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