Sixteen qualities(Virtues) of an Athravan – Part 6

Reference (old) Parsee Avaz 29.11.1959 page 4 & 6 “Porso- Pasokh va Nuktechini” column or Question and Answer Column

8) Kherdi-Kunashneh:- As per wish of Harvespa-Agha whatever benevolent deeds of Kunashni are required to run the nature’s machinery can be aided and reinforced by exalted actions or Kunashni of an Ashwan Athrawan. Today in this present Kaliyug, Yasna and Standard Operating Procedures of all performed Kriyas can only be orally passed on from generation to generation as running Traditions. An ordinary Athravan of Hutox category even in this kalyug or Hashmi Zamana and bearing load of his complicated and convoluted karma, can if he remains true to all Farman’s of our deen develop further the above mentioned quality of an Athravan. Such a kriya ritual even when performed by him but within the ambit perimeter of Pavmahal Talismanic circuits becomes potent and efficacious provided correct procedures are followed whilst performing it. An ordinary Athravan having developed the above mentioned quality of an Athravan, will with his developed Kherad and explicit obedience perform such a kriya verbatim as shown to him by his seniors and dare not repudiate and make any changes in long standing traditions as per his whims and fancy.

Whereas an Ashwan Athravan can transform this particular quality of Athravan into endowment of power by manifesting for himself power booster elemental fields known as “Upyan of deen” that will vitalize this performed Pavmahal Kriya of Yasna into a sure shot success. The faithful followers of our deen are benefited by such selfless Kriyas performed by Ashwan Athravan for benefit of mankind. Such an Ashwan Athrawan will fully understand the detailed making of such Kriyas and with his mind’s eye can in “Sezda” cinematographically demonstrate to adept the keherp formed in nature by this Kriyas. He now can see spark of Ahuramazda and praises all his creations. He now understands that both the Sinner and an Ashwan Abed are on a certain level of evolution. He does not look down with contempt towards a Sinner and there is no trace of acrimony or bitterness within him. He does not get angry anymore and Aesham Dev the Dev of anger cannot harm him.

9) Chisti-Vastrem:- Divine Wisdom is another meaning of Chisti-Vastrem and an ordinary Athravan of Hutox category having developed such a quality is blessed with Wisdom. Wisdom and Knowledge are interconnected but what sets it apart from one another is as under:- "Knowledge is not what you can remember, but what you cannot forget." Also Knowledge makes us proud whereas Wisdom brings humility in us and hence adage as follow:- “Knowledge is proud he has learned so much, Wisdom is humble he knows no more”……. By Anonymous.
Whereas an Ashwan Athravan can transform this quality of Wisdom into Power as a Seer having realized wisdom of three tenses of stretch of time also called as “Trikaal Gyani” . Our Paigambar Saheb could see much beyond that and could foresee seven tenses of stretch of time or “Zarwan”.

10) Yozdathre-Tanu:- The literal meaning of it is physical body of Piety. Ordinary Athravan who observes all Tarikats leading a lawful married life, bearing all responsibility of his family keeping his passions under check and using it for procreating only and not for self-gratification can develop the above mentioned quality of Athravan by being able to assimilate divine blessings in his “Aipi” or immediate surrounding his physical body. As per teachings of ilme-Khshnoom there is subtle difference between body of an Athravan and a Behdin which we ordinary humans cannot make out. Physical body of an Athornan who observes all canons of deen possess the vibrations or Stoats of “Honwar” in more abundance than a Behdin and hence is eligible to assimilate “Gune Parwar” thereby maintaining flow of high grade “Akherater Khoreh” in his spanking clean “Aipi”.An Athravan having undergone complete Navar, and Maratab can invoke divine benedictions. Whereas an Ashwan convert this quality of Athravan into power stored within him. His Ushtan or Breath force gets connected to Adar Froba the atash prevalent on 6th Orb of Asman. He is able to connect himself with “Yozdah” energy that is prevalent in nature which can grant Piety to the one who is eligible for it. Such a Ashwan automatically becomes a co-worker or“Humkar” of “Yozdah” energy prevalent in nature. He can build Talimanic protection circuits or benedictions composed out of Mathra and Yasna. Besides he not only can subjugate lower grade of “Sephli” evil Jinns or Pari but can convert them into higher grade known as “Ulvi” spirits.

Having developed all the above mentioned qualities including the above three qualities of Athravan namely Kherdi-Kunashneh, Chisti-Vastrem, and Yozdasthreh-Tanu than a Athornan is qualified to reach classified “Asantar” grade of Zoroastrian Priesthood.

11) Shiva-Hizwan:- The word Shiyav can also mean Sudreh-Kusti and Hizwan means to make best use of it. Ordinary Kesashi Athravan can develop this quality by maintaining Amal of his Sudreh Kusti properly. He can with his oratory skill be able to convince Sceptics the complex topics related to our religion with ease. Ordinary Oratory skills are different than oratory skills developed by an Athravan having developed above quality of Athravan. An Athravan makes use of his 8th Chakra of tongue as well as 9th Chakra of his throat to provide a lasting impression of greatness of our deen with his speech. Whereas an Ashwan Athravan whose mere uttered words and speech becomes a means of power to bring down Yazatic blessings on this earth. He can at once convince even a sceptic, once vibrations of his speech reach the ears of a Sceptic. If one is able to find a Ustad or Master of such an Aswan Athravan then he can grant his disciple with special powers known as “Ata” or blessings of Asere-Roshni currents prevalent in nature, and his disciple can convince anybody with the power of his speech.

Having developed all the above mentioned qualities including quality of Shiva-Hizwan then an Athornan reaches classified “Rathvishakar” grade of Zoroastrian Priesthood.

12) Narma-Nask:- Narma means interpretation of a hidden meaning of a word and Nask means assemblage of all Avesta Volumes. An Ordinary Athrawan of Hutox category can with help of Ustad or Master having knowledge of Stoat Yasna, decipher the inner exposition of Avesta prayers and derive “Taavil” from Manthra. Whereas an Ashwan Athravan can transform this quality into Power by having authority to create Zend Avesta and he can actually see the elemental fields emanating from formation of stoat vibrations of such prayers.

Having developed the above mentioned quality of Narma-Nask then an Athornan reaches classified “Havanan” grade of Zoroastrian Priesthood or Yozdathregar.

He is now authorized to consecrate Hom or “Hom Ejan” and can materialize divine Keherp from such consecrations. This by itself is a very complex and lengthy procedure. For bird’s eye view of Classification of Zoroastrian Priesthood a chart has been prepared which will be put at the end of the serializing of complete article.

13) Rast-Avesta:- Literal meaning of this word is to pronounce Avesta prayers correctly. There are many ways of reciting Avesta in “Drenjya” form and in certain manner of tone, texture and having correct decibel of sound having high and low peaks like a melody which can be only shown by his Ustad or Master. Drenjya means reciting Avesta prayers from start to finish at one go like low of water in a stream and in short spells of Breath and with prescribed pronunciation, punctuation and enunciation as recommended for Avesta recitation, which requires a guide or Master. An ordinary Athrawan having developed above mentioned quality of an Athravan can do so under guidance of Ustad. Whereas an Ashwan Athravan can transform this quality into Power. He besides praying Avesta in certain Drenjya manner is able to see with his own eyes the Keherp formed in nature by stoat vibrations of such recited prayers. Whilst reciting if he finds disharmony in melody then he adds immediately corrective remedial vibrations in his recited prayers having particular stoats which he is proficient in it. Such measures adopted by him will iron out any anomalies arisen from recital of Avesta prayers. For example just as a painter while painting his art piece if he finds any defects which is an eye sore to his experienced vision will correct it immediately, similarly an Ashwan Athornan with help of “Stravi Gathavya Vacha” spiritual technic of praying Avesta prayers, can see with his sheer eyes the keherp formed from vibrations of Manthra recited and its respective Mithra that are prevalent in nature along with it. One of the method of praying Avesta is Mithra along with recited Manthra which was practiced in olden times but is now completely forgotten today.

Note:- Manthra can be prayed in three different ways 1) Drenjya 2) Mur 3) Stravi Gathavya Vacha. In Drernjya the devotee prays Avesta with one Para after another like free flowing water in a stream of river with only one thought force in his mind that he receive the benefits of prayers offered by him and help in his own small way Dadar Ahura Mazda and HIS functions in nature of fighting against dark forces. But whilst praying in above manner he should remain stationary and not swing like a pendulum as is the case with many of us. In Mur type of prayers the devotee besides praying in above manner sits in a special manner known as “Do Zanoo”. When we see photo of Shah Faredoon sitting and praying we can see him not crossing his legs but folding his legs at his side by touching both his thighs( Do Jang – Do zanoo) together folded on his side.

In Stravi Gathavya Vacha he prays Avesta along with his Mithra. ....... Reference Khordeh Avesta Ba Khshnoom by Dr. Saheb Faramroze S. Chiniwala Page 27 - 29.


Kind regards,

Firdosh

........ to be continued further

Sixteen qualities(Virtues) of an Athravan – Part 5

Reference (old) Parsee Avaz 22.11.1959 page 4 & 9 “Porso- Pasokh va Nuktechini” column or Question and Answer Column

4) Yazdan-Minidar:- The word Yazdan depicts the flow of benevolent currents of Asere-Roshni, and Minidar means to breath and be fully aware of it. When an Ashwan Athornan breaths he establishes direct contact with benevolent flow of blessings known as Asere-Roshni. The frequency of his breathing and that of Asere-Roshni becomes one thereby fully remain attuned with it. The above quality of Athornan now does not remain merely a quality, but an ashwan can use it as a weapon to fight against dark forces in nature. Whereas ordinary Athornan of Hutox category becomes capable of assimilating Asere-Roshni currents within him. An ordinary Athornan not of Ashwan category but belonging to Hutox who relentlessly day and night remains in Urvisgah or within the circuits of an Atash-Adaran or Atash-Behram becomes eligible and fortunate enough to catch up altruistic “Niruey” and “Puyandi” which are nothing else but various kind of Asere Roshni currents so prevalent in Urvisgah to be retained in Athornan’s Aipi or surrounding field of his physical body. Such a Athravan is now called as “Khup na Dhani” or having achieved Mastery over doing Khup, who is now because of his special powers remains untouched by evil spells of a black magician. Even Athornan of Hutox category who is a family man and yet load bearing his Karma can be capable of such a feat if he is faithful to his deen, following Tarikats sincerely and who has developed his character to highest order which has become his second nature, and epitome of quality breeding. Late Dasturji Faramroze Navroji Kutar being a vibrating example of the above mentioned quality of Athravan, thus becomes a protégé by nature itself, who is now immune to black spells cast by an evil magician. The difference between evil man and god fearing man is that the former is self-gratifying keeping his own interest on priority basis, whereas God fearing man will always strive for selfless duty towards mother nature and he is thus called as Hutox an humble servant of deen who does not complain against all odds.

Late Jehangirji Chiniwala explains further in this article as to how Late Faramroze N. Kutar had narrated to him his personal experience about a Black Magician in Navsari known for his black art who could with his powers locate what was hidden in fist of a person. Incidentally Late Dasturji Faramroze Kutar was passing by and noticed the drama enacted by the magician in front of audience. The magician was trying to show off his powers and Dasturji took it as a challenge. He discretely hid in his tightly clutched fist his holy Padan which he used for his prayers and asked the magician to guess what was in his clenched fist. The Magician was unable to recognize what was in his fist and finally conceded his defeat. From the above mentioned narrated incident Late Jehangirji recognized and saluted the sterling qualities of what a true Athornan like Faramroze Kutar possessed with him, who was known for leading a pious life within the precincts of holy religious institution at Navsari and leading strict Tarikats of Ashoi in his nearby residence. .Late Jehangirji was convinced that Faramroze Kutar managed to keep his Aipi that is surrounding his physical body to the extent that it was surrounded with Asere Roshni fields that protected him from outer pollution.

Whereas an Ashwan Athornan having developed the above mentioned Yazdan Minidar quality of an Athornan as his forte, could actually use it as an asset of special worth and utility wherein he can actually see Asere-Roshni fields with his divinely developed eyes. The above quality of an Athravan now becomes his strength and his forte. He is now able to merge Asere- Roshni currents so prevalent in nature into his own “Ushtan” or Breath force thereby both vibrating with common rhythmical oscillation. Such an Athrawan can manifest Pomegranate seeds from his Sudreh’s Gireban as proof of his piety, and can make Sudreh Kusti as a medium with which he can cure many illnesses troubling a sickly person. Such an Ashwan Athornan can with his divine powers shatter blackest of black fields of “Adha-Manthra” created by an evil Magician.

5) Mino-Vinashneh:- The very word means “being capable of seeing Minoi world”. An Ashwan Athornan having developed this quality of an Athornan can as a special developed power see with his own eyes the hidden Minoi world. He can view with his own physical eyes as to how exactly a Pav Mahal operates and functions in nature. He can even see as to how and where a dead person’s soul goes thereafter his physical death from this world.

An ordinary Athornan who has his karmic debts still pending but having developed the above mentioned quality of an Athravan can only cultivate this quality but cannot use it as a power driven tool as used by an Ashwan Athornan. He cannot see the Minoi world as can be seen by an Ashwan but he can see the other lower worlds of spirits, but is not at all afraid of viewing it. He with help of his Ustad or Master who has given him special gift of Manthra can with his special procedure or “Amal” of “Khup e Ruvan” activate it everlastingly, and can even subdue and mellow down Djinn or “Arvahi” who are evil in nature into submission.

6) Pak- Minashneh:- The literal meaning of this word is pure and holy Manashni or pure thoughts. An Ashwan Athornan having developed this quality of an Athornan can as a special developed power cultivate their thoughts which can be likened to a sharp sword. That sword which can decimate disbelief of Agnostic sceptic and cower him down to submission of true belief and thus instil faith in him. Such an Ashwan Athornan if he suddenly encounters a prostitute, and if he wishes so, can even convert her selfish passions to selfless love for her husband only. He can if he wishes so, with his pure Manashni convert the prostitute making her realize her folly and she thus opts for leading a selfless saintly life, rather than indulge in gratification of lust like before. He becomes semi Yazad if this quality is transformed in powerhouse of Spiritual strength. He with his strength and “vathwo-frado” emanating from his eyes can even turn a ferocious man eating tiger or lion into a pet animal.
But an ordinary Athornan who has his karmic debts still pending but having developed the above mentioned quality of an Athravan with Tarikats of Ashoi can only cultivate this quality but cannot use it as a power driven tool. If a sceptic non believer tries to ridicule him with questions with intent of poking fun and mischief, an ordinary Athravan having developed above mentioned quality can with his sheer Manashni and mere presence, convince the sceptic which will in turn have a positive attitude of admiration for Athravan. The sceptic gets convinced by an Athravan having pure Aipi.

7) Rast-Gavashneh:- The translation of the word imply- truthful speech. An Ashwan Athornan having developed this quality into power can make things happen with his mere uttered words. If he blesses a person than his blessings will come true. He speaks sparingly and he never speaks ill or curse anybody. He can with his special powers of Meher Yazad illuminate into a person’s small world. He spreads along with him Roshni and enlightenment where ever he goes. He can now even converse with Gospandi animals and birds.

Whereas an ordinary Athravan of Hutox category, having developed above mentioned quality can convince a person with his spoken words. He being truthful in his speech, a person back biting or speaking ill of him will be automatically exposed and get caught.
By developing the above mentioned four qualities of Athornan namely Yazdan-Minidar, Mino-Vinashneh, Pak-Minashneh, and Rast-Gavashneh he reaches the stage of Aab- Beretar of Zoroastrian Priesthood. Aaab meaning water but we don’t have to literally translate it as medium for transporting water but it can actually mean that water which is cleansing agent in all kriyas which helps in drawing blessings from Minoi world, and the machinery used by nature itself can be understood by “Sezda” Divine Cinematography seen by divine eye which only a Master can show it to us. Such an Athornan is proficient in all Kriyas. But the above mentioned qualities of an Athornan remains a quality only if an Athornan is having complicated karmic debts to be settled first, till all the past Margarzan Gunah dues are not settled first sincerely and with truth, and till he has absolved his passions by being a family man leading married life, and till he takes trouble of sincerely following “Druj Parhej Tarikats ” that is alchemizing his Druj to Gaav. Only after having settled his Karmic debts can he proceed further and develop these qualities of an Athravan into a store house of divine powers which now becomes a weapon to fight evil. But today we do not see any Athornan who is willing to go through all the trouble of leading a life of Tarikat. The sorry state of affairs is that today’s Athornans now behave like Behdins. They are careless when they have hair cut or pairing of nails, they eat in any vessels or plates in a hotel, they wear clothes washed by others, travel freely in crowded bus, train where people are in impure state. An ideal Athornan should abstain from all these impurities, and concentrate in keeping his Aipi clean by using Aabe Zar or Taro, take Baaj of Druj Parhej like Baaj of Toilet, Pach Tae ni Khavani Baaj, eat food prepared with ashoi by his wife known as “Gorani” or a Zarathusti Cook following cleanliness or even better still preparing food himself, take Baaj even before drinking water, once again washing clothes washed by a Dhobhi by using well waters, remaining within holy precinct of an Atash Behram or Atash Adran, being virtuous and morally strong willed and control on his passions by practicing Tarikats, having implicit faith in his deen and Paigambar saheb’s and his Soshyant’s teachings. Taking all the above into consideration then and only then can he proceed further in developing these qualities of an Athravan, by keeping his Aipi clean and thus pave way for developing “Akheratar Khoreh” in his clean Aipi.

The Western studies and mere philological translation of our scriptures without applying Tavil or inner exposition of Khshnoom can only weaken athornan’s faith on age old time tested oral practices and Tarikats which were followed by our forebears. In a metropolitan city like Mumbai practice of many Tarikats becomes difficult, but a Athornan who will faithfully practice Tarikats as done by their ancestors than he will never discard his prick of conscience which gets strengthened further by practice of Tarikats and he develops habit of listening to his inner voice which is seat of his heart the tenth Chakra. He then develops Akheratar Khoreh when he observes Bareshnoom nahan which will definitely evolve him spiritually. In fact ordinary Athornan who is on path of spiritualism, it does not merely offer him an escape into a so called metaphysical paradise or show business of his own imagination, but it does offers to him a giant opportunity to become Master of the self and doer of the chosen acts and deeds. That is what a highly evolved Ashwan Athornan does; selfless service without making any show, twenty four hours by seven. Today we have in our midst another problematic and faulty studies of Theosophy where in absence of proper guidance from a spiritual leader and unquenched thirst for spiritual knowledge many of Athornan did get drawn to it. Many of us will ask what’s wrong in studies of Theosophy.

Theosophy does indeed have spiritual truths in it but these truths are taken in parts from all religions and the net result is cocktail of all religions which is taboo for us Bastekustian Zarathostis. as it is faulty. Theosophy has generally taken many things from Buddhist religion, even Sanatan Hindu religion warns its followers to apply caution, as they themselves find fault in many of its teachings contrary to Hinduism. Zarathosti Athornan who does study Theosophy will never have faith on certain aspects like Tarikats as explained in Zarathosti religion. It then becomes difficult and hard for them to accept what our religion means when it says Majistamcha, Vahistamcha, Shrestacha. An athornan’s faith gets shattered after studies of Theosophy, and their contact with Ushtan of our Paigabar saheb and his chosen Soshyant gets snapped and disconnected. Hence Ustad Saheb Behramshah Shroff has cautioned Khshnoom Anjuman to remain away from Theosophy which is elementary path reserved for Atheists who do not even want to acknowledge existence of God. Hence faith is very important factor here, without faith Athornan will never accept what is said above but under false pretext of religious studies of Theosophy will only have inflated Ego. He can never cultivate any of 16 qualities of an Athrawan and will be only namesake Athornan.

Firdosh
................... to be continued

Sixteen qualities(Virtues) of an Athravan – Part 4

Reference (old) Parsee Avaz 15.11.1959 page 6 “Porso- Pasokh va Nuktechini” column or Question and Answer Column

In our previous part we all saw how keshash is very important for one to fulfil it and till all our keshash is over and we do not keep on adding further any new Keshash, we cannot progress spiritually any further.

Statue of great Persian Bard of Iran Firdausi Tusi in Masshad- Iran, and in Rome- Italy
In great epic Shahnamah immortalized by Firdausi Tusi, he tells in his “Soliloquy” as under:-
Aagar pil ba pasheh kin aavard;
hameh rakhneh dar dado din avard
Translation:-
Even if there is avarice (kin) between an elephant (pil) and a mosquito (pasheh), and elephant with his mere strength tries to have his way by hurting even a mosquito
The law of Deen and Justice (dado din) is meticulous and will not allow it for these laws are based on Keshash, and retribution will follow after every bad deed.
………………….Reference:- Parsee Avaz dated 01.11.1959


Chuninast raazash nayamad pakid;
Nayabi Bakhireh che gui kalid

Translation:-
The law of Keshash is such that one has to go through it anyway, and key to open it is always hidden (raazash) and is to be never disclosed to us.

Dare Bastehra kas nadanad koshad;
badan Ranj umare tu gardadd babad

Translation:-
That which is hidden by nature for us and the doors (Dare) are shut tight (kas nadanad),
you will never be able to open those doors for it will only weaken your body(badan ranj) even if you try throughout your life (umare tu gardadd babad).

Del andar Sarayeh sepanjih maband;
Sepanji nabashad bart Sudamand

Translation:-
But from all these so called injustice meted to us one has to learn a lesson in your heart (Del andar) from it;

Release yourself, Let it go and stop clinging your past. Not to have any attachment to our worldly stay of few years for that will be detrimental to your spiritual progress.

Let it go:-

In other words the whole misery of life is created because of our clinging on to things. When we hold onto things we become insecure, tense, and egoistic. We do not possess any person as our own property for that matter even our own spouse, children or cousins, for all our relationship of our near and dear ones are based on law of Keshash or give and take or “Kharid Farokht”. We have to give away what we owe to others. The moment our Keshash is over we are cut off from his/her contact. In our ignorance, to guard our “possessions” we become violent and aggressive. We are then no longer in harmony with our surroundings. We harbour fear, hatred, and jealousy. We live constantly in the past. This over activity of negative response towards situations we encounter in our life drains us out. Our health deteriorates due to hatred and injustice meted out to us. So let it go, be free, release yourself from the misery.

So letting go does not mean giving up. It means accepting reality and being in the present moment. Having aspirations is not a bad thing, but having desire that keeps you enslaved is unhealthy. All our present problems are the result of past mental blocks and future expectations. Unless we make room for new ideas in a natural way, we will not progress. Letting go means embracing life as it comes.

Take your life as it comes;
and not as you would have it.
Take your life as it comes;
and try to leave it better.


Ushtan,Fasal, Keshash and Khoda

In the physical world that we live, humanity survives because of munificent energies from above. Not a minute, nor a second can pass without its continuous flow. If these munificent energies stop than we are like fish out of water gasping for air. One of its munificent energies that man can’t do without is called as “Ushtan” or the very life sustaining breath force. But it is not simply air that we breathe but the very life force that comes from above for our survival.

The other bulk lot of munificent energies that will be necessary for whole year, nature blesses this earth on Jamshedi Navroze on 21st March, which is called as Nature’s New Year when spring sets in. These munificent energies are also known as “Fasal” which is a technical name. These munificent energies get activated on this earth on specific days or occasions in a year. These occasions are called as “Gahambar”, and occur in right time in nature known as “Bar Wakhat” which is another technical term. The energy required for plants to grow, for seeds to germinate, for rainfall to occur at its own ordained time in nature or “Bar Wakhat” . We don’t have to remind nature, she does her own work at its own pace. But the physical stay of humans on this earth is only for a short time where he learns lesson so very much required for his own salvation. Hence in addition to Fasal energies, there also exists another stream of energies which bring to man the results of his own past thoughts, words, and deeds, what we call today as fate, destiny. These are reactionary energies known as Keshash set free by his own “Khoda” that exists in every human. The subservient medium of bringing down these reactionary energies to man is through Mahabokhtar Yazad signified by the Moon. That is why he is called as “Bakhtyar” or the one who gives.

“The past is the cause of the present, and the present will be the cause of the future, all these are links in the endless chain stretching from the finite to the infinite”. ……… Abraham Lincoln.


“In nature there is no blemish but the mind” … (Shakespeare Twelfth Night 3.4.379). We and others are all flawed and have yet to become complete. In this life of ours that we live for few days and years, we all think differently and there is dissent, hence there are no permanent friends, nor permanent enemies. The real enemy is within us consisting of all our shortcomings. Thus the abnormalities and outrageous activities that we see around our world today is law of Keshash operating. That is the truth in this illusory world of “Maya”, rest is all illusion and is just a mirage. These technical words or terms known as “Lohgat” are so very important for our better understanding that they are indispensable and so very much necessary.

As explained previously, today all Athornan as well as Behdin have Karmic debts to be settled and comes in Hutox category only, Today an Athornan also carries his duties like Behdin and even whilst following his profession as an Athornan after observing ashoi Tarikats is still considered as in Hutox category because he has still to earn his livelihood like others. Such Athornan of Hutox grade can only cultivate 16 qualities of Athornan but not transform any of these qualities into a force to be reckoned with, or into any supernatural powers. The sixteen qualities of an Athravan as explained in Zarthoshti Deen one does not develop it one at a time but all qualities can be developed simultaneously, but in different stages. The first and foremost quality of Athornan is known as Avizee-Heem and it means clear conscience “Heem” or “ahem” = conscience, and avizeh=clear. When one looks beyond own selfishness, comparison, avarice, craving for monetary luxury and false showmanship than he can start concentrating of developing Avizeh-heem quality which is based on sacrifice for the others, or selflessness.

Apart from leading an ideal life as per our deen one should besides observing ashoi Tarikats try to keep our thoughts pure. That rule which is also called as “Mithreh-Shad ba ashoi” ………… Reference Dharmik Jindagi gujarvana Zarathusti Kaydao by Behest behreh(Late) Bomanji Barjorji Rivetna Page 119

Paigambar Asho Zarathustra saheb has given priceless gifts to us Bastekustian. During his short stay on this earth he has built Pav Mahal with Talesam in it for our protection. It all depends upon us whether we are able to make use of that talesam for our protection by leading an ideal Zoroastrian life. In absence of good foundation for cultivating high morals, it has become very difficult for Athornan class to even get readymade benefits from Talesam built by our paigambar saheb. This is so because Athornan class along with Avesta Mathravani that they recite daily are lacking in developing conducive atmosphere within their personal Keherp and making it eligible for receiving beneficial currents and thus fortifying their keherp. This is so because even elementary Tarikats are not observed today. Today “Abezar” is considered as dirty and filthy practice even by some of ignorant mobeds, and there is no scope for improvement when one of basic tarikat is not observed. No care is taken during intake of food and water and clothes which he wears and no ashoi Tarikats are observed. In such a condition the Avesta Manthra that they are supposed to pray daily do not give cent per cent benefit but on contrary indigestion occurs when they are unable to absorb heavy manthra stoat vibrations. These observations were told by Ustad saheb Behramshah to Late Jehangirji Chiniwala. He lamented further that Haom shrub which is to be used in Yajasne is not readily available due to which Mobed class has lost their true purpose and balance. Above all clear conscience or “Khales Antakaran” is very much required here as basic for developing Avizeh-heem quality. As per Late Jehangirji Chiniwala observation he says that those special qualities so very much essential to be seen in an Athornan was to be seen in Late Dastur Faramroze Kutar. Whoever fortunate enough to have come in contact with him will agree unanimously about his humility. If anybody went with a query to him and if one did not agree upon his explanation or was difficult to be understood then he would with great humility beam with his radiant smile and his aura. He would not hesitate to correct himself and would readily accept his mistake even in a crowd. He had complete mastery over his Ego and did not allow it to have an upper hand of him. The more you bend down with humility more exalted you become, and so it is true vice versa too. More you inflate yourself with pride or ego, greater is your fall southwards, thereby deflating and falling flat on his face. South direction denotes fall downwards.

Let us see what Sheikh Sadi in his Persian poetry “Bostan” says about humilty:-

Frutan Buvad Husmande Guzin;
Nehad Shakhe Pur Miveh Sar bar Zamin.

Translation:- Just as a fruit (Frutan) laden branch of a tree hangs down towards earth by its mere weight,
So a wisdom laden person with great humility bows down his head towards earth(Sar bar Zamin).

In other words “As your Knowledge increases, the more humble you become, and you ought to be, otherwise that knowledge is of no use to you.”

Neh bini keh Az khakeh oftadeh khar;
Beruyad Gul khud Buzorgi Namayad Basi.

Translation:- Are you blind that you can’t see ( Neh bini) that (keh) it is from deep down the earth (Az Khakeh),
That the Garden full of flowers (Gul) obtains its nutrition and greatness (Khud Buzorgi).

In other words “By being down to earth with humility you will command respect automatically, you having no desire for any showmanship”.

More on Avizeh-Heem:-

Avizeh-Heem quality has no scope of developing any further into supernatural power till 10th chakra of heart rules on 11th Chakra which is the baser gross chakra of Intestines. When a Athornan develops Supernatural powers he becomes Druji proof. He is now called as “Gav-avo-Mand” or “Gavomand” meaning one who lives for others.

2)Asneh-Kherad:- The second quality of an Athravan is called as Asneh-Kherad. In Zoroastrain deen we have four types of “Asna”= mind= wisdom=intelligence. 1) Asho Paigambar Saheb possessed ”Asneh-Veer” intelligence, which is unique in nature and highest form of Intelligence which is also called as “Baodangh”. 2) The great “Poryotakesh” Nar/Nari or “Nabha-najdisht”Nar or Nari( Male/female) who possess mind of divine wisdom is called as “Asneh-Nar” 3) “Asneh-Kherad” is divine personal wisdom possessed within a person which he has built after many incarnations and it keeps on increasing. In short asneh-kherad is compact essence of complete overall Spiritual intelligence possessed by a soul. The ruvan or soul has inbuilt Kherad within but due to dravao or ignorance his kherad is foggy but as the dravao or druj is transmuted into Gaav his “Kherad” or divine realization keeps on increasing……….. Reference:- Yajashne ni buland kriya Page 160, & page 496. 4) “Asneh- Gusho Srutaheh Kherad” is wisdom which any human can cultivate by hearing sermons from wise man.

When an Athrawan is on path of Ashoi Traikats, Druji inside begins to transmute to Gaav and thus his Kherad increases. But all these will happen provided he is able to keep his passions in check and under control, and he sincerely starts believing that passions are hindrance on his spiritual journey to perfection. That is reason why an Athornan of Hutox grade, excluding Magav class are supposed to lead a married life. That is the only way he can keep his passions in check. His thoughts do not wander off when he leads a married life even though he has much Keshash pending that is of Masavati Keshash. Hence marriage is a sacrament and not convenience invented by man. When an Hutox Athrawan leads a family life, side by side with his Tarikats intact, he now aspires for Minoi wisdom.. But when Asneh-Kherad quality of Athornan becomes a supernatural power, then he can with his acquired Divine wisdom establish contact with wisdom of Fravashis. He can now transform the thoughts of a man into goodness, at least for some time.

Note:- Masavati Keshash = Complicated convoluted karma like a fly caught in web spun by a spider. The deeper you go in and try to free yourself, the more you get entangled in it.

How to have complete control over our Passions and emotions the Zoroastrian way:- by Bohman H. Kutar. ……………………..Reference:- Parsee Avaz dated 15.11.1959 Page No.3

Man is hounded throughout his life with cardinal sins and is tempted towards it. Namely Passions, Anger, Avarice or greed, Disillusion or Maya, Jealousy, Pride……….. Unless and until he is free from all vices he will never attain salvation which is our consummate goal to be immaculate. The most potent vice is that of Passions. If he is able to have control over it, he can control rest of his shortcomings. But how to have control over passions is question tormenting even most powerful persons. Passions is selfish, meant for self-gratification only, and is of lower basic instinct plunging one into abyss of lowness. Whereas Love is holy, selfless and is unconditional, not asking anything in return, ever ready for sacrifice, which will connect you to heavenly father. Passions induces illness, whereas love gives you glowing healthy body, and a cheerful nature.

To overcome Passions we require to love everybody, and to obtain love we need to have childlike nature of “Khalesh Jigar” or clear conscience having no malice towards anybody and of innocence. Initially we start this seemingly easy exercise by remembering our dear loved ones with who we are very close to, projecting selfless love towards him/her. Then try same exercise even to the one whom you consider has hurt you, and wish him well that he too receives your unconditional love and happiness. Besides we continue with our Manthrawani every day. We Bastekustian Parsees are fire worshippers, Nay we worship AhuraMazda through Atash who is son of AhuraMazda, so remember Atash Padshah in our minds eye even though we do not get chance of visiting Agiary or Atash Behram pray Atash Niyaesh daily, along with other Avesta prayers.

If we continue this practice for 3 to 4 months then we should be getting favourable results and we will experience a peculiar but very happy feeling coming from our heart. Initially we will experience spurts of feeling of love towards humanity but later on each and every atom of our body will reach out and declare love for all humanity, and we won’t harbour malice even to those who have wronged us. Total unconditional love flowing from us will make each and every minute of our life worth living for we are living in present tense only. We will slowly but surely have control on our passions for it is being converted to selfless love. There are chances that a Sadhu who has practised mastery over his passions for many years through Yoga is merely able to subside his passions by his mind control. But a human mind can go awry any moment and there is no Guarantee of full control over passions that way, for a rubber ball will rebound back with equal and opposite force as it has been smashed on ground. But as we pray Atash Niyaesh prayers and other Avesta manthra we transmute our Druj to Gav, and in our religion we are supposed to observe ashoi Tarikats and it is through Ashoi Tarikats only that we will be able to have control on our passions, and side by side leading a lawful family married life is also indispensable Tarikat, using sex for only procreating off springs and never for self-appeasement.

Ahunavad Gatha – Yasna Ha 34.8:-
“Yoi Noit Ashem Mainyanta Aebyo Dooirevohu Asa Mano”

Translation:- Those who do not practice Ashoi Tarikats, will never receive Vohumano or good mind of Universal Love ……………………Reference :- “Shudh Ucchar Ni Khordeh Avesta” (PVTS) page 31k

3)Din-Aspanargan:- This third quality if developed properly by an Athornan who comes in category of Hutox (servant of deen) even in today’s times can earn him a spiritual Master or Guru, Ustad who will give his disciple much needed spiritual guidance that will relieve him from further re-births. Such an Athrawan with developed senses can explain with great humility and convincingly the complex subjects of our religion to the laity and thereby instil unflinching faith to even an Atheist who will now be convinced from his explanations, and he is known as Deen-Aspanargan= those knowledgeable with deen and its Farman can with quickness of a horse display with ease complex subjects convincingly. Deen+ Aspa ( Horse) + Nargan ( free flow of wisdom of Nikhiz).

But a highly advanced Athrawan of Ashwan category who is very near to salvation if he develops the above mentioned quality of an Athrawan can become a unimaginable powerhouse of spiritual strength who can with his developed 10th Chakra of Daena that is his heart, see through his inner eye nature's secrets unlocked before him. He with his developed Mithra and Manthra can perform miracles as proof and in support of Farman of our deen. With his extra ordinary powers he is now known as “Nar Aiviyasto Daenam” and can be classified in group belonging to and known as “Daenabish Abyasta” meaning the one who has obtained mastery over many Amals of Deen. He has now sharpened his powers of “Aspa” likened to keen swiftness of a horse. His Sudreh Kusti and his Daena Chakra of heart are now interconnected. He can convincingly explain to faithless the importance of Khurshed Nagirashni and Dokhmenashini in “Sezdah”= cinematographical display in trance, and change his drastic irreligious views.( We are badly in need of such an Athornan in today’s world for there are too many smart alecs who think we should change our deen for their convenience and liking).

An Athornan of Hutox grade having developed the above mentioned three qualities of Athravan namely Avizeh-Heem, Asneh-Kherad, and Din-Aspanargan has reached the Zoroastrian Priesthood class of “Fraberetar”. For Zoroastrian Priesthood Refer “The sixteen qualities of an Athravan Part 2”. He is now eligible to be of service and daily needs such as food and sleeping facilities of “Herbud” and Magavs.

An Athornan of Ashwan grade having developed the above mentioned three qualities of Athravan namely Avizeh-Heem, Asneh-Kherad, and Din-Aspanargan into supernatural power is now eligible for higher liturgical intricacies of “Kriyas” or “Yasnas” in its minute details.

Kind regards,

Firdosh K. Sukhia

.......to be continued further

Dadareh-Gehan and Apakhtar

At the end of every yasht/Niyaesh there is common prayer which is repeated. Whenever there is repitition it means that it is a powerful nirang in its own sense. That common para is as below;-
”Man ano avayad shudan” which means that one has to go there at Dadareh-Gehan. A Bastekustian Zarathosti after death provided during his obsequies has received four basic pillars of Sachkar, Sagdid, Gehsarna and Dokhmenashini, then that ruvan of even Margarjan Gunah is destined to reach threshhold of Chinvat Bridge or Pool on its own. If the ruvan has not lead life according to given tenets of our deen than the pool becomes narrow and he is unable to pass the pool. He comes tumbling down to foul smelling Apakhtar or North, spends some time over there and later on when that soul is ready to be reborn again after many years, he according to his Keshash is alloted parents as per his fixed destiny and descends in mother’s womb. Such souls are known as ”Saja na Ruvan” (punishment region)are destined to be reborn. We all come in that category because we are Mazdiyasni Dravands still not on path of Ashoi.

The second Category of souls called as ”Jaza na Ruvan” (Reward region) are on path of Ashoi who need not come back on this earth. He after corporeal death reaches threshold of Chinvat Pool where the pool becomes broad and he is able to pass it comfortably and reaches sweet smelling Dadareh-Gehan but does not enter it. He leaves this earth also known as ”Khanirath Bami” (or Golden Shore is the seventh Keshwar) for ever and progress near ”Varjamkard’ ‘ which is another station and dissolves his past kerdar. He than proceeds towards station of six Keshvars and reaches first keshvar of ”Vourubareshta’ ‘ from where he will proceed further to Dadareh-Gehan, which is considered as heaven of bliss for the soul. Such ”Jaza na Ruvan” although has lead life of Tarikat but has unknowingly made some mistakes whilst following it. Such a Ruvan although is fit to enter Dadareh-Gehan but yet stays at Varajami and tries to dissolve his slightly gross kerdar. He need not return back to Khanirath Bami or this earth and for him there is no reincarnation.

Note:-1) Kerdar means elemental forces that we have created during our stay on this earth. Kerdars can be good or bad also, depending on our deeds.
2) Chinvat Bridge consists of Var-i-Jam-Kard, Kang-Daeza, Gang-Daeza, Ganjesh (Portal)
3) Arezahi, Savahi, Fradadfash, Vidadfash, Vorubareshta, Vouruzareshta are six Keshwars, the seventh Keshwar is Khanirath Bami meaning ”Golden Shore” our Earth.

The third Category of souls called as ”Daham na Ruvan” are of higher category than the above two Saja & Jaza na Ruvan. Such souls have during their earthly stay meticulously practiced very high Tarikats and have substantially developed Ashoi so that his kerdar has become very subtle now, and there is no need for him to stay at Ganjishi, Kangdez or Varjamkard stations of Chinvat pool, but straight away reaches Dadareh-Gehan which is considered as entrance to station of six Keshwars.

In Bible it is said ”In my father’s house there are many Mansions”. The above mentioned stations are called as Mansions in Bible.













Reference:- 1) Dharmik jindagi gujarvana zarathosti kayda by late Bomanji Rivetna page 151
2) Mazdyasni Zarathosti Daen mujab Zarathosti Tarabyat ni asal rudhi page 15
3) Manual of Khshnoom by Phiroze Tavadia – Chart on page no 142 .

Copy URL link on your browser for 7 Keshwar Chart:- http://sdrv.ms/KSizND

or click here

Kind Regards,

Firdosh K Sukhia

Sixteen qualities(Virtues) of an Athravan – Part 3

…. Reference (old) Parsee Avaz 8.11.1959 page 3



More about Dregu Mard, Riyazat mand, Daham-nar, and Ashwan:-


If a man is Riyazatmand or a Drigumard or a Daham-nar or a Ashwan then he has inner strength to face any misfortunes that comes his way because he considers them to be transitory and knows they are in the divine scheme of things and thus accepts them without getting affected. Above mentioned four classes of men indicate their stage of spiritual evolution.
Riyazatmand is he who leads a normal family life but follows religious codes and practices the prescribed rules of Druj-Parhej Tarikats. Such a man does not have supernatural spiritual powers. Dregumard is an advanced stage. He has developed such a mental frame, that if someone slaps him, he offers the other cheek. He sticks to truth no matter come what may. He too has no supernatural spiritual powers.
Daham-nar is a more advanced stage. This man has such a power that whatever he speaks always transpires. The Muslim Sufis, and Hindu saints like Raman Maharshi are example of men who have reached this spiritual stage.
Above all there is Aswan. He has developed powers of Ashoi and is able to attune with the forces of Nature. There are three grades of Ashwans namely those who have developed power to the third degree, sixth degree, or nineth degree.
…………………….Reference Parsi Avaz(new) Volume 3-4, July Aug, Sept 2011 Page 9


We had seen previously in Part 2 as to how an Ordinary Athravan of Hutox category can cultivate 16 qualities of Athravan, but only when these qualities are cultivated further into power then it will show its strength. The above mentioned four karmic professions namely Athornan, Rathestar,Vastriyosh and Hutox grades are not to be literally taken as earthly professions but is the collective gradation of all souls that can be subtly distributed in its respective professions. When a soul reaches stage of Khetvodat and gradually cultivate his four Atashes namely Atashe Dara, Atashe Naryosang, Atashe Khoreh and Atashe Frah then only can he reach the three karmic grades of Athornan, Rathestar, & Vastriyosh. Till lower karmic debts are not repaid back and his convoluted Karma= Masavati Keshash is not taken care of, he will remain in group of Hutox Category only, and can never came in karmic grades of Athornan, Rathestar, & Vastriyosh. Such is the importance given to Keshash in our religion. As per philology Hutox can be split into two roots. “Hu”=that which takes us towards Ahu the personification of goodness in nature, and “Tasht”= that which gives anything a shape. The word Hutox can mean further as the one who moulds his Karma into goodness for better. Behind the worldly sense of Hutox indicating as craftsmanship it can also subtly mean as craftsman moulding his Karma into a better shape inclined towards “Ahu” Today our Parsi community can be classified as coming in Karmic group of Hutox only having complicated Karma but yet are faithful followers of Zarathustra Saheb and are called as “Mazdiyasni Dravand”. In today’s world even a King, or a wealthy man, or a soldier, or a Dharma Guru priest can all safely come in category of karmic grade of Hutox, because all these Professions have become only means of earning our livelihood. But he remains in Hutox category till his complicated Karma remains unfinished. Today all Athornan as well as Behdin have Karmic debts to be settled and comes in Hutox category only, Today an Athornan also carries his duties like Behdin and even after taking all painstaking efforts for following Tarikats of Ashoi is still doing it for sake of earning his livelihood like others. Such Athornan of Hutox grade can only cultivate 16 qualities of Athornan but not transform any of these qualities into a force to be reckoned with, or into any supernatural powers.
The other thing to be noted is that the above mentioned 16 qualities of Athornan need not develop in symmetrical order one by one but are developed simultaneously. But when these 16 qualities develop into supernatural Powers of an Ashwan then it need not develop in symmetrical order but spiritual progress of an Ashwan varies as per its own set of rules.
Who is a Yozdathregar, and meaning of Havyaon :-
That Zarathosti deen is based on Talesam of Pavmahal is a known fact. Defination of Yozdathregar:- A Yozdathregar is one who has within him force of Yozdah due to which his Atash is directly attuned with Adare Froba of “Garonaman” which is prevalent on 6th Heavenly orb of Hasti the eternal world. Garonaman which is Ahura’s and Zarathustra Gatha’s eternal house of “Havyaon”. A Yozdathregar having developed Yozda force within him is recognized by Ahura and Zarathustra Gatha force themselves which is prevalent in Garonaman 6th Asman of Hasti. Thus a Yozdathregar has to develop “Yozda” force after graduating from Navar and Marateb ceremony and by conducting “Khupe Ruvan” ceremony on himself. By “Khup Ruvan” the Ruvan which is normally dormant in each and every one of us becomes active by this ceremony.

…………….Reference:- Footnote Page 108 Yajashne ni Buland Kriya

Basics of Pre- Cosmogenesis:- The purpose of this universe is to alchemize Dravao from Ruvan. Alchemy starts right from top realms and Ruvan gets divided and further divided. Dross is separated from Original Ruvan, and that part of Ruvan which is dross free stays in higher realms of Hasti or eternal world. The Cosmic dross represented by ignorance which has been separated before from original Ruvan with Dravao is sent further down in Nisti or Non eternal world. After several decimalizations or division of one tenth a process known in Gatha Avesta as “Dasemestutam”, the Ruvan is broken further after many further decimalisation and reaches final destination of earth as individual Souls bounded in Physical body in each and every human beings. Depending upon Drossness of souls or Ruvan they are further classified in 5 Jirum represented by five religions. It is further divided into Male and female. The Cosmic Alchemy now begins on humans and with trials and tribulations, and passing through countless reincarnations the soul learns a lesson one at a time by undergoing many hardships and is gradually proceeding on to path of Salvation or Frashogard.
Just as in gold mining, Gold which is mixed with dirt flows in a stream of a river starting from high mountain top. Gold Panning is mostly a manual technique of separating gold from other materials. Wide, shallow pans are filled with sand and gravel that may contain gold. The pan is submerged in water and shaken, sorting the gold from the gravel and other material. As gold is much denser than rock, it quickly settles to the bottom of the pan. The panning material is usually removed from stream beds, often at the inside turn in the stream, or from the bedrock shelf of the stream, where the density of gold allows it to concentrate.







Meaning of Havyaon:- The seven eternal orbs or heavens of Hasti are manifested by Yazats for sake of souls- Ruvans who have not yet reached the stage of Yazats. Yazats themselves dwell in certain region of Hasti, and in Ahura himself, hence Ahura dwell in certain region of Hasti which is called as Havyaon. Hav= Region which is free from Druj, Dravao, ignorance, Yaon= to meet, unite.
…………….Reference:- Footnote Page 21 Yajashne ni Buland Kriya

A Yozdathregar who has descended from Airichithra lineage of Aryan Race belonging to Mazdiaysni Buniyad (seed) and whose forefathers were practicing Yozdathrergari, through Yasna Ceremony when he initially undergoes Navar and Maratab he attunes his own Breath force with Ushtan (breath force) of Pav-Mahal’s Talesam. As a gift inherited from our Paigambar saheb Yozdathregar start receiving Akheretar Khoreh after all sincere efforts being made by them in following Ashoi Tarikats. Their Kriyas and Manthras repeated by them make a mark in nature with the help of Pavmahal Talesam. The promise given by our Pagambar saheb assure us that whomsoever who follows footsteps of their ancestors by observing Tarikats sincerely, observes rules of Bareshnoom, and maintain Amal of “Khupe Ruvan” then he gets relief gradually from burden of his old Keshash. His complicated Keshash changes to lesser Keshash called as Keshashe Sade.
Greatness of Athornan lies in his practice of Ashoi, Tarikats, maintain Barsehnoom and Khup e Ruvan. One has to cleanse one’s soul of all impurities and that includes Bad Karma also. An Athornan who has yet complicated Karma left to be settled then he is of Hutox category and such a Athornan if he sincerely follows ashoi and Tarikats, Bareshnoom etc., he can develop “Avizeh-Heem” which is first quality out of 16 qualities of an Athravan but cannot go any further into developing it as Supernatural powers which only an Ashwan with no Karma can progress further. Such is importance given to Keshash or karma in our religion. Such a Athornan of Hutox category can still by following above procedures of Ashoi keep his “Aipi” clean. Aipi =immediate surrounding space around a person, and Akheratar Khoreh starts slowly flowing in his Aipi. Further detailed explanation of Aipi is given later in other part.

The 16 Qualties of an Athravan:-

1) Avizeh-Heem:- An Athravan of Hutox category if he sincerely follows all laws of Ashoi, Bareshnoom, amal of Khupe Ruvan and doing Yajashne of his Ruvan, having immaculate clean heart holding no malice for anybody, and free from worldly attraction of wealth then such a Athravan proceed very fast in developing this quality of Athravan. As per Ustad Saheb Behramshah Shroff the real reason why an Athornan cannot make any further progress is due to them being greedy and holding malice, avarice for his colleagues and not having “Khales Jigar” or clean heart like “Dil Kushad, Dil Azad” . It is very important for an Athornan to have a clean heart for him to progress very fast, towards developing this first quality of Athornan known as Avizeh-Heem. The other fifteen qualities of Athornan also starts developing simultaneously along with Avizeh-Heem quality. An Athornan having clear conscience and having no malice for others its positive impression can be prominently noticed immediately by others. Such an Athornan listens to his inner voice and is sensitive to prick of his conscience. He immediately stops short of being a victim of sin by listening to his inner voice. Even if he has faulted than he will never fail to visualize the consequences he has to endure of divine justice at Chahram, or his judgement day of the reckoning. He takes care of never committing even a small mistake also and is ever ready for retribution and sincerely does Patet for it. As per the law of duality very few such Athornans were to be found in our midst in beginning of this century who could be counted at the tips of our fingers. Late Jehangirji S. Chiniwala further narrates a short episode of a very pious Athornan saheb that was told to him by one of very close disciples of Ustad Saheb late Kaikhusroo Choksi and which is as follows:-
This was in beginning when Later Kaikhushru Choksi managed to persuade a very hesitant Ustad saheb staying in Surat to come all over to Mumbai for spreading ilme Khshnoom by delivering lectures. That was the beginning when Ustad saheb began his lectures in Mumbai. By that time Ustad saheb was a well known personality and community used to know of him as a pious man who has brought ilum directly from hidden Masters of Demavand Koh. An Athornan Saheb who was very Tarikat baaz being a Panthaky residing at Narialwala agiary at Dadar Naigam cross Road came to know by word of mouth of Ustad saheb. So the Athornan Panthaky saheb was on horns of dilemma that was tormenting his mental peace and decided to meet Ustad saheb by writing a letter to him and try to find a solution from his mental agony. The Panthaky Athornan saheb rarely came out from his agiary and stayed within kash of Narielwala agiary only. The Athornan saheb with great humility wrote a letter to Ustad saheb to come and meet him as there was something that was disturbing him very much and he wanted some solution from Ustad saheb. Ustad saheb asked Kaikushroo Choksi saheb that he wanted to meet Panthaky saheb of Narielwala agairy and to take him over there. On their meeting together the Panthaky saheb lamented sadly that a nearby landlord “Bhaiya” from U.P. was harassing him for extracting rent of Chawl adjacent to compound of Narielwala agairy. The Athornan Panthaky saheb was disgusted with the landlord’s harassment and out of frustration whilst performing Buoy ceremony wished sincerely from his heart that O Atash Padshah saheb just as you burn to ashes the sandalwood which I am offering to you, similarly you burn that “Bhaiya” also who is harassing me. Incidentally on the very next day that Bhaiya who was staying in hut nearby caught fire and he got burnt and killed in it.
The Sin committed by him in fit of anger was too burdensome for him to handle and requested some solution from Ustad saheb. Ustad saheb accepted the difficult situation the Panthaky saheb was in and gave him assurance. Ustad saheb later told Kaikhusroo Choksi saheb in private that this Athornan saheb had “Khales Jigar” and will progress very fast spiritually. Khales Jigar means whatever is in his heart he will bring it on his toungue and not say something else and do something else. The Athornan saheb accepted the wrong that he had done in fit of anger and was doing Patet in his Mithra, by making Ustad saheb as a “Gavah” or witness to his deeds. At the cost of his own humiliation and by accepting the wrong done by him the Athornan is killing his Ego by acknowledging his fault to third party who acts as Gavah or witness to his deeds. “Avizeh Heem” is the basic quality that requires to be developed first by an Athornan. But an Athornan having very less Keshash = “Keshash e Sadeh”, or is very near perfection= “Ankareeb ul Bokhtagi”, in short if he is spiritually well advanced, then this avizeh-heem quality no longer remains a mere quality but becomes a supernatural power within him which can do many miracles. A Miracle is one that an ordinary human being is unable to see the hidden nature and its laws which operate invisibly behind the very act which we call it as Miracle. An Athornan with supernatural power having developed the first quality of an Athravan is Druji proof and no druji can contaminate him, neither will he become a victim of any sickness. He is immune to any poison if he takes it orally in his system. His mentality and mind is now “Gaspandi” which means he lives for others, and he will not become a victim of carnal passions and able to have control over it.


More on Avizeh-Heem quality:- A person who is on path of tarikat, reciting regularly Avesta Manthra, then slowly some changes occur in him. He notices that passions are now more pronounced in him then in the past and now raises its ugly head often. It can be similarly compared to just as a sewage gutter when exposed to sun’s rays emanates more foul smell than when that gutter is not exposed to sun’s rays. But the person on path of Tarikat if he continues his efforts without losing hope becomes of “Resigned Will” which is characteristic of Avizeh-heem quality the first and the very basic quality which is foundation for all other qualities that will follow. He even with such an onslaught of passionate thoughts coming so often will think with a resigned will that if such is your wish then let it be so or “Ya khuda, jehvi tari marji”. Such a stage of consciousness is applicable to a Dregu mard only, which is before stage of Ashwan. The word Dregu means poor. Poor in what ? poor in ashoi. He has yet to reach ashoi of an Ashwan. With his resigned will he is able to bring passions under control.
………………Reference:- Dini gyan na thoda abdar Gohar Part 1 Series No 3 by Late Dr Cawas Gotlaseth Page 34-35


More on Resigned Will:- It means complete surrender to your destiny. Old Persian saying is:- “Raza Be Hokame Kaza” or “Sapehre Raza be Tireh kaza” which means “What cannot be cured must be endured”
Dastan of Rustam and Sohrab in Shahnamah of Firduasi:- A small narration from Shahnamah classic and tragic battle between Rustam and his son Sohrab where father son and son clash with each other without knowing identity of each other. Finally Rustam being unconquerable Manage to plunge dagger in Sohrab’s chest. His wife Tehmina arrives late and tells Rustam that Sohrab is his own son. Rustam in his desperation asks from King Kaykaus having Kyan Khoreh for “Anosh Daru” in his possession which is Elixir that can revive a dead man from his sleep. But the king refused to give the elixir to Rustam because he having Kyan Khoreh was wise and knew about keshash between father and son. He did not want to interfere with Keshash or destiny. Hence he adopted “resigned will” policy by refusing to give Rustam the elixir. What cannot be cured has to be endured. Such is chapter of Keshash, so who are we puny darvand Bastekustian Zarathostis to challenge Karma.





Other one of very interesting narration in Shahnamah stressing on Keshash is battle and clash between two giant personalities of Rustam and Rohinton also called as Tehemton who was invincible except for his eyes, and who was blessed by Paigambar saheb himself, but that’s another story. So what is stressed in our religion is that till we are free from all our keshash we cannot progress further spiritually.
The Law of Keshash and Atash Padshah:- There is a difference between Persian word “Keshash” and Karma. Karma is action or deed done by a person and he gets rewarded or reattributed as per his deeds. But Keshash is of 144 types, with each 12 signs of Zodiacs working in 12 different ways(12x12=144), but the chapter of Keshash is a closed book which cannot be discussed freely by us and not much is disclosed any further about it by the Ustad Saheb, as he has been cautioned by his Masters. Not even King Kaykaus having Kyan Khoreh can interfere with Keshash of a Rathestar like Rustam. Consecrated Atash Padshah of Adaran, Dadgah, Atash Behram can guide us Darvand Bastekustian Zarathostis and show us right path when we are helpless with our Keshash.
Atash Padshah how he helps us from relieving us from its Shackles of Keshash:- Although Atash Padshah can guide us in removing the shackles of Keshash, the ultimate initiative should come from us from within. A three pronged strategy is shown below that will help us
1) First let us be true to ourselves and acknowledge and accept the wrong if any committed by us. There should be no shame in accepting our mistake even in front of others, by brushing aside our ego, arrogance= Taromaiti, and stop being selfish. That is your first step.
2) The second step is after knowing and acknowledging your faults try to improve upon it by not repeating it again.
3) If you are unable to improve upon your faults and shortcomings, take help of Dadar Ahuramazda, and Avesta Manthravani given to us by our Asho Paigambar Zarathustra saheb.

. ………………………Reference:- from article in Jame Jamshed dated 29.04.2012 by Ms. Mahrukh Faredun Adajania.

It is Avesta Manthravani that will give us salvation. Two references from Avesta are enough to support the said statement.
1) From Sarosh yasht hadokht = “Manthrospento mainyavim drujem Nijbairishto; Ahunovairyo vacham verethrojastemo; arshukhdho-vakhsha yahi verethrajastemo.”
Translation:- The Manthraspenta prayers removes Mino druj which is very subtle passion body hidden in a subtle way in our body, and ahunovairyo prayers which is a very potent prayers successfully removes thre hidden enemy within. Hoshbam prayers =“Ahunem Vairi tanum paiti” = Ahunavar brings peity to our body.
2) Ahunavad Gatha Ha 29: 7-8 states that AhuraMazda with help of Ardibehest Ameshaspand created Manthra, and Asho Zarathustra saheb was the only one who was taught to bring those Manthras on this earth for our benefit, which will remove evil that has been spread by the daevs on this earth.
Dadar Ahura Mazda and his representatives give us solace in our troubled times. Khorshed & Meher Yazad spreads light from Sunrise to sunset. In night time Moon or Mahabokhtar yazad with his waxing and waning properties give us calming effect in times of happiness or sorrow which descends upon us depending on our Bakht or destiny which we have made it ourselves, and reminds us that nothing is permanent and we are all the time on move and we improve daily even though we do not see it ourselves, thus our life on this earth can never go to waste. Avan Yazad teaches us to tread with caution the long journey from river that will ultimately merge us into ocean of Dadar AhuraMazda. The most potent prayers that will help us in understanding confused events happening in our life that we are unable to find answers to it, is prayers of Atash Niyaesh. The “Oos moi ujareshwa ahura” stanza of atash Niyaesh means O Ahura ! cleanse me of my faults of flesh, “Armaiti tevishi dasva”= give me humility, and remove arrogance = Taromaiti. Atash who is also called as Son of Ahura Mazda – Athro Ahureh Mazdao Puthra is also known as “Adar Kebretum” the 67th name of 101 names of Dadar Ahura Mazda. “Adar Kebretum” = Atash who moulds one into a jewel. In other words Atash Alchemizes the dross within us and converts it into a jewel. Atash along with Manthra alchemizes our soul which is tainted with ignorance of Ego, which is the reason why we have been born and this universe has been made.
……………………Reference :- “Khordeh Avesta Shudh Ucchar Ni” (PVTS) page 13k
Next we will take the second quality of an Athornan known as Asneh-Kherad describing it first as a quality of an Athornan and which can be later turned into a supernatural power capable of miracles. We will take systematically each quality of an Athornan one by one later.

………………………….. to be continued
Firdosh

Sixteen qualities(Virtues) of an Athravan – Part 2

…. Reference:- Parsee Avaz 1.11.1959 page 3
The Zoroastrian Priesthood
The Zoroastrian priesthood is divided into 2 classes. One is called Magvans, the other is called as Athravans. Magvans do not marry as they are whole and complete with male and female counterpart combined as one. They are very few as could be counted on finger tips. They do not live amongst us but have a separate place known as Firdaus or paradise to be precise. We cannot enter in that Shangri-La nor do we know about its whereabouts, as they are intangible to us as they live in another dimension, but are yet living on this earth. The bulk of the priests are that of Athornan. They have to marry. To be technically precise an unmarried priest cannot be an Athravan. The whole Zoroastrian priesthood of Magavs and Athravan is divided into eight grades. The highest grade of Shrozaverez is of a Magav. The rest seven grades are of Athrawan. The names are:- 1) Fraberetar 2) Ab-beretar 3) Asnatar 4) Rathvishkar 5) Havanan 6) Athravax 7) Zaota 8) Shrosha Varez. The priests of all these seven grades are given special duties to perform ceremonies. These grades are nominated from the affiliations that they have to the Pav-Mahel deities of those names.
In every Pavmahal Yasnas there are seven commissions or duties to be performed under the auspices of those seven invisible angelic commissioners. The Athravan who does that duty of the commission under the auspices of its special angelic commissioners is known by the name of that angelic commissioner. Let us elaborate in detail the seven grades of Athravan:-
The angelic entity of “Fraberetar” is the general manager of the whole Pay Mahel, keeping the Gaas in proper order divine. The Âthravan under his auspices is also the general manager who sees to the needs of the ceremony and the other Âthravans who is at the bid and call service of the Âthravans.
The “Ab-beretar” is the angelic entity who turns to use the electo magnetic forces of the waters joining them with Khordad Amesaspant and the intervening link. The Âthravan under his auspices does all the management concerned with waters.
The “Asnatar” is the angelic entity who presides over the ceremonies of different kinds of purity giving baths. The Âthravan under his auspices is authorized to give different kinds of baths and to keep the talismans of Barashnum Gah in order. All about the baths of Barashnums and about the baths of pollutions is under his charge and lookout.
The “Rathvishkar” is the angelic entity who keeps up the sanctity and utility of the Alats specially when they are arranged on the stand during the Yasn. The Âthravan under his auspices does all the work that relates to Alats and their arrangement on the stand for ceremonies.
The “Havanan” is the angelic entity who is in connection with Hom Yazat and all the different departments managed by that Yazat upto the tree of Hom. This deity serves the Hom Yazat during the Yasn in his multifarious works concerned in the Yasn. The Âthravan under his auspices manages all about Hom which is to be used in the ceremony to be performed. He is thought fit to conduct the Yasn in the absence of Âthravax and Zaota.
The “Âthravax” is the angelic entity who conducts the fire energies in the Yasn to their legitimate end. The Âthravan under his auspices keep the fire energies working in proper order and brings the Yasn to the successful end. He is the one who conducts the Yasn becoming an assistant to the Zaota who is the chief conductor of the Yasn.
The “Zaota” is the angelic entity who brings about the attachment of the Yazat with the forces created during Yasn from the Alats. He sees that the purpose of the Yasn is well performed. The Âthravan under his auspices has reached the age of 52 who is the chief conductor of the Yasn, who manages the Yasn most successfully. He is fully attuned with forces created in the Yasn from the Alats and the Yazats that are invoked there.
The eight grade of Athravan is highest grade known as “Srosha Verez” is the angelic entity of Sarosh Yazat who is in direct communion with Ahûrmazd. He is ever anxious to get attuned with the consciousness and conscience of humanity so that humanity may tread on the proper path of piety. The Ashvan who is under his auspices is the head of the Magavs who all are holiest of holy. He is the highest of the Zoroastrian priesthood. He is constantly attuned with Sarosh Yazat. He keeps an eye over the management of the Pav Mahel and especially upon the Yasnas that are being performed. He can easily perceive any mishap which might occur in the ceremony which he can set right by many means at his command. His powers are absolute and unbounded which are utilized in the most equitable manner. He is justice incarnate and master of Ashoi. He has even the authority of forgiving sins, which is used rarely and in just cases. In the empire days great emperors acted according to his advice in matters spiritual or temporal…… Reference:- A Sequel to Essentials of Zoroastrianism Page 42, 43

There are 16 qualities of an Athravan. They are as under:-
1) Avizeh-heem
2) Asneh-Kherad
3) Din-Aspanargan
4) Yazdan-Minidar
5) Mino-Vinashneh
6) Pak-Minashneh
7) Rast-Gavashneh
8) Kherdi-Kunashneh
9) Chisti-Vastrem
10) Yozdathroh-Tan
11) Shiva-Hizwan
12) Narma-Nask
13) Rast-Avesta
14) Padiyav-Sajashneh
15) Khubeh-Nirang
16) Nehwar-Jiwam
……………………..Reference:- See Chart in Parsee Avaz dated 6.9.1970
A Zarathosti Dharma Guru before he can obtain 16 qualities of an Athravan has to pass through vigorous procedures of Graduations leading to two Spiritual degrees known as “Navar” and later “Marateb”. Such a Dharma Guru who has passed through Navar and Marateb can also be described as 1) Magav 2) Mubed 3) Yozdathregar 4) Dregu-Mard 5) Daham-Nar 6) Ashvan 7) Dastur etc. Zarathosti Deen has 72 steps of Ashoi that one has to pass through. Gradually one proceeds further step by step and after every 8 steps he has passed through one “Karsh”. Thus when we say that he is a three Karsh Ashvan which means that he has passed through 24 steps of Ashoi ( 8 x 3=24). In Zarathosti Deen a Mazdiyasni Bastekustian Zarathosti can be described technically in two ways. Namely 1) “Mashya” 2) “Nar” . Today we the Zarathosti’s of India and Iran who follow Zarathosti Farmans can be described as belonging to class of Mashya. Our Karma and Keshash is such that we all can be called as “Mazdiyasni Darvand” Bastekustian Zarathostis. Because of our Karma we cannot remain well balanced on Putman= Golden mean of Ashoi. Although our souls belong to Zarathosti Burjisi Jzhirum (where our religion comes in jurisdiction of planetary effects of planet Jupiter), we do not practice our religion as is intended to be followed in its true sense.
Our forebears who first stepped on soil of Sanjan on West coast of India had come with a specific purpose of preserving our Race and Religion till advent of Rainidar Shah Behram Varjavand Saheb in future. As mentioned in “Kisseh Sanjan” we Parsees are called as Srira, Dhura, Shura meaning that belonging to pure Aryan race were cream of the cream of original Aryan race and now under able leadership of Nar Asho Naryosang Dhaval this special Anjuman set sail for India from Province of Khurasan in Iran. For spiritual guidance there were nine Ashwan or Zarathosti Saints including a female Banoo Ashwan who accompanied the special Anjuman from Khurasan. As per Ustad Saheb Behramshah N. Shroff an Ashwan is one who has obtained salvation of Khetvodat for himself. Khetvodat means one who has Male and female counterparts merged into one having no sex drive and hence no need to marry because they are complete Unisex whole Souls. Apart from paying its dues of small left over personal Karma, the only purpose of such great Souls being born on this earth is to help needy society to spiritually progress further. All Ashwan can be termed as belonging to Magav class. Same is case for a Banoo Magav also and other peculiar thing is that she does not menstruate. There can be exceptions as is the case with any rule. Such Ashwans after passing through certain steps of Ashoi reach stage of Daham-Nar.
In Zarathosti Deen there is mention of 72 steps of Ashoi, Karsh, and 16 qualities of Athrawan developed as special power is applicable to Ashwans only. The Male and female Ashwans thus fulfil their subtle Keshash and are true Athrawan in nature, who tend to holy Fire. They are functioning even now in hidden way in Iran. Till fall of Sassanian Empire they operated openly and were recognized by the empire. Ashwan and Magav were rightly considered the pillars and strength of the empire and highly respect and were consulted in all matters prior to any important decision taken by the emperor. They knew art of Alchemy and when needed could manifest treasures before feet of the Emperor and the Government. Our forebears when they arrived in India our Anjuman was never in penury and the narration in Kisseh Sanjan is very true that these Zoroastrian saints produced vast treasures by Alchemy for our Anjuman and Deen to function smoothly.
The sixteen qualities of Athrawan that mature into power pack tools that are used against ignorance are applicable to Ashwan, Magav and Daham-Nar etc. only. Also above mentioned 8 grades of Zoroastrian Priesthood are exclusively applicable to Ashwan and Magav only. Dregu Mard which literally means poor= Dregu, and poor in sense of Ashoi are of lower grade than Ashwan but are “Riyazat Mand”= having Patience, Faith, Humility (Olia= Not having worldly know how, but inclined more towards spirituality), Ahu- Parast, and having “Adab” respect to nature for whatever that comes his way be it sorrow or happiness, besides having iron will to bear with a smile whatever difficulties that comes his way by willingly embracing it for he knows that it is for his own salvation. ……. See Nikiz Vol. 1 Page 834; & Khordeh Avesta Ba Khshnoom Page 537.
When our forefathers arrived in India besides Magavs amidst the Anjuman there were many ordinary Athravan having family but were spiritually well advanced Souls belonging to Burjish-Dae category. There are various stages a soul can be divided they are Burjis – Khur and Burjis- Dae just as Hindus have Suryavanshi and Chandravanshi class amongst them. ( Khur= Sun, Dae= Moon, Burjis= Jupiter). Many of them were “Dregu-Mard” also. The special Anjuman that arrived from Khurasan had 81 known types of Khandani. We the decendants of such a Anjuman are souls that have inherited some of the qualities if not all, but due to passing of time we have to catch up with our complicated Keshash or Karma that we ourselves have manifested our own destiny. Today those who are in profession of Athornan by hereditary right, having passed through Navar and Marateb ceremony as per their own Karma nature does not recognize them to be truly belonging to Athornan group. There are four Karmic groups a Bastekustian zarthosti can belong to, and are as follows:- 1) Athornan 2) Rathestar 3) Vastriyosh 4) Hutox which means as Athornan= Priest, Rathestar= warrior, Vastriyosh= Farmer or tiller of land, Hutox= Humble Servant.

Para 17) Beresad in afrin aoy tane shuma vehan Hunjaman Vehdinan ……………….Anoshe ravan bad Rvane zarthuste spitaman asho farohar, ava hama Athornan,Rathestaran, Vastrosan, Hutoxan. ……………….Afrin e Haft Amesaspand
Reference:- Pazand Afrin Series No 1 by Late Ervad Phiroze S. Masani Page 38 to 42
Translation:- The blessings in this Afrin let it be passed to the noble who serve nature, and the anjuman belonging to good Deen…… …….. let the Farohar of Asho Spitaman Zarathustra Ruvan be blessed along with all= hama, Athornan, Rathestar, Vastriyosh, and Hutox who will one day reach salvation of Anoshe Ruvan stage
Out of these four karmic groups the last one which is called as Hutox is translated as per Philology as those belonging to Artisans or having talent for craftsmanship or as humble servants who serve his Master and thus maintain means of earning their livelihood. Out of these four Karmic professions an Ashwan Athrawan has powers developed and he knows art of alchemy and is not dependant on anybody for his livelihood whereas Hutox is servant who serves for his livelihood. Thus Hutox is lower karmic group and their profession is allotted as per his own karmic debts to be settled. And as they repay their old karma form a new improved karma where they are given opportunity to serve their religion as Priests, and simultaneously earn their livelihood. So we can say that today’s Priests actually belong to Hutox category and are not in sense real Athravan. Nature recognizes Ashwans as real Athrawans whereas today’s priests are of Hutox category only, who earn livelihood by making Priesthood as their Profession. Such Athravans of Hutox category can, by making a sincere effort of following Tarikats and by meticulously maintaining laws of Ashoi cultivate those 16 qualities of Athravan as mere qualities only and not convert it into power which only an Ashwan can manage to do it so. An ordinary Athravan of Hutox category can with his sincere efforts reach stage of “Dregu-Mard” only. When load of his Keshash is lightened or when he is nearer Salvation then he reaches stage of Keshash e Sade” or “Ankarib -ül- Bokhtagi” = very near Salvation, then maximum the first quality of an Athravan called as “Avizeh-Heem” is developed as Power. Such a Athornan remains immune to any illness and even if he is poisoned remains unaffected but when such a person’s breathe are numbered and his end is imminent then he limps his lifeless body on the ground.

Regards,

Firdosh K.Sukhia

………………………to be continued

Sixteen Qualities(Virtues) of an Athravan - Part 1

Some explanation is required before we take one by one the 16 qualities of Athravan and how it is developed by Athornan saheb who has to pass through rigorous training and then ceremony of Navar Marateb. If we want to become a Doctor then rigorous training is required and later on after he passes exams he becomes a full-fledged qualified Doctor. But such is not the case with a Athornan about to become a Navar, Marateb. Apart from training he has to undergo a ceremony of Yajashne and for Marateb undergo ceremony of Vendidad which is combination of Yasna,Vispared, and Vendidad. After he is a qualified Athornan he follows Tarikats of Ashoi and attunes himself with Agairy/ AtashBehram Pav-Mahal which is connected to Talismanic Pavmahal of Nature known as Mino Gaas. Our Paigambar saheb has given us deen which is exact replica of what are in Nature, for example Sudreh Kusti, Atash Behram etc.
Nature, Tabiyat, Khudrat:- What exactly is Nature ?. The Nature that we know of and can see, the exact technical term to be used is called as “Tabiyat”. The force that is attached with Tabiyat (Nature) can be referred to as Khudrat. …………………Reference:- Khshnoom Harmala No 2 - Buland Gehsarna Kriya footnote Page 15. When we admire Nature and its beauty for example chirping of birds at Hoshbam/Dawn, or crystal clear waters flowing in a stream, or Sunrise/ Sunset viewed from a Hill station, we are awestruck and captivated by its beauty, and tranquillity. For beauty is truth lying in nature, and truth is beauty.
What is Talisman, Pav-Mahal, Pavikut and Mino Gaas:- What is a “Talisman” – Every object that is in this universe contains within it a microscopic part of Dadar AhuraMazda. If such is not the case then the Universe which is destined for Salvation after a very long mind boggling period of Time would not have been possible, as no help would have been available from others. From this fact it is apparent that we require help from others for our spiritual progress, and everything including humans are inter connected with one another and this universe Holistically makes progress together towards Frashogard ( salvation). But the infinitesimal part of Dadar Ahura Mazda that is in every object is well hidden and requires initiative from us to unlock the secrets. With the help of Avesta Manthra and not by our own effort we can unlock the marvels hidden in the object and are able to differentiate and separate the exalted part of Dadar AhuraMazda in object from the baser grossness in it. By drawing a dividing line of Karsh an object can thus be segregated between the positive nature or grade of excellence of Dadar AhuraMazda and faulty negative nature of an object. When whole object is influenced by positive side of Dadar AhuraMazda who is sitting in Karsh than that object becomes a talismanic force to be reckoned with which subjugates and dominates the negative part of the object which is gross. ……….Reference:- Khshnoom Harmala no 2 Buland gehsarna ni Kriya Footnote Page 35-36
Further Mino Gaas can be elaborated as that Talismanic place in Nisti (Non eternal world) in Upairi Dakhyu where full authority of Dadar AhuraMazda flows by presence of Spenamino and absence of Ghenamino. Where there is no tussle between white side and black side of nature and there is Unity over there. That place is also called as Gatu. Although Mino Gaas is in Nisti (non eternal world) but with talismanic protection of Pavi or protective boundary surrounding it behaves as if it is part of Hasti the eternal world and is forever in harmony with nature. The Pavikut of Agiary, Atash Behram is connected with Mino Gaas. Without connection with Mino Gaas, a Pavikut of Atash Behram/ Agiary cannot function on its own. Note:- Hasti= Blissful Eternal World, Nisti= Non Eternal World which will one day (a very far event) be destroyed after salvation of whole universe Nisti will merge with Hasti. Our Earth is somewhere at Fag end of Nisti world ……………….Ref:- Dokhma ni Buland Talesam by Dr. F.S. Chiniwala Page 112
More about Hasti- Nisti and Frashogard(Salvation)
In Patet Pashemani prayers Kardo 12:- Oem Kardeh Hom in Pateti vajorg Umedeh Kerfehra geran Bim Dujakhra ………………. means by doing Kerfeh (Neki) that is Good deeds when one gets hope= Umeed for salvation I who has sinned pray Patet so that I get good guidance and thus will not reincarnate again. Dozak= means to be reborn twice (……….see Yajashne ni Buland Kriya footnote Page 22). First being born in his own time cycle of “Thwash” when he is born with body for alchemizing his druj to Gav. The second time after his physical body is fully alchemized and there is no need for him to reincarnate because veil of darkness has been lifted from his soul and he gets salvation. Of course in between these 2 beginning and final stages he reincarnates many times. Finally there will be no need for Nisti to exist and at the time of Salvation of complete humanity, Nisti will merge into Hasti, and thus Nisti has served its purpose.
Thus the Mystic Bard Rumi says in his couplets as under:-
Rav Neki kun ke Dahar Neki Danad,
U Neki ra za Nikuvan Nastanad,
Mal Az Hameh Manad v a Az Toham Khahad Manad,
Aan Beh ke ba Jaye Mal Neki Manad.
Translation:- Go and do Neki, For Epoch of time or Zamana will remember Neki only,
for that is one thing that Zamana cannot snatch away from a person,
Every materialistic gains will be left here only including yours,
That is why it is better for you to earn Neki or Kerfeh instead of running after materialistic acquisition of wealth.
……………………. Latest Parsee Avaz Vol 4 No 1 October Nov 2011
Birth of our holy Prophet on this earth
Birth of Asho Zarathustra gradually brought relief on this earth from atrocities of Dev’s and the soul of Earth that is “Geush Urva” heaved a sigh of relief. Zarathustra spent thirty years in his father’s talismanic house namely “Dreji-Jabar” where he made communion with Ahuramazda and remained constantly attached to him. He then opened a new heaven – a place full of heavenly splendour namely Gaas in likeness of what he had erected on Upairi Dakhyu before his birth. He brought all the powers of that heavenly Gaas at Upairi Dakhyu into this newly made Gaas of “Dreji-jabar” (Harabarez) Thus he prepared a way from whence he can draw the heavenly munificence right from Gaas at Upairi Dakhyu and through Gaas at Dreji- Jabar into Pavmahal of Iranshah and then to many Atashbehrams and Agiaries and we finally receive heavenly munificence. The purpose of “Pavis” also known as “Pavikat” is to seclude Atashbehrams, Agiaries from outer worldly pollution thereby making them eligible to receive heavenly munificence right from Upairi Dakhyu, and Dreji-Jabar. ……. Reference:- A Sequel to Essentials of Zoroastrianism Page 41 The same holds good for human body also. In order to receive benevolent Asere-Roshni currents from higher realms we have to keep our Aipi clean by following Tarikats of Druj Parhej. Please see the illustration below:-

Illustration taken from Book “Learning Parsi Panu” by Silloo Mehta Page 48







Mission of Asho Zarathustra:-
The mission of our dear Prophet Zarathustra on this earth was to eradicate Devyasni of Devs who had made this earth a living hell. “Gatha Zarathustra” is deputy of Dadar Ahura Mazda and is an elemental in nature bearing same name of our Prophet (To know more about it Press Ctrl +click to follow the link:- The Five Gathas) With overall supervision of Dadar Ahura Mazda and through elemental medium of “Gatha Zarathustra” our dear Prophet before being born on this earth formed a Stage known as Mino Gaas which can also mean as Throne of Dadar Ahura Mazda. Mino Gaas can be defined as visible as well as invisible powerhouse of Asere-Roshni currents flowing where Yazatas dwell. Thus a platform known as “Mazdayasni Daen” is formed which can be also called as Mother of all religions. Different religions will establish itself at its preordained time on this earth and whose roots are connected to Mazdayasni Daen. ….. Reference :- Yajashne ni Buland Kriya by Dr F S. Chinwala Page no 254

The elementary Science of Elements:-
Basic composition of our human body is made up of four elements viz: Fire, Air, Water, and Earth. As fire or heat is required to keep everything in motion, in each of these elements therein lies four types of Atash. They are:- 1) Atash-e - Mino Karko 2) Atash-e- Vajisht 3) Atash-e-Urvajishta 4) Atash-e-Spenishta. In order to nourish the four elements of Fire, Air, Water, and Earth nature has added “Ether” known as “Gao-Chithra”. When four types of Atash mix with one another in different permutation and combination another composite Atash known as “Atash-e- Vohufreyan” is formed. “Vohu” = benevolent, or good and “Fre”= means love, “Yan”= an Affix, meaning the one that proceeds towards goodness. This Atash functions as alchemical agent that lovingly converts in its furnace our elements =“Anasar” made up of Naso into Gav. The Naso in our body is made up of various forms of contagions known in Avesta as “Akhti”, ”Ahiti”, “Paviti but remains in check due to Gav Chithra. Nature has in all its kindness mixed Gav in elements of our body so that potency of Druj or Dravao is reduced and is now known as “Vohun”. It’s like colour Black when mixed with snow white the original colour of black changes into grey. At the time of mortal death when Gav Chithra no more nourishes dead body, the three contagions which were kept in check so far when the body was alive is let loose by Druj- e- Nasu that sets in dead body. Akhti= Direct contagion that arises due to coming in contact with dead matter by sense of touch, Ahiti= Indirect contagion that sets in the air, Paviti= Also Indirect Contagion that has set in air and reaches our physical body through our nostrils and air we breathe. ……….Reference :- footnote of “Dokhma ni Buland Talesam” by Dr. F S. Chiniwala Page 97.
The word Anasar has got at its root “Nas” meaning Naso=ignorance, that is what our elementary body is made up of. Thus after various stages other four higher Roohani Atash are formed whose seat is based in our skull which if developed properly can transform human into semi Yazad. These four Atash are known as 1) Atash-e- Dara 2) Atash-e- Naryosangh 3) Atash-e- Khoreh 4) Atash- e - Frah. As one proceeds further on path of Ashoi he makes a sincere effort of binding Druj in his Anasars made up of 4 basic elements in combination with one another, and thus binds the druj in his physical body. The practice of Druj Parhej now can be fully understood. He thus proceeds on path of Ashoi and his Keherp which is made up of 16 Chakras becomes subtle. The four elements in every Chakra vary. In some lower Chakras earthy, or airy, watery element is more prominent than firey element. By observing Druj Parhej the firey or airy element becomes more prominent than other elements. Our elements now become subtler. That is aim behind all these practices. He thus begins developing the four Atash-e-Dara, Naryosangh Khoreh, and Atash- e-Frah. He becomes semi Yazad now. Today we have Atashe Dara active within us, but it has got 1001 stages. We can be on any one of the rung of ladder out of 1001 rungs. We have yet to develop other three Atash. As long as Atashe Dara is only active and the other three Atashes have yet to be developed, we can be victim of passions within us. The subtle Naso within our body raises its ugly head every now and then and remains unbridled till we have only Atash e Dara developed. But with path of Ashahe Khao and with Manthra Spenta Prayers he can alchemize druj within him very effectively, and further develop Atashe Naryosang. At the end of Atash Niyaesh the devotee requests Atash Padshah and prays for his speedy success in developing other three Atash.
Zarathosti Deen has 1) Erejoish Patha and 2) Ashahe Khao. Erejoish Patha means righteous Path of Truth which can be found common in all other religions but our religion teaches us one more path of Ashahe Khao which is not found in any other religion. The path of Ashoi has been shown in our religion only. By speaking truth only our 8th Chakra of tongue develops where earthy element of “Khakh” is subsided and firey element is strengthened. With his uttered speech anything now becomes possible in reality as it can never fail. In Zarathosti deen “Daham Nar” is that who has control over his tongue by speaking truth only and by further developing Atashe Nairyosang has reached stage of Khetvodat where his Male and female counter parts are merged into one. He is now free from lust and not even an Apsara or Dev can tempt him into forbidden temptations.
To develop Ashoi one has to pass through 72 steps or stages. Each karsh consists of 8 stages. His Atashe Naryosang is said to be developed when he has reached 4th Karsh of Ashoi. Such a Ashwan can bind his druj. The day of Meherangan is very important for an Ashwan because on that day he digests all his druj and converts it into Gav. A Zarathosti Daham Nar besides being truthful is also of Ashwan category. ……….Reference :- Parsee Avaz dated 25.10.1958 page 3
Regards,
Firdosh K.Sukhia
…………………..to be continued