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
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