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
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