VOHU MANAH: Perhaps no concept is as consistently emphasized in the Gathas as the "Good Mind" or "Vohu Manah". It is an Essence of Ahura Mazda (like Asha and others), which can also be acquired and refined within Man.

It comes to a person who chooses "Spenta Mainyu" - the Progressive Mentality (way of thinking) in life, by seeking to examine the "...best things... ponder (reflect & meditate) with a bright (clear and unbiased) mind (and) …select either of the two discernments (mentalities)…" (Song 3:2).

Vohu Manah may best be described as the enlightenment which comes to a person, who like Zarathushtra, perceives the Super Wise Being, as the fashioner of Nature in all its magnificence. It is a mind capable of logical and precise thinking, with clarity of thought that is free from preconceptions, and is thereby able to perceive the goodness of the Creator.

However, it is important to note that logic and rationality of thought are not the only requisites of Vohu Manah that Zarathushtra wants us to strive for. Vohu Manah is a mind that tempers rationality with benevolence. It is the mind that having perceived the utter innate goodness of God becomes benevolent; thinks for and of the good; and is committed to it.

This concept of Vohu Manah, as more than just good mind, is reinforced by linguistics as well. "Vohu" is a compound of "hu" meaning 'good' and "vo" an augmentative particle. Thus literally vohu means then "more than good". Moreover, a case could, and has been made for "vo" to be related to "van" meaning desiring of, loving etc. So even linguistically, Vohu Manah can be rendered as the mind, "which desires good"; which is benevolent. Since "good" in Mazdayasna is that which promotes the refreshing (improvement) of creation and the progress of the soul through, completeness (Haurvatat) and immortality (Ameretat) towards the "House of Song", and radiantly happy communion with God; we can conclude that Vohu Manah is also "the mind that desires communion with God."

As with the other Essences of Ahura Mazda, Vohu Manah indwells in human beings, and can be acquired by Man as he chooses to think, speak and act in accordance with it. It is a tool to get us to the final goal of this physical existence, and at the same time it is a part and very fiber of God's being. So it is one of the principal means for achieving the goal, and at the same time is part and parcel of that same goal, which is the Better Existence, "…where God dwells…"

In the Gathas, it is taught that God is worshipped by choosing to act in accordance to all the different Essences of His person. So when Man makes an informed choice of acting in accord with his Vohu Manah, he is indeed worshipping, venerating and praising God! God Himself, through His all-encompassing Goodness, transforms our minds into Vohu Manah, if we choose to seek Him through Spenta Mainyu. Once we have acquired it, we must constantly exercise our choices in accord with it. And as it grows in us, it helps us to discern Asha, and to conceive and promote Kshathra together with Asha and Aramaiti. It is thus an essential component in our journey on the path of Asha (Righteousness) to Haurvatat (Wholeness) and Ameretat (Immortality) and "Better Existence", which Zarathushtra has named the "House (or Dominion) of the Good Mind", where Ahura dwells.

The following are some of the ways Vohu Manah is used in the Gathas by Zarathushtra:

We should "…perform all…. actions based…on the wisdom of good mind…" (Song1: 1). We approach God "…through good mind…" (Song 1:2). We should be "…attuning…our…soul to good mind…" (Song 1:4).

When we are "…. realizing good mind to see righteousness…" (Song 1:5). We are "…asking God to come through good mind" (Song 1:6) "…asking righteousness for gifts of good mind…" (Song 1:7). God knows "…those whom…" are "… just and earnest in…good mind…" (Song1: 10).

ARAMAITI:
Aramaiti is another pivotal concept in the Gathas. It is also an essential Essence of God - perhaps one that is the most difficult to comprehend, because it has varied translations. It has been translated as Piety, Devotion, Right-mindedness, all based on one possible linguistical root. It has also been translated as Serenity, Stability, Tranquility and Equanimity based on another one.

I am not a linguist, but having studied both arguments, and having seen the way the word is used in the Gathas, I have come to believe that its meaning is closer to the second set of definitions above (Serenity/Stability/Tranquility/Equanimity) because:
(a) Aramaiti is used as "Spenta" Aramaiti: meaning Progressive and Creative Aramaiti.
(b) Aramaiti helps in the establishing of Vohu Kshathra - The Good Dominion: A Way of Life and/or Social Order.

In my opinion a good case can be made for Serenity/Equanimity/Stability, for it is stability that is absolutely necessary, to the progress of both the social and personal aspects of this Good Dominion/Social Order/ Way of Life. In addition, Aramaiti includes the idea of perseverance (in the Gathas it is referred to as "steadfast") in thinking, speaking and doing what is right. Thus it is the link between Good Mind and Kshathra. It is what gives strength and vitality to the Good Mind's understanding of Kshathra.

In the Gathas, Kshathra is sometimes referred to as "Vohu Kshathra" (Good Dominion) and at other times it is referred to as "Kshathra Vairya" (Dominion of Choice). While Vohu Manah gives the 'vohu' (or benevolent) aspect to Kshathra, it is Aramaiti, which gives it its 'vairya' or choice aspect. Here are some verses from the Gathas, which show the way Zarathushtra used the Essence of Aramaiti:

Aramaiti "…promotes the unconquerable dominion (Kshathra) (Song 1:3).
It grants wishes (Song 1:7). The reward and aramaiti follow the invocation of righteousness (Song 4:4). It belongs to God (Song 4:9). It grants courage (Song 6:12).

Forsaking Aramaiti is to avoid the righteous (Song 7:9). It is the product of righteousness, and promotes steadfast strength (Song 7:11). It grants the blessings of a rich life of good mind. (Song 8:1). It helps to understand the laws of Divine intelligence (Song 8:6). It prevails in the "Sun Bathed Dominion" (Song 8:16). Actions in accord with Aramaiti, promote righteousness (Song 9:6).

It polishes words and deeds of the best religion (9:10). It comes to those to whom the divine religion is taught. (9:11). It is good working (10:4). It is used to praise and exalt God (10:10. Promotes the world (11:12). Accompanies righteousness to where God dwells (11:16).

God grants Wholeness (Haurvatat: Completeness, Fulfillment) and Immortality (Ameretat) through Aramaiti (12:1). Good words are deeds performed by Aramaiti (12:2).
God grants it to progressive persons (12:3). Its growth with Righteousness converts many a seeker (12:6).

Good rulers rule with understanding and actions of Aramaiti (13:5). Together with Righteousness, it brings peaceful dwelling and settlement through Kshathra (Dominion, Way of Life, Social Order or Sovereignty) (13:11).

The wrongful never hold Aramaiti to be their own (14:2). It links religion to Good Mind, through devotion and invocation. (14:5). Reverence comes through it (14:10).

Deeds done for the Dominion are dedicated to Aramaiti (16:1 & 2).
Righteousness is through Good Mind and through deeds that stem from Aramaiti (Song 16:20). We are called to work with the most progressive and munificent Aramaiti.

Questions and/or opinions? You're welcome on the discussion pages!                      (continue)