Aim of this Blog
There is something very wrong with the world that we are made to see around us. Human Society is not happy, there is
protest, discontentment, poverty, inequality, greed, corruption, Ego, Fanatics’, Agnostics’, natural calamities occurring with frightening regularity and above all Global terrorism which just does not want to call it a day.In short there is chaos everywhere. One word that can describe all this is “Qayamat”. In Jamasphi” and at many places in our Zoroastrian scriptures like“Chithrem Buyaat” prayers, it is mentioned that time is near for Shah Behram Varjawand our Saviour to come in this Qayamat and revive us and our Deen. The Saviours from other religions will also appear and will work together with a common goal for grooming mankind and his spiritual revival.
The Western Astrology call this as Aquarian age and phenomenon that we see today are occuring with lightening quickness. For we never knew that Communist USSR will disintegrate one day and fragment into many small nations, that Germany will one day be united, the revolution in Egypt, Syria, the fall of dictators, and China a sleeping giant awakening to technological boom are all an indicator that we are very much in this Aquarian age. The transition from the Age of Pisces to Aquarian Age is already taking its toll till we roll into Age of peace and calm. We are looking forward to being Optimistic and not being fatally Pessimists. Please see the link provided:- http://en.wikipedia.org/wiki/Age_of_Aquarius
More than 100 years before in past when faith was at its lowest Nadir in our community without caring for deep religious significance when there was idle talks about futility of our time tested customs like Dokhmenashini, Rituals, Sudreh Kusti being only a symbol, Avesta Manthra prayers being considered as waste of time, faulty myopic thinking that offerings of sandalwood to Atash Padshah being waste of sound monetary resources which could have been better utilized for betterment of our community, lack of faith was the reason behind these ignorance’s. Ignorance coupled with arrogance was, and still is the main reason stymieing our spiritual progress.
The Zoroastrian hidden Masters in Demavand who are very much concerned about our community’s spiritual progress saw the need of sending a forerunner before the advent of Shah Behram Varjawand Saheb, and they chose Behramshah Nawroji Shroff whom his followers lovingly call him as Ustad Saheb. He brought amongst us Zoroastrian Mysticism called as Zarathosti Ilme-Khshnoom.
The word Khshnoom can be found even in our scriptures, so it is not something alien that is thrust on us. It is the revival of the lost knowledge called as Ilme-Khshnoom that our forefathers had with them that kept the flame of faith burning in their hearts, that Ustad saheb brought for us. The literature is penned down by his chosen and authorized disciples late Dr. Saheb Faramroze Sohrabji Chiniwala, and Late Jehangirji S. Chinwala.
Late Ervad Phiroze Shapurji Masani had for so many years maintained his publication “Frashogard” all under guidance of Ustad Saheb. Today we see that day by day our faith is again going downhill. The need of Saviour can only be felt when all seems to be lost towards Traditional cause. It is to rekindle that hope and faith and iron out unwarranted fear of our religion dying a premature death that this Blog will be looking forward to. The aim for starting this Blog is to translate the majority of Khshnoom literature that is in Gujarati writings of Late Chiniwala brothers and Late Phiroze Masani for the benefit of those genuinely interested in Zoroastrian Mysticism .
When there is too much of chaos nature allows it only up to a certain threshold limit, once it crosses the limits it puts a
full stop to it, for nature has its own ways of bringing Order out of Chaos.
So in mean time what are we Zarathosti Bastekustian supposed to do that will hasten the advent of Shah Behram Varjawand Saheb ? Are we supposed to look skywards and wait for him eternally ? His advent will much depend upon us also.
In nature there is a law of “Supply and Demand”. If the demand is there, supply is guaranteed. In Bible it is said that "Ask and it shall be given to you, seek and you will find it, knock and the doors will open to you." ….. Mathew 7:7 Niv. Unfortunately the much needed knock never seems to happen and everybody is busy enjoying their fun filled moments and warns us to keep off limits of their rights and Freedom. But they seem to forget that behind every right that one asks for, there is a responsibility which is conveniently forgotten.
"RTI" also known as "Right to information"is blatantly misused in today's world of so called Freedom . Some want Freedom to enjoy whatever is appealing to them, but is considered as Taboo in Society. Not before all these false ideology will be swept away by fury of nature and realization of folly will dawn naturally aftermath,nevertheless too late by then, but the road will be paved for introducing Shah Behram Varjawand to the world.
In middle of face-off between two warring sides and Chaos, we will come to know the time of Varjawand Saheb's arrival automatically. As a Mother knows intuitively the time of delivery of the baby, we will feel the desperate pangs of labour like a Mother feels before her delivery.
Right now only a few are longing for his arrival but just as "A lone sparrow does not herald a spring" similarly one requires a collective thought force to set everything in motion. For that I had started a short exercise every 7.30 a.m. in morning but unfortunately we don’t seem to realize its importance. Till we are all vibrating with one frequency, other word is called as Hum Mithra, Varjawand Saheb’s advent will be a distant dream only. The exercise is as under to be followed by a Mithra every 7 a.m. or around that time frame. No need to be very rigid about time. The Mithra is as under:-
What is Hum Mithra:-
Man proposes and God disposes. Hence we requires Dadar Ahura Mazda’s blessings all the time for success and that is known as “Daham Afriti”. Without it we cannot move forward even an inch. But for his Daham Afriti to be assessable to us we require to think with one vibration in Hamoi, only then can we succeed in our purpose. Dadar Ahura Mazda is not happy when there is infighting so how can we receive his Daham Afreeti. This one thought force having selfless single pure vibration is known as Hum Mithra. The Law of cause and effect governs this universe so whatever incidents we see bad or good its cause has to be there. Every action has its reaction. The bad precedent that we are facing now after a crematorium is announced in Worli where innocent public are falling prey to it. Those encouraging Aramgah and such ashmogi are themselves the victims of their own deeds so we have to pity them instead of contempt for them and a calming thought has to be passed by us at a particular time collectively. If love is the language of angels then why should we be harsh to even our so called enemies. For in life there are no enemies, and everything is Karmic. The Bhali Dua is as under:-
Bhali Dua at 0730 am every morning:-
2 Yatha , 1 Ashem Vohu.
Those ignorant brothers and sisters opposing our age old customs of Dokhmenashini and believe in universality of our religion by inviting all to our holy places and Iranshah need our pity and not contempt for they are bitten by the demon of ignorance and arrogance. O Paak Dadar Ahura Mazda shower your choicest blessings upon them that they regain their lost faith and begin realizing that the true nature of religion is humility.
"Let no harm come upon the Traditional Zoroastrian flag and its values which are so dear to us. Let the reformists agenda and their nefarious plans never succeed. Let no harm befall upon Pavmahal of India that is - our Iranshah of Udwada and all Atash Behram, Atash Adran and Dadgah of India. Let not one day pass without Atash Parasti and our reverence towards Holy consecrated Fire(Pavmahal),Dokhmas, Sudreh Kusti, Mathravani which acts as a weapon to thwart evil. Enable us to protect our racial traits of Parsi Panu through Boonak Pasbani. Enable us to maintain our true “Zarathosti Khandani” by not intermarrying and continue with our Aryan Lineage intact. May the advent of Shah Behram Varjawand come soon, and before him may his forerunners arrive at the earliest and grant us spiritual strength to withstand evil around us. Let my Kusti Padiav and my Tarikats be helpful to nature to fight for the cause of righteousness against the evil negative forces of Drujis, and may it protect us all Zarathustis and entire humanity who live by their religion and its tenets. "Phiroj baad Khureh avizeh Vehdin e Mazdiyasnan" - Let the Khoreh of Mazdiyasni Zarathosti deen protect its faithful followers"
1 Yatha, 2 Ashem Vohu
Firdosh K Sukhia
Thursday, May 5, 2016
The prayer of Afringan has its purpose. The Murad of Afringan:- Afringan prayers helps the Ruvan in such a manner that Ruvan with its gathered Rai through several births cycles is capable of understanding nature as much as his Rai is developed. Afringan prayers aides and helps the ruvan in that direction and sharpens his Kherad. Thus by conducting Afringan prayers Dadar Ahura Mazda and yazats showers upon us the much needed blessings so very essential to understand our role to be played in nature and our march to Frashokereti as a step in direction to perfection……….. Ref:- Parsee Avaz dated 26.12.1971 Page 4
Ref:- Parsee Avaz 11.04.1971 Page 4:-
Murad of Baaj and its purpose:-
Baaj, Ejashney, Vendidad are Pavmahal Kriya. But Baaj is Hushmordi and Paavmahal Kriya as well or it is the in-between link that joins both. By Baaj prayers the Vasna or undesired negative attraction the Ruvan has developed towards this Earthly attraction is broken or dissolved.
Farokhshi Kriya its purpose and Murad:-
When the Ruvan seperates from his Physical body at the time of death manifests itself slowly on upper part of “Kangdez” near Chinvat and resurrects itself forming similar Physical form as he had during his life time on earth but his form is of very subtle nature having divine wisdom and being enlightened true to nature and his own self. This resurrection of soul at Kangdez is known as “Vizvao Tanu” in Avesta, and in Pazend it is known as “Iristekhiz” or “Ristakhiz”stage of the Ruvan. It is due to this stage of Iristikhiz that Ruvan arrives at Chinvat and meets it Kerdar which elemental form erected out of his deeds on Earth, and by seeing his Kerdar he now realizes his past mistakes and thus develops “Kherad”. Hushmordi prayers of Farokhsi aids in building of Kherad at the time of Ristakhiz.
The Murad of Satoom Kriya and its purpose:-
The “Ajab” or the burden the Ruvan has to bear after his corporal death has to be lifted. Satoom Kriya helps him in relieving Ajab on soul.
Satoom No Kardo: Pages 725 to 727 Parsee Vegetarian and Temperance Society - PVTS Khordeh Avesta
This satoom prayers is taken from Yajashne Ha 26 and certain part taken from Fravardin yasht itself and is from ancient times this prayers of Sattom is a kriya by itself known as Gujrela Ruvan matey Satoom or Astam.
It is not to be prayed like Ruvan ni patet from start to finish. But like Afringan, Baaj and farokhshi Kriyas, Satoom too is an Aipi ni Kriya meaning it is better if you perform at home( satoom) where the deceased resided or in surrounding of his/her Aipi at home. In past when everybody were having faith on important Tarikat of segregation during menses their homes were pinnacle castles of Ashoi and hence such Aipi Kriyas were done in home only but now in absence of observation of such important tarikat such Aipi Kriyas are done in Agiary. With every Kriya performed its Keherp and its Farsehta is manifested if done properly soul is benefitted and its beneficial effects befalls on the Kerdar or elemental formed by deeds of soul when he was alive on earth.
The items necessary for conducting this Kriya is as follow:-Satoom prayers to be done away from Juddins sight and earshot in a pure place selected at home by spreading Setranji and placing Atash Afarganyu over it and side by it a metal elevated tripod stand known as “Anni” and a Khumcha over Anni is placed where home cooked food like Rotli Milk and water kalasyo and simple food and a bit of Fruit Mava is put in a clean washed Khumcha. Caution:- No Non – Veg food should be put in the Khumcha. In olden days at the foot of “Anni” a plate with a small morsel of food is kept reserved for the house pet or the dog known as Kutra no Buk. Wear padan. After satoom kriya is over do Loban and then give morsel from plate to the dog for eating it. The cooked food in satoom should be consumed by family members and holy water in kalasyo poured in plants . If no plants then that holy water can be spilled in Umbar of house. This satoom kriya can be prayed in any Geh and on Rojgar of the deceased at home or on Fravardin Roj. Because it is Kriya for dead. Note:- 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. Jasme Avengeh Mazda can be prayed from start Jamse avengeh Mozda, Jasme avengeh Mozda, Jasme avengeh Mozda, ameh utashtey Hurodeh……till ………vanantyaoscha Upartato. (The inbetween line of Ramno Khastraeh…………….till……… yat te asti spento-Maenyoem should not be prayed and omitted.) The last line ……..Thvashe Khadatey, Jarvaney akarney, Zarvaney Darego Khadateh Ashem Vohu 1 has to be prayed in the end.
Patet Ravan Ni: Pages 632 to 642 PVTS Khordeh Avesta
What is necessary for us to know is when a Ruvan ni Patet can be done and when it should be avoided, and the benefits of such prayers.
1) Before last moment of a person dying the Mithra of Patet has to be recited and continuos Ashem Vohu has to be recited in ears of the person.
2) From the moment the person expires till Charam Bamdad when the Ruvan reaches Aval- Manzal in those 3 days one should never do Patet for the Ruvan
3) After Charum on daily basis every day the Farman dictates that Ruvan Ni Patet has to be done for as many years as you can.
4) Every year during Bar vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all.
Now we go further in details of Ruvan Ni patet:-
1) As per our Mazdayasni Zarathosti Deen just before a Ruvan is about to die during his last breaths are in progress known as “Dam- hafa”, then a Divo batti of Ghee Koprel has to be done immediately and Atash in a small receptacle afarganyu has to be done, and family Panthaki has to be immediately notified for the services of a Mobed known to the family does a sarosh ni kusti, or normal Kusti followed by sarosh Baaj the powerful prayers of Ashem Vohu has to be recited continuously in ears of the person about to die during process of his breathing till the last moment. This can be done immediately by family members themselves before the Mobed arrives. This is very essential as the dying person gets much needed relief and is comforted. At that time the dying person sees before him the cinematographic visuals of his immediate present incarnation and one previous past life incarnation that is last two life incarnations where he has committed all sins of Commission or Omission. This praying of Ashem Vohus till his last breath is purpose or Murad achieved by this process, which should be the solemn duty of every bastekustian towards the ruvan. That this Ruvan receives salvation and release from his past sins is the Mithra to be done by reciting Ashem Vohu’s till the last breath of the Ruvan.
In olden times the Mithra that were done during the process of dying person that Mithra is conspicuous by its absence presently. Knowing well that the present days Generation will be unable to do the required
Mithra at the time of last breadth of a dying person, our Last rainidar Adarbad Marespand complied the present day Ruvan ni Patet with the original Mithras entwined in present Patet prayers we have with us which
is in Pazend Prayers. Hence the extensive list of sins present in Patet prayers that the Ruvan may have done in all of his past reincarnations and the dua for his release in patet prayers. This tradition of doing
Mithra at the time of death which is followed now by reciting Patet is now what we know as tradition of “Akhyanu Bharvu”. In this custom before any sad incident of a family member passing away when his/her
end is near then a family Mobed is intimated before hand and whole wheat is paced and Patet is recited by the mobed in the house. Even this Custom of “Akhyanu Bharvu” with Ashem Vohu prayers is long
2) But the moment a person dies, the ruvan goes through visuals of only his present immediate life that he has passed from it all at once. This visuals of his deeds in his immediate last life incarnation he keeps on seeing it again and again till third day Ushehen Geh. That is from the moment a person dies till last 80 minutes left of Ushehen Geh on the third day or Roj the Ruvan is in Neem-Hosh or semi-conscious state. ( For example Ruvan expires on Behram Roj at 0630 pm in evening so his third day will be 1)Behram Roj, 2)Ram Roj and finally 3) Govad Roj Ushehen Geh). That is the time period when (last 80 minutes of Ushen Geh) his Patli Ratnu Uthamnu is conducted on the 3rd Day Ushehen Geh( on Govad Roj as per example). On “Charum ni Hoshbam” which is the dawn of the fourth day or “Havan ni Hoshbam” that is 36 minutes before Sunrise of Daepdin Roj the ruvan will set on his journey to thresholds of Chinvat Pool and it is at the time that is 36 minutes before sunrise on Daepdin Roj (as per the example), Daham Yazad nu Afargan is conducted. The Ruvan which has been all throughout his physical world existence has been in deep slumber known as “Bund Darosh” or shackles of imprisonment in physical body is now slightly awake but in very drowsy state, in semi wakeful state and is known as “Neem- Hosh”. In this Neem-Hosh state Ruvan through Blue coloured subtle thread like connection gets attracted towards his past deeds circling round his dead physical body. One should note that the Ruvan in its fully alert and wakeful state is capable of seeing all his past incarnations but because it is in semi wakeful state or Neem-Hosh sees only last two incarnations visual scenes one after another like a slide show.
Reference:- Sharuatna Char Divaso ane tyar Pachi karvama avti Kryao – By Ustad Saheb Behramshah Shroff and Dr saheb Faramroze Chiniwala Page No 6.
Note:- Whatever may be the time of death recorded for the Ruvan the Keherp of the ruvan destined to die on that day begins to ooze out from Thumb of his foot from Bamdad or Hoshbam at Sunrise time. If he is a male then Keherp begins to Ooze out of his right Toe thumb and if Female Keherp starts oozing out very slowly at Sunrise time from her left Toe thumb of the foot. So for all practical purpose the Rojgar day as in our example is sunrise of Behram Roj even though time of his death is at 0630 pm in the evening on Behram Roj. So full Behram Roj is counted as his first day, 2nd day is Ram Roj and 3rd Day is Govad Roj and his Ratnu Uthamnu is conducted on Govad Roj Ushehen Geh and Daham nu Afringan conducted on Daepdin Roj Havan Geh in Havan ni Hoshbam that is 36 minutes before Sunrise.
At that delicate time that is moment of actual death when he breathes his last till last 80 minutes of Ushen Geh on his third day after death is the critical time period when Ruvan is in confused state of “Neem- Hosh” or very much in drowsy state, and not in wakeful alert state. Thus Patet prayers should not be done at all during that period as it will be wasted and of no use to the Ruvan due to its semi-conscious state of Neem-Hosh. Today Patet has been mandatorily prayed during this stage even though technically speaking it should not be done at all in this time frame. However it does not make any difference whether you pray Patet or not at that above mentioned time frame, for the Ruvan is not benefitted nor affected if patet prayers at that time. Best is to avoid Patet prayers at that time.
3) But the moment Amal of Pad- Ruz has started that is period starting from Havan ni Meher on dawn of the Fourth day or Charum that is 36 minutes before Sun rises when daham Yazad nu Afringan is conducted the Ruvan has become very alert and in full Hosh. That is time of Hoshbam when Ruvan sees all his previous incarnations and those scenes revolve in circle around him. When Ruvan is in full Hosh also known as “Hoshedar”, it is from time onwards after Charum that Ruvan Ni Patet can be prayed as many years as is possible. Because the Mithra of Patet becomes very useful for the Ruvan in his onwards journey and performs penitence and Ruvan ni Patet helps him a lot.
4) Except every year during Bar- vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all. Because it is at that time of the year that Ruvan stops his own personal penitence only to help Mother Nature “Pro-Bono Publico” for the welfare of entire humanity and as a team aiding and in their work of dissolving “Kshafan” or dark elementals accumulated in the whole year and surrounding the earth. These Ruvan assist and help the selfless holy Fravashis known as “Ashaunam Fravashyo” and “Ashaunam Fravashyo ni Tufel ma” ( Tufel= under their guidance or in their “Panah-Poshi”) who are very hopeful for Kriyas from us and thus descend on this earth. But they descend not anywhere on this earth but in “Aivi-Thrishwa” which is encircled in holy Karsh away from the polluted world and mankind. These Ruvan themselves though may not have attained complete salvation and are destined for re birth but they help Ashaunam Fravashis during Bar Vakat Farvardegan 10 days= “Dus Pairi Khshafan” and by kriyas done by its relatives hope for their release from shackles of re births. But those Ruvan who with help of their own Tarikats performed during their earthly physical stay on this earth find it very easy to proceed towards “Dadare Gehan” in South Direction and get maximum benefit of performed Kriyas by their relatives. It is in those 10 days of Bar vakat na Fravardegan when the Ruvan themselves are busy in helping Ashaunam Fravashis in their work forget all about their own salvation is not in keeping with the Mithra of Patet for his own salvation. Hence during that time of Bar Vakat Farvardegan Ruvan Ni Patet should not be prayed.
Except for the above two instances namely 1) during first three days after physical expiry or last Breath and 2) During 10 days of Bar Vakat nu Farvardegan till last day of Fasli Vahishtoisht Gatha when Ruvan Ni Patet should not be prayed. Although It can be prayed daily and at all times especially in the end of Anusheh Ruvan nu Afringan when Ruvan ni Patet is done. This was done in old times by our ancestors but like many things forgotten this too is a forgotten practice. In such a case the relatives may themselves perform Ruvan Ni patet after Afringan Prayers are over. This Ruvan ni Patet can be done at all days especially in Aivisuthrem Geh after our farajat prayers like Atash Niyaesh followed by Sarosh Yasht Vadi of Ruvan followed by Ruvan Ni Patet in the end.
As explained in Satoom prayers above over here too in Patet Ruvan Ni - 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. The Ramno Khastrahe till spento Mainyoem line has to be omitted in Jasme Avengeh Mazda as shown above.
Patet Pashemani: PVTS Khordeh Avesta Page 604 to 605 and Pages 607 to 615
This Patet Pashemani prayers should be prayed in the end after all our Avesta Farajyat prayer as it is in Pazend. But if one wants to continue any other Avesta Prayers after Patet Pashemani prayers then Patet should be prayed in Baaj/ Bista or in hush tone. Except for one or two para which are in Avesta full Patet is in Pazend. In Olden times Patet was prayed along with Mithra so it is better for us to see translations from Cawasji Eduljee Kangaji’s Khordeh Avesta and try to pray with translation. For in Patet prayers itself in 5th Kardo it is a sin to pray prayers without its meaning – Avesta pach manashni na Goftan. Even a rough idea and meaning of important words suffice us whilst praying our Farajyat.
Dasturan Dastur Adarbad Marespand Saheb has tried to imbibe in his Pazend Patet prayers word that are in use in our Avesta prayers. For example Farestuye in Avsta its Pazend alternative owrd is Fraj Satayem
Avesta word Humatoibyashcha pazend word for it is Harvespa Humata and so on ………….
Pazend prayers is carbon copy derivative from Avesta, not Avesta by itself but very much connected with Avesta, also known as Farsi- Pehlvi. How dasturan Dastur Aderbad Marespand Saheb has compiled Pazend prayers from Avesta its glaring example is sited as below:-
Marespand Saheb has compiled 30 Roj ni Setayesh in Pazend. Not many of Yasht Niyaesh are with us in Avesta as they are lost but the original Mithra of all 30 Yazads and Ameshaspends can be found in these 30 Roj ni Setayesh in Pazend and is compiled by Aderbad Marespand Saheb. What is taught in Khshnoom is that in nature Stoat Yasna rules are ever present. We have Dadar Ahura Mazda, Ameshaspand, Yazats, and as per divine Ahunavar plan their “Thoughts, Words and Deeds” are classified as Humata- Hukhata- Havarashta in Nature which becomes very useful to run the machinery of nature and the Universe itself is directed towards one common goal of Farshogard which is its main objective. Our Paigambar saheb has compiled 21 Nasks in Avesta language which can be spoken by a Human being in form of Prayers out of nature’s thoughts words and deeds which are known as Humata- Hukhata- Havarashta. It can be further simplified that there are numerable Languages spoken in the world and if a song or spoken words of any language is recorded on record and if played back again it works on one universal language based on science of vibrations and known as Stoat Yasna which creates one type of feeling or inspiration no matter whatever language it is spoken of or sung. Stoat Yasna which can be called as Yazatic language which our Paigambar Saheb has through his divine eyes and Asneh Kherad recognized it as prevalent everywhere in nature. He with his divine eyes and ears compiled Avesta prayers and 21 Nasks from the Stoat Yasna in nature. Ahunavar can be called as Blue print plan of Cosmogenesis also known as divine Will of Dadar Ahura Mazda on which our Universe is made and is composed of 21 words of yatha Ahu vairyo. Each word can be allotted to one of the 21 Nasks and is as per Stoat Yasna.
After Paigambar saheb has accomplished his mission in the world he has organized and appointed Rainidars who will come in future and who will recompile the Prayers keeping in mind the Karmic nature of the human kind incarnating at that time. Rainidar meaning Soshyant e Zaman dar Zaman and Adarbaad Marespand Saheb was our last Soshyant so authorized by Paigamber Saheb who has through Stoat Yasna recompiled our present prayers of Zend Avesta and Pazend prayers. Thus Pazend is copy of our old Zend Avesta all based on Stoat Yasna existing in nature. Never mind if we do not have whole Avesta as we had in the past but Pazend prayers we have in form of 30 Roj ni Setayesh amply describes in a Nutshell the substance in lost orginal Yashts and the working of all Yazads, Ameshaspands and Dadar Ahura Mazda himself.
All original Mithra existing in Avesta was taken into consideration and thus in Pazend language Aderbaad Marespand saheb poetically composed Afrins and patet prayers. Due to which gist of all our kriyas are based in these Pazend prayers.
In Kadmi prayers books one can find more Pazend prayers than we can find in Shahenshahi prayer books. And whatever Pazend prayers Shahhenshahis make use of in their prayers are all authorized by our Paigambar saheb and handed over to us through Shosyant Aderbad Marespand saheb.
The patet prayers says it all in Kardo 12:- Pa aan deen dastur aesta hom, een Ahuramazda Zarthosta Chashta, zarthosta Oey Vistaspa. Pe Pevand Adarbad Marespandan mud …………
Translation:- The deen as shown by dadar Ahuramazda which Zarathustra has tasted and handed over to king Vistasp its Pevand or connection goes all the way to our last Rainidar Adarbaad Marespand who is authorized by Dadar Ahura Mazda himself through Paigambar Saheb.
Since Asho Paigambar saheb’s times the prayers which were mostly in Manthra Spenta Original Avesta prayers were accompanied with necessary Mithra in Avesta or Pehelvi language and now we have Pazend prayers in between our Avesta prayers. Hence Pazend prayers are to be said in Baaj. Applying Mithra whilst praying Avesta prayers is long forgotten by us and we just pray from beginning to end very rapidly. Today’s Scholars only consider Avesta prayers as valid and discard Pehelvi- Pazend prayers as added later. This is wrong approach adopted by scholars now and hence are un able to gain insight of mysticism and true spirit existing in our religion. In nature and in any language any word that is coined and used behind it motive and thought connotation always exists which todays scholars seems to overlook.
Saturday, April 23, 2016
In this age of rank materialism it is but natural that most of the people can have no idea of the subtle laws of nature working in all human activities. The cumulative Law of Asha implies all the beneficent forces in nature carrying out the Divine Moral Order of the Universe as inculcated in the Zoroastrian Law. When the community begins to decline in its number on account of the inexplicable disturbance caused by the people themselves to this Moral Order by not living a life parallel to and in strict accordance with the Law of Asha, a strange remedy for the increase of the population is suggested by a few of the community viz. that of proselytism. This suggestion has caused much provocation of late in the community when attempts have been made by some philologists to prove the advocacy of proselytism from the extant Zoroastrian scriptures by their usual practice of twisting and perverting the texts so as to render them suitable to their views.
This subject of proselytism and marriage with the aliens is one which can be viewed from many standpoints-Sociology, Biology, Emb¬ryology, Anthropology, Philosophy and Religion. Whether alien marriage is disastrous to the social stability of a community, whether pure species can be continued, whether there is extinction of the generating power by the blending of seeds of different genera and species of mankind, whether there can be harmony of thought compatibility of temperaments resulting from such marriage, – these and many more are the subjects which lie outside the scope of the present undertaking. Here we have to see whether alien marriage and proselytism are advisable, not from the scientific, economic, social or moral point of view, but only from the point of view of religious scriptures and that too from the extant remnants of original Zoroastrian scriptures only. There are also other interesting questions relating to the subject, such as the object of nature in the institution of the different religions of the world according to the various differentiated stages of progress reached in the course of evolution by different groups of souls according to their varying constitutions.
Our task is to make out whether modern proselytism is a Farman or Mandate given by Zoroaster himself or met with in any of the extant Avesta Scriptures, or whether it is only a figment of the imagination of a meagre portion of the present-day community.
Some want to convey without any scriptural evidence that the only remedy for an increase of birth-rate in the community and the panacea for the perpetuation of the Parsee community is proselytism. If proselytism served as remedy against the extinction of a race, why should nature have made so many varieties of the races of men instead of one homogeneous group of all mankind on earth? If only one religion was suitable for the progress of all these various classes of men, why should nature have sent so many prophets with so many different messages of religion? If the extinction of a race was preventable simply by an addition of people or 'grafting' from different races, why should there be rise and fall of nations or races on the earth?
A religion always has its life, so long as it is put into practice in every day life by each individual member thereof. Zoroastrianism seems to die out and is dying out at the present day, not because there are only one hundred thousand souls belonging thereto, but because most of these have imbibed very nasty materialistic views from outside by which their life is guided, and are abandoning day by day all the precepts of Ashoi or Perfect Rectitude worthy of observance in every day life, and are crying for a religion of physical convenience and material ease with no sanctity or spiritual purity or responsibility.
The vitality of Zoroastrianism can never be expected in the nature of things to be upheld by an addition of some Hindus or Mohammedans or Christians into the community and by making an external stamp on their designation as "Zoroastrians". The vitality of Zoroastrianism can only be upheld by making faith a living force and sincerity the basic virtue in every present member of Zoroastrian fold who should be quite willing and ready to observe all the tenets of Purity as taught in that great religion. It is thus by adding to the quality and not to the bulk of the community, that stability can be maintained and increase can be made in the number of the community in the near future. First teach your own religion to the members of your own community, 99% of whom are quite ignorant of the tenets of their sacred religion. In the Yacna Haftanghaiti Ha 35 we find a very fine passage regarding the teaching of religion. There it is stated that –
"Then a man or a woman knowing the Truth may practise it as such, and may teach it to those who are capable of practising the same as it ought to be practised."
From this it is seen that it is the duty of every Zoroastrian first to know the Laws of Ashoi taught by the prophet, then to practise the same himself or herself, and then as a practical observer he or she will have a natural right of preaching the same to other co¬religionists who are capable of practising the same. Thus we learn that without the qualification of strict profession of a religion by its own members, mere number of adherents can never help to sustain the life of that religion. Nature requires truth or intrinsic value of everything, and not mere show of things. Alien people who are nominally styled Zoroastrians by the 20th century innovators of proselytism would not give life to Zoroastrianism but on the contrary take away the life therefrom.
The adoption of Zoroastrianism by King Vishtaspa and other Paoiryo-tkaesha souls of the time was never conversion or change as it is understood at present from the profession of one established religion to that of another, but it was simply an adoption of system where there was formerly no organization in their belief.
In fact there was no prophet nor any form of established religion such as Hinduism, Buddhism etc. before the advent of Zoroaster, and hence it is very improper to say that Zoroaster converted the people of primitive faith to his own faith. The Paoiryo-tkaesha people were Yazdan-Parast or God-worshippers no doubt, and Zoroaster who expounded the entire Law of Nature to them only pointed out the straight path which was the short cut to the goal of highest spiritual progress.
As has been pointed out there was no established form of religion either in Iran or the neighbouring country of Turan before the advent of Zoroaster, and the Paoirya-tkaesha or further advanced souls of Iran, Turan and many other countries are laudably remembered in Avesta scriptures. Just as the Iranian Paoiryo-tkaesha people were put on the track of Zoroastrianism, in the same way the Turanian good people (not all the Turanians of course) followed the path of Zoroaster, but this adoption of Zoroastrianism by the Turanians cannot therefore be termed Conversion. Iran and Turan implied only a distinction of locality or country and not one of religion. The fact that all the holy ones of Iran, Turan, Sairima, Sainina and other places are equally remembered in the Fravardin Yasht, does not show that all those who lived beyond the limits of Iran professed a faith different from that prevalent in Iran then. This memory of those holy ones in the Fravardin Yasht, never for a moment implies the advocacy of the present day proselytism by Zoroaster, but simply points out to us that Mazda-worshippers were not confined to Iran only but also inhabited neighbouring and distant regions alike.
In the first place we admit emphatically that Zoroastrianism is a universal religion, but it must be clearly pointed out wherein the universality of Zoroastrianism consists. This can be explained in two ways. The religion taught by Zarathushtra or the 'Daena-Zarathushtri' is the law of the entire universe, not a fraction thereof as taught by Zarathushtra. The twenty-one Nasks covered all the laws governing all the planes of the universe viz. the Spiritual, the Subtle and the Physical. Zoroastrian Law is universal in as much as it is the law which teaches all the laws of life for the emancipation of the soul out of the physical vesture which imprisons it and dwarfs its powers and it is the law which is the Greatest, the Best, the most Excellent of all the laws that ever taught about the evolution of the soul.
In Yacna Ha 12 or the confession of Faith formula, the Law of Zarathushtra is depicted in the following terms. –
"I attune myself with the Good Mazdayacnian Law, – which is efficient in putting down the dual incessant fight between good and evil principles in man – which helps one to put down the weapon of body by effecting liberation of the soul – which leads to the union of the soul with its self counterpart, divorced so far down here for a purpose; – which teaches the Divine Moral Order governing the entire Universe, – which is the best, the greatest and the most excellent, of all the laws leading to the evolution-stage of the soul, and even to the most advanced goal of the soul – which pertains to Zarathushtra of Ahura".
Thus the universality or rather the universal greatness, because of the universal application, of the Law of Zarathushtra is to be noticed in more than one Avesta passage.
In the Vendidad Fargard V, the Universal Character of Zoroastrianism is depicted very beautifully with the same implication of the greatness of the Law of Zarathushtra. There it is said that the Law Mazdayacnian as taught by Zarathushtra is greater in size, beauty and excellence than any other law, just as the Sea Vourukasha is greater than all other seas or just as a big tree covers all the smaller ones, or just as the sky covers the entire earth round. This idea of the universality of the Zarathushtrian religion from the point of view of its greatness and dignity is to be found also in the Gathas.
The line in the Gathas 44;10 is in the Avesta put thus "Tam Daenam Ya Hatam Vahista" – i.e. 'that Law which is the best of all-laws-leading-towards-the-evolution-of-the-Soul; – thus it is a direct reference to Zoroastrianism as the Universal religion because it is all-exhausting or including each and every law of the universe. It is universal because of its greatness as the Supreme Law including in it all the other laws of nature.
Having understood the universal characteristic of Zoroastrianism from the point of view of its greatness we shall now try to understand why Zoroastrianism is a universal religion from the point of view of its universal efficacy resulting from the observance of all its tenets by its adherents. Every law of nature when observed by the people has its practical effect visible or invisible on the different planes of the universe including the physical. The law of vibration is at the bottom of this effect. Now the laws inculcated in the twenty-one Nasks by Zoroaster are the original Laws of Nature in obedience to which the multifarious activities in nature are carried on; and a Zoroastrian attunes himself with Nature or remains parallel with the functions of Nature, when he observes all the laws of his religion. The effect of this parallelism is accumulated invisibly in Nature, and this effect extends all over the globe as it rotates on its axis and revolves in space as well as over different planes of Nature from time to time besides this material one, thus reaching and affecting each and every member of all the kingdoms-animal, (including human,) vegetable and mineral, on this earth. Thus it is the nature of observance of the tenets of Zoroastrian religion and not the mere quantity or number of nominal adherents, that marks it out as universal in its effect, upon the creation universally, as explained above. The universal characteristic of Zoroastrianism can never be taken to imply proselytism or conversion of all mankind on the earth all at once-from the Red Indian to the greatest scientist – into Zoroastrian faith.
In Gatha fig:6 if the whole context is properly borne in mind the prophet explains what the Law of Asha in a nutshell implies, viz, the recognition of what is Right in Nature through the higher wisdom of the Good Mind, and then the sentence "Yatha-i Sravayaema tam deaenam Ya Khshmavato ahura" which literally implies "thus we can remained ourselves of viz., that law of thine, O Ahura."
In Gatha 53; 1, when the whole piece is translated literally, it is seen that no meaning of proselytism can be deduced from this paragraph – It can be seen that the eternal beatitude is bestowed upon the prophet himself, and not to any underlying or has even remote idea of proselytism.
Zoroastrianism is a universal religion in as much as if it is the complete Law of Nature taught by Zoroaster and possesses universal Superiority or transcendency and efficiency of universal application if properly followed by its adherents.
(DINI AVAZ – NOV.-DEC. 1997 – Vol. 22; No. 6)
Friday, April 8, 2016
a) What exactly happens when a Zoroastrian body is cremated ?
b) Can or should one perform the ceremonies of a Zoroastrian who is cremated and do they help the soul ?
Dr. Homi A. Press, Bombay.
Answer : (a). In the sixties (1961) all the Dasturs (High Priests) of India had resolved that where there was a Dakhma, no priest should preform the first four day ceremonies in case the body was buried or cremated. But the rule was honoured more in the breach than in its observance. Luckily in India, it is the survivors who decide how the body is to be disposed, though occasionally, today it is the cranky survivor who decides that the deceased should not get the benefit of Dokhmenashini.
What those who opt for cremation conveniently forget is that you try to burn a body and create yet another phantasmagoric form in the atmosphere. How does this all happen ?
First of all when a corpse is burnt, either through a conventional or an electric crematorium the smoke that emanates passes through the dense atmosphere layers on the earth and goes on to the higher subtle atmospheric layer. Normally this latter layer, which is pure (in Pahlavi it is called Vayu-Veh, literally, the good air) is polluted by the putridities carried from the burning body from the lower atmosphere.
Thus the very point to be noted is that the upper strata of atmosphere, that is normally healthy and full of oxygen, is vitiated by the carbonic acid fumes spreading from a burning body in the lower atmosphere. The Vahu Veh becomes Vayu-saritar - an extremely unfriendly act for ecology and environment.
Secondly, and this is an ultra physical point : the Sun's rays, which are always parallel, have infinite creative powers, many of which like the X - rays, Ultra-violet and infra red rays, gamma rays, cosmic rays are used for benevolent purposes by medical and other sciences. These rays destroy all infection and microbes, whereas in cremation, the heat generated creates infection and contagion.
The Sun's rays - Khurshed Nagirashni destroys not only the infection emanating from the corpse inside a Dakhma, but also the druj, highly subtle putridity, which is the concomitant of infection. Nay, not only that, it changes the subtle form of druj, converts it to electric particles and sends it upwards to where it belongs.
On the other hand, any other method of burning (besides the Sun), throws up convergent rays, which meet at a point, that is they ae not parallel rays. At this point of convergence, an unseen invisible new form emerges. Thus in cremation the physical body, which is burnt to cinders, takes a new invisible subtle form that remains in the upper strata of the atmosphere, because in nature, nothing is destroyed. It only gets transformed into another form.
In Khurshed Nagirashni, which is a concomitant of Dokhmenashini, because the Sun's rays are parallel, they don't meet or converge at a point. Hence no such lingering invisible form anywhere in space is created.
What is noteworthy is that even when a body is cremated, after the subtle form hangs in the earth's atmosphere for many years as shown above, the basic elements therein are taken to their destination by the Sun's rays only. Thus we have a situation where our cremation enthusiasts, if they want to go to Delhi, instead of flying non stop, they travel from Mumbai to Jaipur by bullock cart and then take a flight to Delhi!
Coming to the teaching and admonitions of the Zoroastrian religion, for three days and three nights, the soul sits near the head of the corpse kept on the stone platform after Sachkar. When the Geh Sarna ceremony is performed, the deceased's last thoughts and desires which have crystallised into a "shell" are shattered to bits. If this "shell" is not smashed, it grows denser and then it becomes well-nigh impossible to destroy it. This happens if the Sachkar and the Geh Sarna ceremonies are not performed. The shell is then taken control of by the hovering spirits, and other dark forces.
One shudders to visualise what would happen to a Zoroastrian soul, the physical body pertaining to which is cremated.
1. Because invariably since there is no Sachkar and Geh Sarna, the thought cum desire shell becomes dense and crusty.
2. After Cremation, the convergent rays of the fire of the electric furnace help establish another subtle "form" in the atmosphere where the basic element of the millions of cells that formed the physical body are trapped.
So there are two ultra - physical forms which keep bothering and dragging the soul towards the earth.
3. A Zoroastrian soul, after death, is supposed to reach Chinvat on the dawn of the 4th day provided the four corner stones (Sachkar, geh Sarna, Dokhmenashini and Sarosh ceremonies) are present. If the body is cremated, besides the two phantasmogoric forms mentioned above that are created, the soul itself is in a state of suspended animation : it is neither on earth nor on the threshold of Chinvat but virtually captured by the forces of Ahriman, midway. The soul then indulges in a most heart rending lamentation, which if a living human were to see and hear he would either go mad or remain in a dazed condition through the rest of his life.
4. The basic elements of the myriad cells of a Zoroastrian are supposed to the entrusted to be Custodian of these elements Dahm Yazad, on and after the 4th day after death. That is why the last ceremony to be performed just after the Chahram ceremonies is the Daham Afringaan. At least the Zoroastrian soul which has had the benefit of all the four requisites, sits at the threshold of Chinvat in meditation, waiting for the baisc elements to arrive. But the soul of a cremated Zoroastrian is hanging in space in suspense, tormented by the wicked forces surrounding it, and hounded by the thought that the two crystallised "forms" belonging to it, will take ages for the trapped basic elements to be released !
(b). It is therefore pointless and wasteful to perform ceremonies for a cremated Zoroastrian, because they just don't reach or help the besieged soul in its hour of need. The ceremonies are helpful only for those Zoroastrian souls who have reached the threshold of Chinvat !
Adi Doctor - Dini Avaz - Vol. 21, No.5
Can Zoroastrians attend funeral ceremonies for those Z corpses being Cremated?
Question : One has a very good friend, who is a Zoroastrian. He is either to be cremated or buried after death. Can one attend such a funeral ceremony ?
Mrs. S.P.M. Mumbai.
Answer : In all such matters, the best guide for all faithful is the Vendidad, wherein burial and cremation are severely castigated. If such a devoted Zoroastrian attends or participates in the funeral ceremony he aids and abets in the wrong act of cremation or burial of a Zoroastrian. The two sins of making a mockery of our rituals and ceremonies and of polluting and defiling the elements will be on the head of such faithful Zoroastrian, who attends the funeral.
What most Parsees completely forget is that in nature, emotions and sentiments are completely discounted. What matters is duty towards one's religion, its tenets and doctrines.
Adi Doctor - Dini Avaz - Vol 26, No.3.
Saturday, March 26, 2016
Reference:- Parsee Avaz Volume 1, Issue 1 Oct- Nov- Dec 2008
Click to view PDF File ==>:- HERE
Saturday, March 19, 2016
Now a days there is misunderstanding that Vegetarian diet is best diet for our spiritual progress and Non Veg. food should be avoided by us at any cost.
But tell me do we have any answer to questions like as to why does a Parsi smoke, why does a Parsi remove Sudreh Kusti, why does a Parsi eat Pork, Beef, why does he marry outside even though all this is forbidden in our deen. Why does a Gujarati Baniyas and Marwaris without generalizing and being disrespectful to anybody and who is Shudh Sakahari still have their inner desire to make money at any cost even at the expense of playing with health of his customers add non edible waste to food material sold by him.We have no answers to it because it is all Karmic. Mankind with all given intelligence is yet given a freewill, whereas no free will is given to animals, because their evolution depends upon us humans. Freewill is nothing but God is testing us every minute which path do we choose, because on the day of judgement we are answerable to him and Mino Davar will judge us. Law of “Akem Akai” is at work every moment for rich or for poor, for a king or a Pauper. If we choose a wrong path we have to pay for it, if we stick to our tenets and follow it religiously by being God fearing then our evolution is faster.
But very important fundamental principle we have to know and understand about the topic of eating food or about veg or non veg food and is technically known as “Tarak e Hewanyat”. Eating Non Veg food does not make one inferior to Vegetarians, or by eating Vegetarian food only it does not make one superior to Non Vegetarians, except for Pork and Beef which our religion forbids it absolutely, because food that we eat is of Karmic nature, we receive food on our table as we are worth it. “Layak ne layak malae ne Mafak avey” or law of attraction of the Similar.
Why do we eat:-
Why do we eat ?? To get energy and strength and to physically survive. We eat food we like, our organs absorb nutrition like proteins, minerals, fats, carbohydrates, sugar from the food that we eat and assimilate in our body as flesh and blood and throw out waste as fecal matter and urine. That is what science has understood from the process of eating. But what is actual purpose of eating, Why do we feel hungry ?? What does our religion say about it.
As explained before our physical body is made up of atoms and 4 elements or “Anasar” of Fire, air, water, and earth and with it many permutations and combinations form the corporal body. Our elements are scattered in Mineral, vegetable and animal Kingdom and with the process of eating we are supposed to assimilate our own elements within ourselves. With the correct way of leading a Tarikat baaj life we slowly attract our own particles of soul within our body, hence such kind of diet is called as diet of Gav or “Gav no khorak” That is purpose of our survival and intake of food. But with wrong type of leading our life away from the prescribed path as shown in our religion we assimilate elements not of our own self, but that of another soul which produces friction. Such kind of food no matter of vegetable or of animal meat will lead one to passions and lust. The matter does not end there but if the intake of food is that of Vohun then the Ushtan of that food does not rhyme or gel with Ushtan of that person and thus his Ushtan will be inclined to Gasak or dark forces in nature. Those dark forces will impel that person to be attracted to soul particles of others or Haram na vichar.
If one manages to attract his own particles scattered in Animal,Vegetable and Mineral Kingdom then the soul is on right path and finally with final merging of male and female counter parts the soul becomes as one and that is known as Khetvodat. He thus is on path of Anushe Ruvan.
When Ustad saheb Behramshah Shroff was asked as to what is correct diet one is supposed to follow if one wants to follow a spiritual life, he replied that till you are not true to one’s own self and speak truth the question of superiority of vegetable diet against Animal diet known as “Tark e Hevaniyat” does not arise.
Although we as bastekustian Zarathustis one should be careful not to eat Pork or beef. The reason is although pork gives the required heat or Garmotari necessary in its meat the Ushtan of that animal is of Kharfastri Mithra and it even eats dirty fecal matter thus its consumption will lead one to undue passions or Havas-parast. In however sterile atmosphere of pig pans they are bred in they will still eat “Narak” or waste matter. The law of Similar at work here. As far as Cow’s meat is concerned, Cow is venerated in our religion with holy “Nirang” used in all our Pavmahal Kriyas like Nirangdin, Yajashney, Vendidad, evolving around sacred Varasyaji . Apart from that the meat of Cow or Bull has Khushki or meat only increases ailments in our body and does not give needed strength as required in a diet. The other four legged animals that one can eat is Sheep or goat as it has required Garmotari and its Ushtan does not lead one to Kharfastari Mithra. Same is case with Fowl like Hen, but male fowl or “Murgoh” is not permissible to be consumed as it is sacred vehicle of Sarosh Yazad.
When a person is on right path then he automatically becomes a Vegetarian. Even if he unknowingly consumes Non veg food without his knowledge then his system won’t accept the food and he will vomit it out. Today when some of us refuse to eat non veg food thinking that vegetable diet is highly spiritual diet but unknowingly take medical injections which has animal contents in its manufacture. Thus nature forces us to take animal elements within till we have not reached the required spiritual level.
The milk of Buffalo or vegetables, and spices has Arvahi or bad elementals forces which are of dark side of nature.
Food that we eat is Karmic and not spiritually uplifting:-
Today whatever we eat is not at all lawful. The milk of buffalo is full of Vohun. Note Vohun is admixture of Dravao plus Gaav. Except for Hom all types of vegetables has bad elemental of Arvahi full of “Kharfastari Ushtan” because they are everywhere in all kind of vegetation and trees ever since this Earth has become “Drujo Deman” or dwelling place of Druj ever since Ahriman entered this earth. In fact he did not enter all by himself but we allowed him to enter after us succumbing to offered temptations. Even the vegetables that all grow underground like Potatoes, Raddish, and all sort of Spices are no better than eating Non Vegetarian meat and is full of Vohun saturated with selfish evil Mithra of Arvahi leading us to Haram. Even Pulses also carry blue print embedded of Arvahi Evil Mithra particularly red coloured pulses. But Eggs are somewhat less harmful in comparison to others mentioned above.
It has to be noted that Cabbage and Cauliflower neither fit in category of Vohun nor Gaav. It much depends upon the Mithra of the farmer who grows and cultivates it. The saheb-Dilan Masters in Demavand cultivate and farm with their own bare hands and they with their pure selfless Mithra of Gaav. So today the vegetation full of Arvahi selfish Mithra and farmers who cultivate it are not upto the mark and cannot be considered as pure thoughts because there is too much of evil everywhere affecting our thoughts. Even the vegetable vendors who sell vegetables are soaked in druji which further aggravates the vohun in vegetables. Hindus divide the food into Sattvik, Tamasik, Rajsik. Forget human reaching level of Satvik pure mentality but degrades further and further becoming of selfish nature or Haramvati. He cannot differentiate right from the wrong and makes bad choices which leads him to Sins. Any food today is bereft of taste and pale in nourishment. In such a sorry scenario the so called Pure vegetarians or Shudh Sakahari are most common perpetrators are engaged in adulteration of highest order even at expense of consumers health and not caring for the consequences. Particularly the Manashni of a corrupt grocer is questionable even though they claim to be total vegetarians. Hence the food that we eat is of Margarjani Keshash or of Karmic nature and we have no alternative but to eat it quietly without any fuss because it is our own doings that we have to endure it.
Reference:- Ardaviraf namah By Dr Saheb Sohrab Chiniwala Page 193
Wednesday, December 2, 2015
Link to post on PIDPZ https://www.facebook.com/groups/PIDPZ/permalink/1729534457279277/
All of us have at several times in our life witnessed the Buoy ceremony of an Atash Behram and most of us have also offered the Machhi to the holy Padshah saheb on several occasions. Though we are always awe-struck with this intricate procedure at the time of change of geh, only a few of us actually understand the meaning and purpose of the Buoy ceremony and the whys and hows of the kriya. This article by late Jehangirji S. Chiniwala attempts to explain this procedure in detail. The article was printed in the Parsi Awaz in Gujarati from where it has been translated.
About the Atash Behram saheb:-
The Atash Behram Saheb is a living, throbbing entity that acts as a connecting chain between the Minoi Hasti and our earth – Geti. This entity attracts enormous beneficial currents of Asha Chithra, Vaha Chithra and Gav Chithra which form the divine blessings of Asere Roshni that rain down from the heavens above via the Swa (vehicle) of Khurshed Yazad. This Atash Padshah becomes the Hamkar or co worker of Spenamin (white side of nature) that constantly engages in battle with Ganamin (Dark side of nature), the benefit spreading to all mankind. The Atash Behram Padshah saheb is a spiritual instrument to capture Ahu + Daen + Baod from nature, the visible effect being the Atash – fire that we see burning in the Afarganyu. It carries out diligently all the work assigned like-wise with Dadar Ahura Mazda, the Yazads and the Ameshaspands by Ahu. Its own Consciousness is linked to the consciousness of Dadar Ahura Mazda, which is why it is a living entity on the same spiritual level as the Yazatas. The Asere Roshni which is showered from the Hasti above is pulled down by this Atash Padshah, multiplied, and then distributed on Geti, first passes through the Dakhyus of Nisti or the Evanascent space above Geti.
What is Nisti made up of? :-
Nisti has 6 Keshwars or planes / boundaries, references to which we recite in our prayers and ceremonies. (Totally 7 Keshwars, 1 on Geti, 6 in Nisti.) As per the explanation given in the Bundahishn text, the intermediary space between Hasti and Nisti which is known as the Zamrir where the Aivi Dakhyu is located, are the two Keshwars namely Vidadafshu and Fradadafshu. Between Aivi Dakhyu and Antare Dakhyu are located Arazahi and Savahi keshwars. Between Aaa Dakhyu and Antare Dakhyu are located the Vouru Bareshti and Vouru Zareshti keshwars.
Asere Roshni or divine blessings ;-
When the Asere Roshni rains down to the earth it passes through these 6 keshwars. In order to pull this Asere Roshni down, the Yaozdathregar Boiwala sahebs, Abed sahebs and Nar Ashvan sahebs perform complex ceremonies. The entire Asere Roshni is housed within the Swa or the rays of the sun that is Khurshed Yazad.
The concept of time in our religion :-
The Zarathushti din which explains the concept of time, divides the day into 5 gehs, namely Havan, Rapithvan, Uziren, Aiwisuthrem and Ushahin. Each of these gehs have been assigned a dedicated Manthravani since the laws of nature operating in all these gehs are different. This is because the earth’s movement is categorized in 6 different types, one of which is the earth rotating on its tilted axis. At the fag end of every geh, the axis of the earth receives a jolt. When this happens, the Asere Roshni rays, which otherwise fall perpendicularly on the earth, are scattered and the connection of the swa with the Atash Padshah breaks off. Since the Atash Padshah has the spiritual level of a Yazata it possesses the spiritual power known as Zor by virtue of which it becomes a hamkar of Spenamin and an adversary of Ganamin. When the earth’s axis receives a jolt, thereby cutting off the swa connection with the Atash Padshah, sensing this opportunity, Ahriman which is the Naib (assistant) of Ganamin mounts a severe attack on the Atash Padshah.
The Zor of Atash Padshah saheb;-
The Padshah being of Yazatic stature and who has been referred to as the divine Ratheshtar (warrior), spreads its Zor (power) all round the environment thus counteracting the evil influence by Ahriman thus giving Ahriman a tough fight. This depletes the Zor within the Atash Padshah. In this time period the Mazishta Keherp of the Padshah saheb which consists of Asha Chitra, Vaha Chithra and Gava Chitra is dealt a severe blow, thus weakening the keherp. It takes a good 9 minutes for the Asere Roshni to regain its full form once again, which is the time period required for the sun’s rays to reach down to the earth. After 9 minutes, the Asere Roshni starts building up once again in the Atash Padshah. In this intermediary time period the Baod of the Atash Padshah also loses consciousness. This is why the Buoy ceremony attempts to replenish the Padshah saheb’s lost glory, which the Yaozdathregar mobed strives hard to accomplish.
Functions of the buoy ceremony :-
The Buoy ceremony has two main functions.
The first one is to feed the visible Atash (which has a spiritual connection with the 16 Minoi Atash energies operating in nature) with nourishment, in the form of Kathi and sandalwood. The second function being, feeding the divine Atash energies with Mithra, Manthra and Yasna thus fulfilling the course of the Asere Roshni to rain down smoothly once again back on to the Atash Padshah. In the Atash Niayesh (litany to fire) the devotee and the Yaozdathregar mobed recites the line “Nemasate Atrash Mazdao Ahurae Hudhao Mazishta Yazata” which means: May Dadar Ahura Mazda who in his infinite wisdom, oversees the functioning of this universe, who sends us the best blessings, may we offer our respects and devotion to this Atash Padshah who has attained the Darrajo (stature) of a divine Yazata. A consecrated fire is treated and spoken of as a Yazata. On account of the declining spirituality amongst our own community members some so called “religious scholars” belittle our lofty ceremonies stating them to be just a “shell”!
Who can perform the buoy ceremony of an Atash Behram?:-
The authority to perform the Buoy ceremony of the Atash Behram rests only with Yaozdathregar mobeds who have completed their Navar + Martab and who possess a valid Bareshnoom. Also those who elevate their spiritual status by performing the Moti Khub (Yazashne) of Mino Navar, and who should necessarily be married, only then can they be termed as a Yaozdathregar. As per the strict dictates of the Zarathusti din only a Yaozdathregar who has reached the level of a “Zaotar” (Ref – Uziren geh, 7+1 levels of priests), and who is a family man is authorized to give Buoy to the Fire of Victory. Alas, such categories of mobeds are hard to find.
How is the buoy ceremony performed?:-
Such mobed sahebs, on the commencement of each geh, wait for 9 minutes after change of geh to perform the padyab kusti, then complete the farajyat for that particular geh, and only then enter the Koh of the Atash Padshah to give the Buoy. When the mobed saheb enters the kebla, he first places 3 pieces of sandalwood on the fire facing the East direction, reciting the words Humata Hukhta Havrashta. Though this practice is still followed, the thought process for this practice is not. The divine work entrusted to the Yazatas which they carry out very efficiently in Hasti, Nisti and Geti is referred to as Humata, Hukhta and Havrashta. Whilst offering these first three pieces of sandalwood to the fire the mobed saheb is required to pass this thought (Mithra), viz., O divine Atash Padshah, who is a Yazata, and who is a hamkara of the other Yazatas, may the burden (Azaab) which has befallen upon you on the change of this geh, be vanquished, since you are of Yazatic stature, may you be able to perform your duties as a Yazata in Hasti, Nisti and Geti victoriously, i.e. Humata, Hukta, Havarashta. The Yaozdathregar then starts placing the Machhi sandalwood logs facing East, South and West directions. The Machhi log counts are different for Pak Iranshah, and for the other 7 Atash Behrams.
This is because Pak Iranshah is connected with the 2 Noori Asmans of the Minoi Alam plus the 7 Asmans of Hasti which makes it 9 Asmans. Therefore the Machhi log count is 9. Also the fire of lightning (Atar-e-Vazisht) had been ceremoniously brought down with Frashusho Manthra by Dastur Nairyosang Dhaval. Whereas in the case of the other Padshah sahebs it has been collected from forest fires struck by lightning. For the other 7 Atash Behrams the Machhi count is 7 as stated by Ustad Saheb Behramshah N. Shroff, since they are connected with the 7 Asmans of Hasti and are referred to as “Duvvam Martabana Atash”. (second grade fires) Though in reality, only the Modi Atash Behram (Surat) has 7 log Machhi, for all others the Revaj is 6 pieces. The arrangement of these 6 / 9 pieces to form a throne is known as Machhi which is a Gujarati word derived from Sanskrit. A Machhi is compulsorily offered on change of every geh for an Atash Behram fire.
Buoy ceremony performed by an Ashvan saheb:-
There is a world of difference between the Buoy / Machhi ceremony performed by a Yaozdathregar mobed, and an Ashvan Saheb. The Yaozdathregar raises his spirituality becoming Khupe Ruvan by performing the Yazashne of Mino Navar. This has to be performed once every 4 days in order to maintain his Khupe Ruvan stature. On account of his performing this duty for a long period of time as Boiwala his Keherp becomes pure and this helps him perform his duty in the best possible manner. Which is why the Athornan tola maintain strict spiritual discipline and always endeavor to marry within themselves. On the other hand, an Ashvan saheb has 16 priestly qualities alive within him and on account of these qualities, he is able to help the Padshah saheb in a much better way at the change of every geh. Whenever the geh changes a normal mobed saheb is not able to help out spiritually but an Ashvan enters the Koh before the commencement of the new geh and strengthens his Amal. When the Asere Roshni gets scattered on change of the geh, and the vicious attack from Ahriman follows, the Ashvan stands fearlessly in the Koh and ignites his Padyav Sazi powers. He then spreads these (Nafe Brava) powers all round creating an invisible fortress round the Padshah which helps prevent the Atash Padshah from any harm, also protecting himself from any adverse reaction of Ahriman on his own Ushtan. He then energizes his Khup-Nirang powers and releases them to protect the Atash Padshah, which then assists the Zor (power) of the Atash Padshah and becomes an assistant to the Atash Padshah to ward off evil. Therefore the Ashvan helps the Atash Padshah in the 9 minutes that the Asere Roshni gets scattered.
How does the Ashvan Buoywala saheb fight the Tir-e-gohar (forces of darkness) and nullify them ?:-
By virtue of the powers of Zor, the Atash Padshah emits Yaozdahi powers from within itself. This breaks the destructive forces of Tir-e-gohar and utilizes its own Nafe Brava forces to protect its Mazishta Keherp. At this point of time the attack from Ahriman is so strong that inspite of these spiritual weapons, the Mazishta Keherp gets wounded and is not fully capable of carrying out its assigned duties in nature, thus weakening the inherent Zor powers of the Padshah saheb.
The Ashvan Buoywala saheb possesses the power of Nahevar Jivamni which he utilizes to ward off the attack on the Mazishta Keherp to perform a ceremony prior to the actual Buoy ceremony. This authority to perform such ceremonies rests only with Ashvan sahebs. Today the amount of Azaab (burden) falling on the Atash Behram Padshah sahebs of India is so great on account of Yasna Daruji that it weakens the Pav Mahal. In order to counteract this situation the Sahiar mobeds who are Ashvan sahebs secretly use their Nahevar Jivami powers to rectify the situation by performing special kinetics thus keeping the Pav Mahal Talesams intact. In this manner an Ashvan with the help of his 16 virtuous powers, and use of Mithra, Manthra and Yasna can prevent attack on the Atash Padshah in the 9 minute interim period when the attack on the Padshah saheb is maximum.
What happens when the Machhi logs are offered during the buoy ceremony?:-
When the Machhi logs are offered to the Padshah saheb it immediately ignites the fire on the Afarganyu. By virtue of his performing the Moti Khub of Mino Navar the Yaozdathregar mobed has an active elevated Khupe Ruvan, and he is able to perform the following spiritual task. The Atare Froba energy which lies within the Atashe Vohu friyan which is present in the mobed saheb by virtue of his Moti Khub is energized and passed onto the Atare Froba within the Atash Urvazisht which is present in the log of sandalwood. Atash Urvazisht is the fire energy present in Vegetation. This in turn nourishes the visible fire on the Afarganyu and also establishes a connection with the fire Atare Froba on the 6th Asman of Jupiter. When the Machhi is of seven log pieces it attracts the Asere Roshni currents from the 7 Asmans of Hasti. When the Machhi log pieces are 9 as in Pak Iranshah the Asere Roshni currents are drawn from the 9 Minoi Asmans.
When an Ashvan conducts the Buoy ceremony after placing the Machhi pieces on the fire, by virtue of his “Aspernargan powers” he energizes the Atare Froba energy within the fire and connects them spiritually with the fire energies (Atare Froba) of the 6th Asman. This energy then automatically connects with the Athro Ahurae Mazdao Puthra of the 9th Asman. This is possible on account of the advanced spiritual status of an Ashvan.
Ceremonial washing of the Khuan:-
As per Revaj, after arranging the Machhi logs of Sandalwood on the fire, the Khuan (Pedestal / throne) on which the Afarganyu is placed is washed ceremoniously. The Atash Padshah is enthroned on the Khuan within its Kash and connected with Spenta Armaiti (earth). In the 9 minutes when the attack from Ahriman is maximum, the dark forces of Gashak and Tire-Gohar cling to the Khuan. An Ashvan saheb on account of his high spiritual status practicing Mithra, Manthra and Yasna washes the Khuan or cleans it with a dry cloth. But in practice a normal Yaozdathregar mobed washes the Khuan during the first 7 months when the Rapithvan is consecrated (that is above the ground), and just cleans it dry during the next 5 months when Rapithvan goes underground, i.e. during the period of Biji (second) Havan.
After arranging the Machhi logs on the Afarganyu, - the mobed saheb tucks his Jama in the pichori such that it rises a little above the toes, - takes a Handa (vessel) filled with well-water and prays “Khshnaothra Ahurae Mazdao – 1 Ashem”, - then recites in baj “Yaozdathrahe Zareh Varkash” thus pouring water from the Handa to the Karasya overflowing it. - He then recites again “Khshnaothra Ahurae Mazdao – 1 Ashem” then in Baj “Yaozdathrahe Zareh Frankard” again overflowing the Karasya. - The third time he prays “Khshnaothra Ahurae Mazdao – 1 Ashem” then in Baj recites “Yaozdathrahe Zareh Puitik Harvespa Mino Ardavisur Aav pak Yaozdathra” overflowing the Karasya one more time. - He then takes hold of the Karasya, prays one Ashem vohu, and with his right hand washes the Khuan eastern side, then with the second Ashem washes the Khuan southern side, with the third Ashem washes the Khuan West side and the Northern side together. A normal Yaozdathregar mobed follows this Revaji procedure and derives invisible help through the Revaji Keherp. But an Ashavan on account of his high spiritual stature dislodges the Gashak forces through his “Kheradi Kunashne” powers. During the first 7 months when Rapiithvan is above the ground and active, Gashak forces are tremendous, therefore the Khuan needs to be washed with the Frado energies present in water. In the Second Havan period of the next 5 months, the Gashak forces are minimum, therefore just cleaning of the Khuan with a dry cloth will suffice. After washing of the Khuan, the Yaozdathregar wipes his hands dry, then wears gloves, holds two ladles (Chamach) with each of his hands. He then places one chamach over the other and offers four pieces of sandalwood to the fire, each one reciting the words “Humatanam, Hukhtanam, Havrashtanam, Yadacha, Anyadacha… … …” bowing down in reverence towards the Padshah saheb. He then recites the name of Ahura Mazda and strikes one bell thus creating a composite force of Mithra, Manthra and Yasna. When an Ashvan performs this ceremony he too holds the two Chamach one on top of the other, and places 4 sandalwood pieces on the Chamch, but by virtue of his Kheradi Kunashni powers the sandalwood pieces on their own automatically land up on the fire from the Chamach. In this manner the Ashvan ascertains that he has performed the Buoy ceremony diligently and that the ceremony is effective in drawing the Asere Roshni down with vigour through the Keshwars of Nisti.
The Chak Feravani kriya:-
The Buoywala mobed then performs the Chak Feravani kriya. The western Scholars are unable to explain the purpose of this act and draw similarities to a Red Indian dance. While performing this kriya the mobed saheb moves round the Sarposh (tray) of the Afarganyu in all 4 directions (E-S-W-N) and 4 corners reciting certain formulae on each of these positions thus creating a spiritual boundary. This act ensures that all the Rathviya Chakra present in the Pav Mahal produces a Keherp. This strengthens the conciousness (Baod) of the Padshah saheb and raises it to a very high level. It is worth noting that the Chak feravanu kriya in Ushahin and Havan gehs are different from that done in the Rapithvan, Uziren and Aiwisuthrem gehs.
During Ushahin and Havan gehs the mobed starts the Chak feravani kriya facing the West direction whereas in the other gehs he starts it in the East direction. The method by which the Asere Roshni is drawn towards the earth from the Asmans through the Nisti can only be explained fully in Sezda (heart to heart). An Ashvan on account of his MinoVinashne powers is able to see the rays of Asere Roshni fall on the fire. During the Ushahin and Havan gehs the Asere Roshni enters from the southern direction and during the other 3 gehs, the Asere Roshni enters through the Northern direction bypassing the gubbars (cloud formation) of Saen Daruji and Bud Kerdar. There is proof of this aspect but it is beyond the scope of this article. The Asere Roshni which comes down through the Anasari layers as per the law of Mazda-data, helps mankind in the process of Retribution. This is from the Northern direction and does not mix or mingle with the Gubbars of the dark forces. Whereas the Asere Roshni that descends from the Southern direction through Dadaare Gehan gives nourishment to the earth. It is for this reason that the Chak feravani kriya is different in Havan and Ushahin, as compared to Rapithvan, Uziren and Aiwisuthrem gehs.
Drawing the nine kash :-
When the mobed saheb with the help of a paiwand (connection) with the Jama, holds the two Chamach thus drawing the kash, a total of 9 kash is drawn. Starting from the West he recites “Aa thwa Aathra Garyemi” meaning: I draw the Asere Roshni from above and feed that to the Atash Padshah. During the first Kash the Asere Roshni is drawn through the Arezahi Keshwar. The next kash is drawn from the “Ishan corner” he recites “Vangheush Managaho Zaothrabyo yazamaide” meaning: I attune myself to the Asere Roshni that is predominant in wisdom entering our sacred Alaats. During the second kash the Asere Roshni is drawn through the Fradadafshu keshwar. The third Kash is drawn through the “Agni corner” thus reciting “Athwa Aathro Garyemi”, thus drawing the Asere Roshni through the Vouru Bareshti keshwar. The fourth Kash is drawn facing the East direction. Here the mobed saheb recites “Vangheush Ukhdo Zaothrabyo yazamaide” which means I attune myself with the Asere Roshni which originates from the Naad (tune) of Ahunavar emanating from the Alaats. This is drawn from the Savahi Keshwar. The fifth Kash is drawn from the “Nairutya corner”. The mobed saheb again recites “Aa Thwa Athra Garyemi” and drawn the Asere Roshni from the Vouru Zareshti Keshwar. The sixth Kash is drawn from the “Vyavya Corner” when he recites “Vangheush Zaothrabyo Yazamaide” which means I attune myself with the Asere Roshni which emanates from the Alaats of Bahman Ahmeshaspand. This Asere Roshni is drawn down from the Vidadafshu keshwar. During the seventh Kash the mobed saheb faces North and recites “Sukkai Manangaha” which means I revere the Asere Roshni that clings closely with the Manashni of Geti. He then turns to the South direction to draw the eight Kash reciting “Sukkai Vachangaha” meaning I attune myself with the Asere Roshni that clings closely to the Gavashni of Geti. The last - ninth Kash is drawn from the West direction which is the direction from which he first started the Chak ceremony, maintaining a paiwand with the logs of the Machhi, reciting the words “Sukkai shyothna” meaning I attune myself with the Asere Roshni associated with Kunashni of Geti.
Praying the Atash Niayesh;-
After completing the Chak Feravani ceremony the mobed saheb then takes hold of the long Chamach, places a few pieces of sandalwood on it, and makes a paiwand with the Jama, then placing one end of the Chamach on the Sarposh, begins reciting the Atash Niayesh. While reciting the Pazend Dibache of the Atash Niayesh on the words Dushmata, Duzukhta, Duzvarashta he strikes the bell three times on each of the words. In the current time period Behdins and Athornans are unable to follow strictly all tarikats of Ashoi, hence the present Rainidar saheb Dastur Aderbad Mahrespand has introduced a Pazend Patet pashemani kardo in each of the Niayesh and Yasht following the laws of Stoat Yasna. This has proven to be very effective in the present times. The kardo starts with “Az hama gunah”. When the bell is struck, the Yaozdathregar mobed saheb, Athornan sahebs and behdins present in the hall should collectively pass the thought force Mithra that may the Gubbars formed of bad thoughts, words, deeds of mankind break, and may the formation of good gubbars full of benevolence take place, and may they be strong. May the Mithra Daruji, Manthra Daruji and Yasna Daruji and all black magic be destroyed, and may the evil thought, word, deed from my own little world be vanquished. When the Pazend Manthra of “Ahura Mazda Khodai avajuni Mardum… … …aedun bad” is recited in Baj (soft muttered tone) the thought force passed by the mobed saheb is: may the beneficial currents of Asere Roshni collected here be spread to all mankind of all Jhirums. When the 2 Yatha are recited after this Pazend passage another 2 Kash are drawn around the fire extending protection until the change of the next geh.
The number of Atash Niayesh recited during each geh are different in Udwada as compared to other Atash Behrams, but in all Kadmi Atash Behrams only one Atash Niayesh is recited. Ustad Saheb Behramshah Shroff had stated that atleast 3 Atash Niayesh should be recited in all Atash Behrams of second grade (Duvvam Martaba) and during the third Niayesh the Kash drawn on the periphery of the Sarposh in the Rakhiya should be finally sealed.
What about behdins?;-
The Atash Behram Padshah saheb is an indispensable entity for all Baste Kushtians. Since the Padshah has a spiritual connection with the Minoi Atash, it spreads its benevolence and protection to all living creatures of all Jhirums. When a Zarathushtri prays the Kemna Mazda prayer he begs for the boon that may I attune myself with thee Atash (Atrascha) and the Manashni of the fire (Managascha) by following tarikats of Ashoi, performing Atash Parasti and recital of Manthrakhani, and in reward may I receive the blessings and protection for myself, my family members and for the particles of my soul in the other kingdoms. This is absolutely necessary when the attack from Ahriman is powerful and can only be achieved through Atash Parasti. In a normal human being, there are forces of good and evil present at all times. The human mind is akin to a rubber band which can be stretched. In good times, man is able to keep a control on his mind but in difficult times, the control on the mind is lost and man sways towards evil. The only way out of this is to follow the practice of Meher Patet.
The gifts given by our prophet Asho Zarathushtra in the form of Sudreh-kushti, taikats of Ashoi, Manthravani, and Atash Parasti are all important to eradicate evil within us, and for this the beneficial currents from the Atash Behram prove helpful. All Baste khushtians souls on account of their composition are provided with the invisible Staots of Ahunavar because of which the Atash Mino karko is active in their Anasars. The main aim in a Zarathusti’s life is to awaken / energize these Stoats and the key to do this is the path of Atash Parasti.
For all Athornan sahebs, Yaozdathrehari is not a mere profession but a means to win both religion and this materialistic world. To maintain a Bareshnoom and practice Yaozdathregari is extremely important for the Athornan tola.
Message from Jehangirji S. Chiniwalla ;-
Times are changing from bad to worse. It gives me great grief even to spread Khshnoom. The spreading of this knowledge of Khshnoom is only by the love of one’s religion. As per the instructions of Ustad Saheb, every disciple has to face these tough times. Those Khshnoom Fidai who are unable to grasp the intricacies of Khshnoom properly bring obstacles in the path of the spread of this esoteric knowledge. I am just a normal sinful behdin. My Keshash is of the Darvandi category of the Mazdaysni Baste Kustians. But as per the instructions from my Ustad Saheb and the invisible help from the Abed sahebs and their Daham Afriti blessings raining upon me, I perform my normal Farzyat as a Khshnoom lover, but I may have accidentally committed mistakes (sins of omission), therefore I daily recite my Patet Pashemani and maintain it in my Mithra throughout the day and night and I earnestly pray that the Abed Sahebs of Demavand Koh help this Khshnoom disciple in being successful in spreading the message of Khshnoom, protecting our community and leading us on the path of benevolence.
Biblography : - Zarathosti Din ne Lagta vidhvidh Vishayo Translated from Gujarati to English by Behram P. Dhabhar from : Atash Behram Padshah-oni Machhi Chadavi, Buoy devani kriya upper nakheli Ilm-e-Khshnoom ni Filsufini Roshni – Jehangir S. Chiniwala *** *** ***
Thursday, November 26, 2015
Link to post on Parsi Irani Deen Parast Zarathushtis group:- https://www.facebook.com/groups/PIDPZ/permalink/1728176227415100/
How is lightning formed?
First we will try to understand it in the form of a scientific explanation. Lightning is an electric current. To generate this electric current, first you need a cloud. When the ground is hot, it heats the air above it. This warm air rises. As the air rises, water vapour cools and forms a cloud. When air continues to rise, the cloud gets bigger and bigger. In the tops of the clouds, temperature is below freezing and the water vapour turns into ice. Now, the cloud becomes a thundercloud. Lots of small bits of ice bump into each other as they move around. All these collisions cause a buildup of electrical charge. Eventually, the whole cloud fills up with electrical charges. Lighter, positively charged particles form at the top of the cloud. Heavier, negatively charged particles sink to the bottom of the cloud. When the positive and negative charges grow large enough, a giant spark - lightning - occurs between the two charges within the cloud. This is like the static electricity sparks you see; only, much bigger. Most lightning happens inside a cloud, but sometimes it happens between the cloud and the ground. A build-up of positive charge happens on the ground beneath the cloud, attracted to the negative charge in the bottom of the cloud. The ground's positive charge concentrates around anything that sticks up - trees, lightning conductors, even people! The positive charge from the ground connects with the negative charge from the clouds and a bolt of lightning strikes. http://www.planet-science.com/categories/over-11s/natural-world/2012/06/what-causeslightning.aspx
How is lightning formed ? (as explained by ilm-e-khshnoom)
Now let us take a look at the same phenomenon from the religious point of view as explained by Ilm-e-Khshnoom. The Arvahi Alam is made up of Anasari planes, i.e. the regions where matter is produced. Nature’s sequence to produce matter is Asha Chitra >>> Vaha Chithra >>> Gav Chithra >>> Sukhshma Anasar >>> Sthul Anasar Anasar’s are the building blocks of matter, they are Atash, Baad, Aap ane Khak (Fire, air, water and earth). The planes in the Arvahi Alam have sub-planes or transition regions between two such planes, which are known as Zamrirs. There are 7 such Zamrirs between two Dakhyus. All these Dakhyus and Zamrirs are in constant motion – nothing in nature is stationary as all are in the process of reaching Frashogard. The friction caused between the rotation of two adjacent Zamrirs causes Lightning. This lightning can strike as a forest fire and is known as “Zamrir-e-asfal” where the word “asfal” means inferior or lower category, since its derivative is from the lower anasari duniya (sthul anasar). Evaporation of water bodies takes place continuously day and night. If this evaporated vapour comes in contact with the spark of lightning it produces a Meteor or “falling stars”. Both these lightning fires can be used as one of the 16 fires (Atash-e-Vazisht) in the consecration of a second grade (duvvam darraja) Atash Behram. It should be noted that there are 7 such “second grade” Atash Behrams in India, where similarly produced fire of lightning was used. It is at such Atash Behrams that a 7-piece Machhi is to be offered. Science wrongly assumes that “falling stars” are those that fall from the starry vault. The 8th Asman of Anagra Raocha – which we refer to as the Abode of Endless Light or the starry vault – is in the Minoi alam where there are no Anasars ! So such stars cannot appear from there, and hence that assumption is wrong. _____________________________________________________________________________________________________
This extract is sourced from Khordeh Avesta Ba Tarikat – Ustad saheb Behramshah Nowroji Shroff – Pg 927. *** *** ***
Saturday, October 31, 2015
1) “Radih Mithra” or Righteous Thought:-
Afreen E Haft Ameshashpand
Vehan Padshah Bed!
Vatran Apadshah Bed!
Ej Kard Va Kunashneh Khish
Avaksh Pasheman Bed!
Those who are righteous more power to them
Those who are unrighteous make them impotent with no powers being attained by them
And let them be Pasheman for their nefarious deeds
So that they come back and return on the righteous Path.
In order to improve upon the bad mentality “ bud Mithra and Bud Karni” of those who refuse to believe or be obedient to our scriptures and Din, instead of running them down and abusing them deriding them openly in public, we should pass a Good Mithra that is righteous “Radih Mithra” in nature and set that righteous Mithra in motion That Radih Mithra is all about peace reigning in, let the real understanding come upon those who have been astray from righteous path. Till that time comes and dawn upon the evil person, may they be impotent in inducing their bad thoughts upon others and thereby wrongly influencing the innocent who want to remain on righteous path.
Similarly the same Mithra we can find in our Hoshbam prayers:-
“Vaso Khshathro Khyat Ashva;
Avso Khsathro Khyat Dravao.”
Those who practice Ashoi may he receive Khshathra
Those who nourish Dravao (by not practising Ashoi) may he never receive Khsathra.
Khsathra= Righteous Authority on which seal of approval from white side of Nature is implanted by which he receives many powers.
Let the evil thoughts of wrong doers be swept in “Apakhtar” or North Direction where all evil thoughts accumulate. Let Meher Davar take its own course and action through which the evil one will receive divine justice. It will only be through hardships and through silent law of “Akem Akai” working in nature impartial for every one will truth dawn upon the evil one.
Gatha:- “Akem Akai, vanguhim Ashim Vangahaoveh” In Gujarati there is a saying “Varela nahi valey, pun mar khathela valey” meaning it is only through hardships brought upon by bad destiny befalling upon the wrong doer and through the boomerang effect of “Paetoyoget” will he understand the truths lying in nature and redeem himself, or alchemize himself from charcoal to a diamond.
“Anumataey Daenyao, Anukhtaey Daenyao, Anavareshtaey Daenyao”.
Translation:- As per immutable laws in nature on which our Dini laws or Din Mithra is based upon. Those Din Mithra will activate Dini Stoat or vibrations. And what is that stoat that will be activated ?? The Stoat lying in nature is the truth prevailing everywhere, and that is:- “Aevo Pathao yo Ashahe” meaning Ashoi is the only true path that will deliver us to our final goal. That is the real “Radih Mithra” in nature.
Those few who aspire to improve the lot whom they think are not upto the righteous standards as per our Din and have gone astray, if they sincerely want to influence and impose their righteous thoughts on evil person gone astray should have only one thought in his mind that will cool down his anxiety for others. And what is that thought, Mithra :- “Buyam Saoshyanto” Translation:- We all each and every one of us will one day anyway and will definitely reach the level of a Saoshyant. So why worry and crib and cry what we cannot do about it in present tense.
For those who want to make a lasting impression upon those who they feel have gone astray they should as per the law of “Hatam Jijishem” meaning they themselves whilst practicing Ashoi and the tarikats make themselves an living example by which the others will take notice of him and start following what he is saying and thus redeem. That is the “Radih Mithra” in nature.
Radih Sakhavat is the next step that comes after Radih Mithra.
2) “Radih Sakhavat” or Righteous Charity:-
The money spent upon Anusheh Ruvan Kriya of the deceased relatives and Parents is money well spent and is towards “Haverashta” or is a righteous deed or action matching the “Havareshta” of a Yazad. Hence the money spend on Kriya Kaam is known as “Radih Sakhavat”. By doing the Hushmordi Kriyas or Pavmahal kriya like yajashne of a deceased one does not escape from the karma but the kerdar of deceased gets dissolved quickly. Kerdar= One encounters after his/her death, the good or bad elemental cloud that forms and follows the Ruvan like a glue.
Such Mithra can be found in “Rapithvan ni Afreen” and such a Anusheh Ruvan or Jindeh Ruvan Kriya the benefits of which goes not only to the Ruvan and one who is organizing such a Kriya or “Farmayeshna”, but with its beneficial effects Dadar Ahuramazda himself, Amesashpand, Yazad, Vakhshurey Vakhshuran Spitama Zarathost Saheb and all Asho Farohar become happy or “Khushnood” and thus the entire Cosmos and its creations vibrates with joy through Ashaunam Fravashi the Mithra and Manthra stoat of Kriyas.
The Humata of Dadar Ahura Mazda which is reserved for taking Ruvan from Hasti to Nisti and further bringing it back to Hasti after applying lengthy process of alchemization on Ruvan. That Mithra of Dadar AhuraMazda or Humata of Dadar Ahura Mazda is known as “Mithra – Barin”. The objective of Mithra Barin is fulfilled by this Kriyas and the one who organizes such a Kriya or “Farmayeshna” is blessed. Hence performing the Kriya of the deceased relatives and parents are supposed to be the righteous charity in nature.
In “Afreen baname Buzorgan” and “Rapithwan Afreen” it is mentioned that the “Farmayashne” that is the one who organizes the prayers and the Mobed who does it also receives it fair share of benevolent blessings from nature which rejoices from this Universal Charity for the sake of Universal Spiritual Progress.
That is why the Trusts that looks after such Kriya Kaam are known as Charitable Trust, and should come under Charities Act.
Reference:- “Frashogard” Magazine Volume 9: Issue 2, October to December 1919 Editor Ervad Phiroze Shapurji Masani Page 125 to 127
Monday, February 9, 2015
Basics of Zarathusti Deen in a Nutshell, and its practical use in our day to day life. What are they ?
Reference:- Parsee Avaz dated 22nd October, 1972 an article by Late Jehangirji S.Chiniwalla
Late Jehangirji Chiniwalla narrates as under:- We are the products of present education system and the political government under which we have to exist and survive in today’s times. The present Civilization that we are living in does not fail to make its mark and impression on us. Its effects whether good or Bad show on our outlook and are generally apparent and reflected in all communities, caste and creed. Unfortunately todays Science is under materialistic spell and we are all swaying under its spell whether we like it or not. The history of Parsees and their existence since last eleven centuries here in India too unfortunately does not exist with us. In spite of such shortcomings and surrounding known as “Vasna” the Parsees never failed to tread on the original teachings of their Deen as shown by their forefathers as a result they carved a niche among whole population of India in morality and spiritual advancement thus they shone like a diamond in sea of humanity thereby displaying their original Parsi Panu traits of their ancestors. They were also known to be charitable and large hearted in compassion and love for humanity in general. In the times of British Raj, it was noted in Britannica Encyclopaedia of those days that Parsi Community which was considered as minority, population wise there was not a single Parsi beggar nor a Prostitute in their community. There existed some so called reformists who craved for reform in their lifestyle and do away with ancient religious belief and tried to imitate western Materialism. Ustad Saheb Behramshah Nowroji Shroff when he established the school of Ilme Khshnoom in first decade of 20th Century around that period warned of reformist mentality prevailing in those times which was not reform of orderly manner in real sense, but can be detrimental for our Moral and Spiritual progress, and in the long run will have negative repercussions on the Community member’s character and personal life. Two public figures active during that time were Late Khurshedji Camaji and Late Jehangirji Vimadalal a champion of Orthodoxy. Both of them came in very close contact of Ustad Saheb Behramshah Shroff and were well aware of what Ustad Saheb predicted about future. Several doubts cropped up in their mind after hearing Ustad Saheb’s predictions. The questions in discussion put forth by Camaji to Ustad saheb were as under:- Can destiny of an individual or of whole community be changed for the better ?. Is it possible or not ? That such a discussion between Ustad Saheb and Camaji took place was witnessed by another known personality Late Khudabux Edulji Poonegar who told about its details to Late Jehangirji Chiniwalla somewhere around third decade of 20th Century.
According to Ustad Saheb the basic foundation stone for those who want to tread on Druj Parheji Tarikat-baaz Path and lead an ideal Zarathusti life is Amal of “Rasti” or Righteousness. He added by leading a TarikatBaaz Rasti life one can reduce and change considerably the personal negative Destiny that one has to encounter ahead. Rasti means being truthful to what comes his way and accept what comes his way knowing fully well that it is for his good, and there is no accident in nature and become aware of HIS meticulous ways of keeping records of one’s past Karma. Keeping in mind such assurance his weakness becomes his strength, and he does not become too happy in good times nor does he become dejected and heart broken in difficult times and he takes life as it comes. With such noble thoughts he continues with his Druj Parheji Tarikats.
What goes up has to come down anyway:-
Ustad Saheb had told to his very near Disciples many predictions for himself as well as for the community and times to come in future. He stressed heavily and said that our thoughts and outlook towards life is directly related to the type of life we lead. And likewise synchronising our thoughts the planets do revolve in toto and in concomitance with one another. In another words our thoughts dictates the stars to move in particular manner and subsequently planets and its movements do affect us and descend on us as Bagobakht. Thus instead of blaming destiny for ill-luck we have to blame non another but ourselves for what we encounter in life. If that truth dawns upon our consciousness we can never go wrong, and that truth is known as “Rasti”.
Thoughts, Words, Action, Habit, Character, Destiny all inter connected
“Watch your thoughts, they become words;
watch your words, they become actions;
watch your actions, they become habits;
watch your habits, they become character;
watch your character, for it becomes your destiny.” ………….Frank Outlaw
So if you want to change your destiny change your thoughts as it is interrelated and based on natural law that every action has equal and opposite reaction.The above principle applies to all human beings and is as per Law of “Akem Akai” as known in the Gathas. Ustad saheb laid great stress on this natural law and disclosed the holistic link between Physical, Mental and Spiritual state of a human being all inter connected with one another. Ustad Saheb further stressed on immutable law of Classification of Souls also known as “Jhirum”. The Ruvan or entire conglomeration of souls is classified and divided into five groups of souls having different level of consciousness. Each group of soul has been assigned 5 different religions. Thus Religion as many would like to think is not man made at all but in order to expedite the process of Frashokereti is gifted to us humans by almighty God himself and as per divine plan of Ahunavar. The Ratu of all five religions being our Paigambar Saheb and is known as “Zarathustra Gatha”. That Gathas are five in number its hidden meaning is behind this explanation.
For Zarathusti Bastekustian souls belonging to Berjish or Jupiter planet Ashoi is top most Agenda they have make it their Goal to be followed in their life time. Ustad saheb laid great stress and explained in details the importance of inculcating Ashoi in our life style, which has to be followed by observing righteousness or Rasti and side by side observing “Druj Parhej tarikats”=Tarikats or procedures to segregate the contamination or Druj from our body. Parhej= means to stay away from. The study of Philology based on western studies has not been able to explain what is Druj Parhej Tarikats. That is because they do not understand first and foremost “what is Druj ?” and from where it has come and its origin. They do not understand what effect it causes on the Physical, Mental, and Spiritual psyche of a Zoroastrian soul and how it is necessary to keep it in constant check.
Vispe dravanto tanu-drujo yoi adereto-tkaesha,
Vispe adero-tkaesho yoi a-sraosho,
Vispe a-sraosho yoi an-ashavano,
Vispe an-ashavano yoi tanu-pereto. ……………………………….Vendidad XVI; 18.
Translation:- All the dregvants that is those who commit a breach of the laws of Ashoi, and who keep their body vibrating with Drujih or evil magnetic influence= “tanu-drujo”, who are not observers of religious canons= “adereto-tkaesha”; all the non-observers of religious canons who are far from Srosh =“a-sraosho” that is the collective yazadic force; all those who are far from Srosh who are not holy or non-practitioners of Ashoi= “an-ashavano”; all the unholy are recurring to the physical tenement or are re-incarnating = “tanu-pereto”. ……… Reference:- Zoroastrianism Ancient and Modern by Ervad Phiroze S. Masani Page 370
The three Khâo:-
The three Khâo common to all other religions are termed in Avesta as:- 1) Asmo- Khâo, 2) Ashno-Khâo, and 3) Erezoish- Khâo which have different intensities according to the different grades of these religions. Besides these three Khâo of supreme intensity, the Zoroastrian religion being the final universal law of unfoldment necessitates a fourth Khâo termed as Ashahe- Khâo in the Avesta.
All these "Khao" require volume-fuls of explanation, and the knowledge of "Khao" is very essential for a student of comparative religions. The three "Khao” above-mentioned are again different in degrees of depth according to the "Jirm" to which the particular religion belongs. The five great religions of the world are inseparably connected with the five "Jirm" or luminaries. The Zoroastrian Law pertains to "Barjis" or Jupiter, the Hinduism and Buddhism - with all its sects belongs to "Tarad" or Mercury, the Islam belongs to "Hasam" or Mars, the "Mosesism" belongs to "Nahid" or Venus, and the Christianity belongs to "Kaevan" or Saturn.
Thus with the exception of the two "Jirm," "Shams" or the Sun, and "Dae" or the moon which play an important part in the religions of all the other "Jirm ", the five “Jirm” are respectively connected with the five great religions of the world as stated above. The Zoroastrian religion, which pertains to the “Jirm Barjis” with the Fire Energy "Atar-Froba" par excellence, requires a strict adherence to “Ashahe Khao” from its followers. It is a law of nature that moral responsibility increases with moral greatness, and the born follower of Zoroastrianism having to undergo the final round of incarnation here on earth is obliged to lead the earthly life in strict accordance with all the scrupulous details of “Ashahe Khao" or seventy-two principles of Ashoi. Hence the Avesta student of philology being ignorant of the fundamental basis of "Khao" of all religions, and having never dreamt of the extra "Ashahe-Khao" of the Zoroastrian Law, laughs out the main springs of "Khoreh"-preservation such as Gaomaeza, Nirang, and other injunctions of "Nish-nash-i-Druj.” A senseless imitation of the life of aliens around us in India-adoption of smoking, removal of cap and head-covering by both the sexes, no observance of rules of magnetic purity during menstruation and seminal discharges, etc. etc., - will ultimately lead the community to its extinction on account of the entire forgetfulness of the "Ashahe-Khao" of the Zoroastrian Law. If the writer of Zoroastrian Theology had learnt about the "Ashahe Khao" i.e. fountain-source of Piety required in the Zoroastrian life-leading, he would not have satirized the most efficacious khoreh-disinfectant by the meaningless phrase “dirty stuff.”
……… Reference:- Zoroastrianism Ancient and Modern by Ervad Phiroze S. Masani Page 436 to 438. This book was written by the author, comprising a Review of Dr. Dhalla’s Book of Zoroastrian Theology, who was a known reformist in those days. Incidentally the Taro, Nirang which has been called as dirty stuff by reformists is referred to as “Abe-Zar” or the Golden water.
Character building, saying Truth at all times, being true, trustworthy, honest in all his dealings with mankind and even towards mute animals, unconditional service to mankind, wishing well for humanity etc are considered as diligence, striving or efforts for achievements which are in fact the true characteristic traits of a Parsi and is known as Parsi-Panu for which our community is known today. Hence the basic foundation stone to be laid behind all this sincere efforts is persevering determination to follow tarikat path which will finally lead us to Ashoi and is considered as final goal behind all these efforts. We all are taking great pride in the past glory of our ancestors but fail to see the reason behind their success, and in fact we are letting go one by one all customs and practices they were observing in the past, till finally we will have nothing left to be followed and no religion left to be practised.
“Aevo pantao yo Ashahe, vispe anyaesham apantam”
“There is only one Right Path- the Path of Truth and Righteousness, all other paths are non-paths” teaches Avesta. A Bastekustian Zarathusti Soul can progress only in above manner and not by any means.
“Satya na paya vagar ashoi ne Nirangno Prabhav shakya nathi”
Reference:- Parsee Avaz Volume 20 Issue 42 Page 8,10
As per Zarathusti Deen behind our Physical body is the Ultra Physical body which nourishes it, also collectively known as Keherp. The Physical body and Ultra Physical body is connected with one another by a substance known as “Azda” which is flowing in nature. Keherp has 16 Chakras or vortex wheels which are always moving and has its connection with Physical body parts. Our Physical body is made up of mixture of Atoms. Every atom of our body is divided in two parts. One part which is nourishing in nature and is known as Jeev Jaan. The other part is negative in nature having tendency to destroy this life supporting Jeev-Jaan. This negative part of the atom is known as “Dravao” from which all sort of “Daruji” can emanate from it. To keep this Daruji in control and binding we Bastekustian Zarathustis have to observe laws of Piety or Ashoi which can only be done through Tarikat Path.
The Five Physical and Divine Senses:-
Our five Physical Senses of touch, taste, hearing, sight, smell, are connected with five Divine Senses in Keherp also known as “Panje Zarvikash e Zaher” and “Panje Zarvikash e Baten” respectively. We can strengthen our five Divine senses or “Panje Zarvikash e Baten” through our brain power of Manashni, Gavashni, Kunashni that is by observing Good thoughts, Good Words, and Good Deeds. But these Good thoughts, Good Words, and Good Deeds don’t come out so easily we have to make an effort for it. There is a way of achieving it, and that is by observing laws of Ashoi or Piety which will cleanse our physical, mental being, desires and kerdar or environmental desire field around us. A Bastekustian Zarathusti on path of Ashoi and tarikat Path can up to a certain extent reduce the negative destiny by being confident to himself that whatever is happening is for his own good. He gets strength from his weakness and thus manages new positive Destiny that will expedite his Spiritual progress.
Relation between Sudreh Kusti, Sarosh, Prayers, Five Divine senses and Destiny:-
The effects of planets is received by a human through Ushtan or life supporting breath force in nature being attuned with his personal breath force via Keherp or his Ultra Physical body. If a Bastekustian can develop reasonably his 5 divine senses by strengthening his Sarosh then he receives his hard Destiny in a diluted form through his developed divine senses of “Panje Zarvikash e Baten” . Sarosh Yazad can only come to his protection provided he follows righteous path of Ashoi. The Sudreh Kusti of a Bastekustian is an “Alat” or weapon and with that Amal helps him in extenuating the burden of his negative destiny. The “Girdo” of Sudreh helps him in that process.Thus Sudreh Kusti, Manthra Spenta Avesta Prayers, Druj Parhej Tarikats and Rasti all goes together in making a compound effect for spiritual progress of a Bastekustian, which are collective gifts to us from our Paigambar Saheb. The Sudreh should be of white cotton Mulmul and lawfully stitched with Sarosh Baaj prayers as required by our Farman with proper sleeves and length and nine seams intact along with 72 strands of wool knitted in a special manner for making Kusti. Performing Kusti Padiyav in every change of Geh, and reciting Baaj after every visit from toilet, and being done with purity and piety in mind or “Chokhai Pakhai” will assist us in spiritual progress by quantum leap. Such is science behind “Amal of Rasti” as shown in our deen.
Why Sudreh should be knee Length ?
In the making of a Sudreh, the length should extend from the neck to the knees. In this the idea is of connecting the invisible plexus operating on the neck with that on the knees. The neck is under the influence of Saturn, which (influence) extends up to the knees including the internal organs whereby the latter perform their function smoothly. A Zoroastrian is enjoined always to observe the principle of 'Khshnaothra Ahurahe Mazdaa' i.e.,
May Ahura Mazda be glorified. This means that at every stage and at all times in our life, we have to co-operate with the Blissful Principle of Ahura Mazda and defeat the destructive principle of Ahriman, the Satan, as stated already, by transmuting the effects of spiritual disorder into that of order, for which the Zoroastrian laws of purity must be observed. Our internal organs emit waste-matter which comes into friction with the rays of the Sun. By over covering the internal organs with Sudreh, the Sun's rays enter these internal organs in a refracted manner. Hence the length of the Sudreh should extend from neck to knees so that the waste-matter
emitted by the internal organs may not interfere with the flow of “Saturnian” current from neck to knees. ……………….Reference:- Manual of Khshnoom By P.N.Tavadia Page 414
Late Khurshedji Cama, Jehangirji Vimadalal and Ustad saheb:-
One of the many questions that Khurshedji Cama and Jehangirji Vimadalal had asked to Ustad saheb was what is basic foundation on which our zarathusti Deen is based upon ??. Ustad Saheb replied that “Rasti” or being truthful in every dealings is the basics and which has to be accompanied by Druj Parhej tarikats and its farman. Certain group of Philologists against Druj Parhej Tarikats were not very comfortable with the answer of Ustad Saheb and did not agree with him.
Message for present day Parsees from hidden Masters residing in Mount Demavand:-
The head chief of Magav group residing in Mount Demavand is known as “Sroshaverez Saheb”, for he being attuned to Sarosh Yazad and being able to hear Naad of Sarosh. As we know how Ustad saheb was drawn within Karsh of Mt. Demavand for three and half years and imparted knowledge by his Master “Sroshaverez Marzban Saheb”. At one time when Late Jehangirji Vimadalal in presence of Late Jehangirji Chiniwalla had asked to Ustad Saheb if any message was given to Him to be passed on to the community ? Ustad saheb replied affirmatively and said that message was given to him by Sroshavarez Saheb himself for whole Parsi Zarathusti Anjuman residing in India. The message is as under: -
“You return back to India and pass on the message to each and every Parsi of never to leave Tarikat Marg of Ashoi. For if one let go of the basic fundamental path of Tarikat, all will be lost for that is the very essence of our Zarathusti Deen, and you will lose all your Parsi Panu”. ………..Reference:- Khordeh Avesta Ba Khshnoom by Dr. Faramroze S. Chiniwalla Page 667.
The priceless Heritage passed on to us by our forefathers from our Paigambar saheb is 1) Tarikat Marg of Procedures 2) Bhakti Marg of Manthra 3) Kriya Marg which will fetch us immortality. These three paths described are considered as Royal Road. We as a community will prosper and flourish till we adopt this Royal Road, but the moment we let go of this Royal Path or do away with it; we will encounter all sorts of hardships and difficulties in our life.
Late Jehangirji Vimadalal after hearing Ustad Saheb’s message asked him again if that is the only message Sroshavarez Saheb has given to our community.Ustad Saheb laid great stress and said affirmatively that this is the only message given by Sroshavarez saheb to our community. If one wants to know the true nature and importance of who is Sroshavarez Saheb ? one can refer Parsee Avaz dated 13th September 1959 page No 2
Also refer from this blog site:- Sixteen qualities of an Athravan Part 2 & Part 7 respectively. Click:- Sixteen qualities(Virtues) of an Athravan – Part 2, Sixteen qualities(Virtues) of an Athravan – Part 7
Ustad Saheb also said further to Late Jehangirji Vimadalal as under:- “Nakar-khanneh me Tuti ka Avaz”. Meaning just as Drums being played loudly on a stage, in all the commotion and din of its clanging rattling sound a feeble sound of Parrot will go unheeded and fall on deaf ears.Similarly his advice and Sroshavarez Saheb’s message to the community has been disregarded and not taken seriously.
Prayers, Speech connected with 8th Chakra:-
Our wise ancestors never failed to repeat to us that “Bandagi Do Bakht”, meaning prayers can manifest new destiny for us. Ustad saheb explained to us that very essence of every Avesta prayers is complete obedience and acceptance of natural laws on which this universe is based on, and we are supposed to do prayers along with Rasti and Tarikats. One of the greatest gifts that Dadar AhuraMazda has bestowed upon human beings is the ability to speak out their thoughts in an organized manner and grammer. Our speech is connected with tongue which forms as 8th Chakra and 9th Chakra of voice in our keherp. Every Chakra is made up of 4 elements of Fire, Air, water, and earth or Atash, Baad, Aab, & Khakh respectively of which some out of total four are in active mode and some in dormant mode. In the 8th Chakra of our tongue the Khakh is very much active and thus the tendency and inclination to speak untruth or lies. By speaking truth he converts the Khakh part of his 8th Chakra to firey energy. Thus Prayers uttered with right attitude and aimed in right direction is a must otherwise it’s of no use even if you pray for whole day and “Bhani Ghani ne dyanat Buri” will fetch us nowhere and we will keep on moving in circles with “Apply-apply and no reply” Then we blame our prayers not being effective.
Resolve to always speak truth:-
Our tongue is flexible and has Khahki element in it and can slip at very nick of time to lies. But the very first and natural instinct of Man is to tell the truth, yet that instinct is subdued owing to Khakh in our tongue aided and abetted by our 5 worldly senses or “5 Indris”. A Bastekustian if he so desires can, through his sheer will power pass a resolution in his mind never to utter lies and speak truth only. His tongue should never speak lies but instead only make use of it in reciting Avesta Manthra. But such a resolution is not very easy to keep and requires herculean effort or “Purusharth” from our side. Just as Rubber band when it is stretched heats up and will be elongated, but the moment we reduce the stress it shrinks back to its original shape and form. Our mind too similarly reacts like a rubber band and is elastic in nature. We make a conscientious effort and stretch our minds never to tell lies, but the moment our self-restrain becomes slack we tend to make a mistake and go back to our old habits. The heat in rubber band when stretched is denoted by the effort made by us to speak the truth. So it very much depends upon our resolve and how firm we are and constant effort to be made till we succeed. In a boxing ring defeat is not confirmed till the time when we refuse to get up after the knockout punch. So try-try till we succeed and never to give up.
Stretching of a Rubber Band
Note:- The basic aim behind all our Tarikats is to convert Khakhi parts of our chakras to firey Chakra. In this way by speaking truth, Khakh or Earth in our 8th Chakra which is gross and gravitates downwards is converted to fire which will alleviate upwards, just as a flame of fire always aims skywards. Thus feet of a highly evolved soul will never touch the ground because gross part or Khakh of their elements is converted to fire. The undermentioned image depicts a rock carvings which display a human form called as “Annunaki” having wings and tendency to fly. According to ancient Mesopotamian mythology, Annunaki is a word which means “ Princely Offsprings” and those of Royal Blood.
The only right way to face our Destiny bravely:-
The majority of our community has their faith intact and if they make an effort to follow Druj Parhej Tarikaats, and wear Sundreh Kusti as prescribed in our deen, do Amal Kusti Padiyav regularly, then in future during the worst period of turmoil nature will help us and will receive unseen mysterious help from least expected quarters. Whatever livelihood and income is written in our destiny including good times and bad times we have no alternative but to accept it for this too will pass away, and have patience and faith in God. By adopting Rasti,Tarikats, Kusti Padiyav, Avesta Manthrakhani our destiny won’t be too harsh on us and we will escape from a major crisis by undergoing only little difficulties or as in Gujarati saying “Suli ni vidhan kateh jay” meaning if crucification is imminent in your destiny but with your good conduct you will surpass it with few scratches only, thus avoiding major crisis. This is the only solution and the right way of tackling difficulties coming in our path and as taught by Ustad Saheb. Vidhan=destiny, suli=crucification, katey=mere thorn prick.
Communism - Poison for Society:-
The other question asked to Late Jehangirji Chiniwala is about this country of India which we have adapted as our Karma Bhumi and this soil being linked with our destiny. Late Jehangirji was not very comfortable in answering such a political question. Whatever predictions Ustad saheb has made 25 years after India achieving Independence from British has come true. Congress is the ruling party ever since we have achieved independence. The political “Will” adopted by Congress Party to govern the country were faulty and not in keeping with the natural laws. First and foremost we must never forget our essence of being spiritual in nature in whatever we do and in our physical existence. Basically we are not human beings having a spiritual existence but we are spiritual beings having a human existence.
Let us see what William Boetcker has to say about “Common Sense” in ten different ways.
The Ten cannots :-
Rev. William John Henry Boetcker(1873 – 1962) – Presbyterian, conservative and inspirational public speaker, from a pamphlet produced in 1916, called “The Ten Cannots.”
1) You cannot bring about prosperity by encouraging thrift.
2) You cannot strengthen the weak by weakening the strong.
3) You cannot help little men by tearing down big men.
4) You cannot lift the wage earner by pulling down the wage payer.
5) You cannot help the poor by destroying the rich.
6) You cannot establish sound security on borrowed money.
7) You cannot further the brotherhood of man by inciting class hatred.
8) You cannot keep out of trouble by spending more than you earn.
9) You cannot build character and courage by destroying men's initiative and independence.
10) And you cannot help men permanently by doing for them what they can and should do for themselves.”
We will be only inviting chaos, anarchy and misery if we ever forget our spiritual purpose of our existence. Just as Iran is considered as cradle of Civilization so also many of present day ills have also been borne from it. In fact one of many reasons and cause for downfall of Iran was due to faulty policy adopted by Mazdak during King Kobad’s reign and what we know today as “Communism or Samyavad.” The other reason was inter marriages and no regard for preserving purity of our seed or Boonak Pasbani.
Ustad Saheb had predicted that rulers of independent India will adopt many materialistic policies of the west, the end result will be failure to govern the masses in organised manner. We as Parsi community meniscal in quantity as compared to entire population of India are bounded to obey the law of the land as far as politics is concerned. Those of us Parsis who have derailed themselves from the path of Tarikat and let go the path of Ashoi are equally at fault similarly those in political circle who have adopted faulty administrative and political principles will encounter failure in the end. There is so much fascination for Communism and its faulty principles have been adopted without thinking about its consequences to the masses, just because of easy income at expense of State. Some of the Industrialists of Independent India with their greed have distorted the finely tuned balance in nature and “Law of Akem Akai” and karmically invited as per “law of Paityoget” faulty materialistic Communism in mainstream politics. As per law of Akem Akai one gets what one deserves and there is no free lunch, we have to work for everything what we wish for. But as per Communism wealth is equally divided amongst the masses irrespective of one having worked for it or not. Similarly along with the wealth even women was divided disobeying the “law of Jhirum” which finally paved way for downfall of Iran. The definition of a “Parasite” as per dictionary is Noun 1) An organism that lives on or on other organism (its host) and benefits by deriving nutrients at the host’s expense. 2) Derogatory- A person who habitually relies on or exploits others and gives nothing in return.
One of the basics that Communism encourages is “Parasitism” who keeps on forgetting is that if you want to give rights to all, then they should be made accountable also with responsibility which is conveniently forgotten by them. If anything is given free of charge and without one making any effort to achieve it then it is not appreciated and one becomes lazy and takes things for granted. What we hear today is rights of Gay LGBT, the rights of a rapist or a child molester, the human rights of terrorists to have all facilities in jails, but they themselves forget the basics of humanity. Those who attempt to explain that homosexuality is considered as Sin in all religions are considered as superstitious and backward. We are living in “Andher Nagri, Chopat Raja Zamana”.
Lamb:- Why are people so fascinated with the State ? Wolf:- Well, State gives us a single possibility to live on account of other people.
Nature’s law of limit and justice:-
The aim of Congress party to eradicate poverty in Independent India was really commendable but it cannot be merely achieved by adopting faulty policies. Nature works in different way and ignoring the way nature functions is inviting disaster. The “law of limit and justice” exists in nature also known as “Hud ane Insaf no kaydo” which cannot be overlooked if you want to run a huge country like India with its vast population.
Today we are living in times of turmoil and we are all getting swept in its waves finally all’s well that ends well and net result will be after all good but the coming events in near future cast its dark shadows as we can see by daily events unfolding before our eyes as we watch in media and press. Parsis when they migrated from Iran to India adopted farming and toiling of plough which made them self-sufficient and independent besides they also took profession of business in which they prospered like anything. Parsis of today will prosper if they stick and adopt to the ways of their forefathers. In beginning of Khorshed Niyaesh Dadar Ahuramazda is known as “Khalek-Makhalukh”= Creator of the Created; “Alarejak Roji Dehandeh”= The giver/dispenser of Roji –Razak. We can ask ourselves, is it possible for him to fail us ? The omnipotent=”Harvespa-Agah” Dadar AhuraMazda never fails in his duty and there is enough food and water for every one of us and even mute animals and livestock never has to worry about food. The only problem that crops up is when greed replaces our basic needs and one solely works over time for accumulating wealth even at expense of one’s health…..Reference:- Khordeh Avesta Ba Khshnoom Dr Saheb Faramroze Chiniwala Page 193.
Not a Penny more or less than what is in one’s Destiny:-
In hope of earning extra income if we become impatient and greedy and work over time we are not going to get anything in excess of share in our destiny because whatever is in our destiny we will receive it anyway, not anything more nor less, however much in excess we try. In Gujarati there is a saying “Phoreh Mathu ne karey ratu”= break head and work overtime whole night=ratu. It is a mistake to even think that with immense wealth the problem of feeding humanity will be solved. Nature just does not work that way and meticulous account is maintained of Neki and Karni recorded in Meher Dakhyus. There is no free lunch and one has to work for anything we want to acquire.
We should have implicit faith on divine justice, lead righteously= Rasti, simple living and high thinking and just enough for our basic needs, with Tarikats, Manthra Khani and Meher Patet. The only solution for removing individual and collective poverty is Meher Patet. Meher= truth, Patet= resolve never to repeat. Only misery awaits if one wants to follow path of Communism which is going against natures law of Justice and limit. We are slaves of our greed and real freedom is only by freeing us from our inner carnal desires of greed. Any righteous person on path of divine grace will stay away from poisonous faulty thinking of Communist propaganda. The future is awaiting us to repay back with every dues what we have taken from it, no denying about it, but can anybody stop us from leading a Zarathusti life of Rasti and Ashoi. It all depends upon us in the end.