanasak (life-birth cycle / reincarnation) . The Yazatas are themselves living throbbing energies of Gospandi (good, sacrificing) entities. We should strive to assimilate these virtues into our daily lives. By doing this man helps Khurshed (Sun) and Meher (Eternal light) to carry out their respective duties in nature. When a strict disciplined life of Meher Patet is followed alongwith all the other tarikats man progresses towards Havrashta, then Hukhta and finally to Humata.

Humata, Hukhta, Havrashta is not the same as Manshni, Gavshni, Kunashni as most Parsis would believe. Manashni, Gavshni, Kunashni of the Yazatas are denoted as Humata, Hukhta, Havrashta as stated above. Man has to work hard to reach that ultimate goal. This can be done by maintaining a pure and benevolent mind, speak the truth and nothing but the truth, follow all Druj parhej tarikats, thereby suppressing the Khaki (earthly) charkas of the 16 total chakras in the human body. This will enable the 10th Chakra of consciousness to be free from the 11th Chakra of emotions and desires which were otherwise amalgamated. When this happens the problem of likes and dislikes get nullified and man improves relationship with everyone around him based on his heightened consciousness. This is denoted as Parganitan  in Pahlavi. When the consciousness chakra is thus freed it takes on the shape of a Tricon. Such a person walks on the path of benevolence, loving everyone and hating no one. This state of heightened consciousness is termed as Vahishta Anghuhi = benevolent nature.

The characteristic energy of Havrasht takes over such a person and he radiates lustre. As he progresses on the path of Tarikat his 10th Chakra becomes all the more powerful thus giving rise to the Hukhta energy within him. Whatever he speaks bears fruit. When he furthur progresses on the path of Tarikat, he makes way for Bahman Ahmeshaspand and Asha to reside in his 10th Chakra. This gives rise to the Humata energy within him which enables him to observe the functioning of nature’s machinery with his naked eye. Which is why it is essential to try to achieve Baodo Varashta = The energy associated with the consciousness of the Yazatas. Hacha denotes appreciation / submission to the work carried out by the Yazatas. The Asho Nars are well versed with this technique which is why they strictly adhere to the tarikats of Ashoi.

Courtesy : Behram Dhabhar

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