The Atash Behram Buoy Ceremony by Behram Dhabhar

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Introduction:-

All of us have at several times in our life witnessed the Buoy ceremony of an Atash Behram and most of us have also offered the Machhi to the holy Padshah saheb on several occasions. Though we are always awe-struck with this intricate procedure at the time of change of geh, only a few of us actually understand the meaning and purpose of the Buoy ceremony and the whys and hows of the kriya. This article by late Jehangirji S. Chiniwala attempts to explain this procedure in detail. The article was printed in the Parsi Awaz in Gujarati from where it has been translated.

About the Atash Behram saheb:-

The Atash Behram Saheb is a living, throbbing entity that acts as a connecting chain between the Minoi Hasti and our earth – Geti. This entity attracts enormous beneficial currents of Asha Chithra, Vaha Chithra and Gav Chithra which form the divine blessings of Asere Roshni that rain down from the heavens above via the Swa (vehicle) of Khurshed Yazad. This Atash Padshah becomes the Hamkar or co worker of Spenamin (white side of nature) that constantly engages in battle with Ganamin (Dark side of nature), the benefit spreading to all mankind. The Atash Behram Padshah saheb is a spiritual instrument to capture Ahu + Daen + Baod from nature, the visible effect being the Atash – fire that we see burning in the Afarganyu. It carries out diligently all the work assigned like-wise with Dadar Ahura Mazda, the Yazads and the Ameshaspands by Ahu. Its own Consciousness is linked to the consciousness of Dadar Ahura Mazda, which is why it is a living entity on the same spiritual level as the Yazatas. The Asere Roshni which is showered from the Hasti above is pulled down by this Atash Padshah, multiplied, and then distributed on Geti, first passes through the Dakhyus of Nisti or the Evanascent space above Geti.

What is Nisti made up of? :-

Nisti has 6 Keshwars or planes / boundaries, references to which we recite in our prayers and ceremonies. (Totally 7 Keshwars, 1 on Geti, 6 in Nisti.) As per the explanation given in the Bundahishn text, the intermediary space between Hasti and Nisti which is known as the Zamrir where the Aivi Dakhyu is located, are the two Keshwars namely Vidadafshu and Fradadafshu. Between Aivi Dakhyu and Antare Dakhyu are located Arazahi and Savahi keshwars. Between Aaa Dakhyu and Antare Dakhyu are located the Vouru Bareshti and Vouru Zareshti keshwars.

Asere Roshni or divine blessings ;-

When the Asere Roshni rains down to the earth it passes through these 6 keshwars. In order to pull this Asere Roshni down, the Yaozdathregar Boiwala sahebs, Abed sahebs and Nar Ashvan sahebs perform complex ceremonies. The entire Asere Roshni is housed within the Swa or the rays of the sun that is Khurshed Yazad.

The concept of time in our religion :-

The Zarathushti din which explains the concept of time, divides the day into 5 gehs, namely Havan, Rapithvan, Uziren, Aiwisuthrem and Ushahin. Each of these gehs have been assigned a dedicated Manthravani since the laws of nature operating in all these gehs are different. This is because the earth’s movement is categorized in 6 different types, one of which is the earth rotating on its tilted axis. At the fag end of every geh, the axis of the earth receives a jolt. When this happens, the Asere Roshni rays, which otherwise fall perpendicularly on the earth, are scattered and the connection of the swa with the Atash Padshah breaks off. Since the Atash Padshah has the spiritual level of a Yazata it possesses the spiritual power known as Zor by virtue of which it becomes a hamkar of Spenamin and an adversary of Ganamin. When the earth’s axis receives a jolt, thereby cutting off the swa connection with the Atash Padshah, sensing this opportunity, Ahriman which is the Naib (assistant) of Ganamin mounts a severe attack on the Atash Padshah.

The Zor of Atash Padshah saheb;-

The Padshah being of Yazatic stature and who has been referred to as the divine Ratheshtar (warrior), spreads its Zor (power) all round the environment thus counteracting the evil influence by Ahriman thus giving Ahriman a tough fight. This depletes the Zor within the Atash Padshah. In this time period the Mazishta Keherp of the Padshah saheb which consists of Asha Chitra, Vaha Chithra and Gava Chitra is dealt a severe blow, thus weakening the keherp. It takes a good 9 minutes for the Asere Roshni to regain its full form once again, which is the time period required for the sun’s rays to reach down to the earth. After 9 minutes, the Asere Roshni starts building up once again in the Atash Padshah. In this intermediary time period the Baod of the Atash Padshah also loses consciousness. This is why the Buoy ceremony attempts to replenish the Padshah saheb’s lost glory, which the Yaozdathregar mobed strives hard to accomplish.

Functions of the buoy ceremony :-

The Buoy ceremony has two main functions.

The first one is to feed the visible Atash (which has a spiritual connection with the 16 Minoi Atash energies operating in nature) with nourishment, in the form of Kathi and sandalwood. The second function being, feeding the divine Atash energies with Mithra, Manthra and Yasna thus fulfilling the course of the Asere Roshni to rain down smoothly once again back on to the Atash Padshah. In the Atash Niayesh (litany to fire) the devotee and the Yaozdathregar mobed recites the line “Nemasate Atrash Mazdao Ahurae Hudhao Mazishta Yazata” which means: May Dadar Ahura Mazda who in his infinite wisdom, oversees the functioning of this universe, who sends us the best blessings, may we offer our respects and devotion to this Atash Padshah who has attained the Darrajo (stature) of a divine Yazata. A consecrated fire is treated and spoken of as a Yazata. On account of the declining spirituality amongst our own community members some so called “religious scholars” belittle our lofty ceremonies stating them to be just a “shell”!

Who can perform the buoy ceremony of an Atash Behram?:-

The authority to perform the Buoy ceremony of the Atash Behram rests only with Yaozdathregar mobeds who have completed their Navar + Martab and who possess a valid Bareshnoom. Also those who elevate their spiritual status by performing the Moti Khub (Yazashne) of Mino Navar, and who should necessarily be married, only then can they be termed as a Yaozdathregar. As per the strict dictates of the Zarathusti din only a Yaozdathregar who has reached the level of a “Zaotar” (Ref – Uziren geh, 7+1 levels of priests), and who is a family man is authorized to give Buoy to the Fire of Victory. Alas, such categories of mobeds are hard to find.

How is the buoy ceremony performed?:-

Such mobed sahebs, on the commencement of each geh, wait for 9 minutes after change of geh to perform the padyab kusti, then complete the farajyat for that particular geh, and only then enter the Koh of the Atash Padshah to give the Buoy. When the mobed saheb enters the kebla, he first places 3 pieces of sandalwood on the fire facing the East direction, reciting the words Humata Hukhta Havrashta. Though this practice is still followed, the thought process for this practice is not. The divine work entrusted to the Yazatas which they carry out very efficiently in Hasti, Nisti and Geti is referred to as Humata, Hukhta and Havrashta. Whilst offering these first three pieces of sandalwood to the fire the mobed saheb is required to pass this thought (Mithra), viz., O divine Atash Padshah, who is a Yazata, and who is a hamkara of the other Yazatas, may the burden (Azaab) which has befallen upon you on the change of this geh, be vanquished, since you are of Yazatic stature, may you be able to perform your duties as a Yazata in Hasti, Nisti and Geti victoriously, i.e. Humata, Hukta, Havarashta. The Yaozdathregar then starts placing the Machhi sandalwood logs facing East, South and West directions. The Machhi log counts are different for Pak Iranshah, and for the other 7 Atash Behrams.

This is because Pak Iranshah is connected with the 2 Noori Asmans of the Minoi Alam plus the 7 Asmans of Hasti which makes it 9 Asmans. Therefore the Machhi log count is 9. Also the fire of lightning (Atar-e-Vazisht) had been ceremoniously brought down with Frashusho Manthra by Dastur Nairyosang Dhaval. Whereas in the case of the other Padshah sahebs it has been collected from forest fires struck by lightning. For the other 7 Atash Behrams the Machhi count is 7 as stated by Ustad Saheb Behramshah N. Shroff, since they are connected with the 7 Asmans of Hasti and are referred to as “Duvvam Martabana Atash”. (second grade fires) Though in reality, only the Modi Atash Behram (Surat) has 7 log Machhi, for all others the Revaj is 6 pieces. The arrangement of these 6 / 9 pieces to form a throne is known as Machhi which is a Gujarati word derived from Sanskrit. A Machhi is compulsorily offered on change of every geh for an Atash Behram fire.

Buoy ceremony performed by an Ashvan saheb:-

There is a world of difference between the Buoy / Machhi ceremony performed by a Yaozdathregar mobed, and an Ashvan Saheb. The Yaozdathregar raises his spirituality becoming Khupe Ruvan by performing the Yazashne of Mino Navar. This has to be performed once every 4 days in order to maintain his Khupe Ruvan stature. On account of his performing this duty for a long period of time as Boiwala his Keherp becomes pure and this helps him perform his duty in the best possible manner. Which is why the Athornan tola maintain strict spiritual discipline and always endeavor to marry within themselves. On the other hand, an Ashvan saheb has 16 priestly qualities alive within him and on account of these qualities, he is able to help the Padshah saheb in a much better way at the change of every geh. Whenever the geh changes a normal mobed saheb is not able to help out spiritually but an Ashvan enters the Koh before the commencement of the new geh and strengthens his Amal. When the Asere Roshni gets scattered on change of the geh, and the vicious attack from Ahriman follows, the Ashvan stands fearlessly in the Koh and ignites his Padyav Sazi powers. He then spreads these (Nafe Brava) powers all round creating an invisible fortress round the Padshah which helps prevent the Atash Padshah from any harm, also protecting himself from any adverse reaction of Ahriman on his own Ushtan. He then energizes his Khup-Nirang powers and releases them to protect the Atash Padshah, which then assists the Zor (power) of the Atash Padshah and becomes an assistant to the Atash Padshah to ward off evil. Therefore the Ashvan helps the Atash Padshah in the 9 minutes that the Asere Roshni gets scattered.

How does the Ashvan Buoywala saheb fight the Tir-e-gohar (forces of darkness) and nullify them ?:-

By virtue of the powers of Zor, the Atash Padshah emits Yaozdahi powers from within itself. This breaks the destructive forces of Tir-e-gohar and utilizes its own Nafe Brava forces to protect its Mazishta Keherp. At this point of time the attack from Ahriman is so strong that inspite of these spiritual weapons, the Mazishta Keherp gets wounded and is not fully capable of carrying out its assigned duties in nature, thus weakening the inherent Zor powers of the Padshah saheb.

The Ashvan Buoywala saheb possesses the power of Nahevar Jivamni which he utilizes to ward off the attack on the Mazishta Keherp to perform a ceremony prior to the actual Buoy ceremony. This authority to perform such ceremonies rests only with Ashvan sahebs. Today the amount of Azaab (burden) falling on the Atash Behram Padshah sahebs of India is so great on account of Yasna Daruji that it weakens the Pav Mahal. In order to counteract this situation the Sahiar mobeds who are Ashvan sahebs secretly use their Nahevar Jivami powers to rectify the situation by performing special kinetics thus keeping the Pav Mahal Talesams intact. In this manner an Ashvan with the help of his 16 virtuous powers, and use of Mithra, Manthra and Yasna can prevent attack on the Atash Padshah in the 9 minute interim period when the attack on the Padshah saheb is maximum.

What happens when the Machhi logs are offered during the buoy ceremony?:-

When the Machhi logs are offered to the Padshah saheb it immediately ignites the fire on the Afarganyu. By virtue of his performing the Moti Khub of Mino Navar the Yaozdathregar mobed has an active elevated Khupe Ruvan, and he is able to perform the following spiritual task. The Atare Froba energy which lies within the Atashe Vohu friyan which is present in the mobed saheb by virtue of his Moti Khub is energized and passed onto the Atare Froba within the Atash Urvazisht which is present in the log of sandalwood. Atash Urvazisht is the fire energy present in Vegetation. This in turn nourishes the visible fire on the Afarganyu and also establishes a connection with the fire Atare Froba on the 6th Asman of Jupiter. When the Machhi is of seven log pieces it attracts the Asere Roshni currents from the 7 Asmans of Hasti. When the Machhi log pieces are 9 as in Pak Iranshah the Asere Roshni currents are drawn from the 9 Minoi Asmans.

When an Ashvan conducts the Buoy ceremony after placing the Machhi pieces on the fire, by virtue of his “Aspernargan powers” he energizes the Atare Froba energy within the fire and connects them spiritually with the fire energies (Atare Froba) of the 6th Asman. This energy then automatically connects with the Athro Ahurae Mazdao Puthra of the 9th Asman. This is possible on account of the advanced spiritual status of an Ashvan.

Ceremonial washing of the Khuan:-

As per Revaj, after arranging the Machhi logs of Sandalwood on the fire, the Khuan (Pedestal / throne) on which the Afarganyu is placed is washed ceremoniously. The Atash Padshah is enthroned on the Khuan within its Kash and connected with Spenta Armaiti (earth). In the 9 minutes when the attack from Ahriman is maximum, the dark forces of Gashak and Tire-Gohar cling to the Khuan. An Ashvan saheb on account of his high spiritual status practicing Mithra, Manthra and Yasna washes the Khuan or cleans it with a dry cloth. But in practice a normal Yaozdathregar mobed washes the Khuan during the first 7 months when the Rapithvan is consecrated (that is above the ground), and just cleans it dry during the next 5 months when Rapithvan goes underground, i.e. during the period of Biji (second) Havan.

After arranging the Machhi logs on the Afarganyu, - the mobed saheb tucks his Jama in the pichori such that it rises a little above the toes, - takes a Handa (vessel) filled with well-water and prays “Khshnaothra Ahurae Mazdao – 1 Ashem”, - then recites in baj “Yaozdathrahe Zareh Varkash” thus pouring water from the Handa to the Karasya overflowing it. - He then recites again “Khshnaothra Ahurae Mazdao – 1 Ashem” then in Baj “Yaozdathrahe Zareh Frankard” again overflowing the Karasya. - The third time he prays “Khshnaothra Ahurae Mazdao – 1 Ashem” then in Baj recites “Yaozdathrahe Zareh Puitik Harvespa Mino Ardavisur Aav pak Yaozdathra” overflowing the Karasya one more time. - He then takes hold of the Karasya, prays one Ashem vohu, and with his right hand washes the Khuan eastern side, then with the second Ashem washes the Khuan southern side, with the third Ashem washes the Khuan West side and the Northern side together. A normal Yaozdathregar mobed follows this Revaji procedure and derives invisible help through the Revaji Keherp. But an Ashavan on account of his high spiritual stature dislodges the Gashak forces through his “Kheradi Kunashne” powers. During the first 7 months when Rapiithvan is above the ground and active, Gashak forces are tremendous, therefore the Khuan needs to be washed with the Frado energies present in water. In the Second Havan period of the next 5 months, the Gashak forces are minimum, therefore just cleaning of the Khuan with a dry cloth will suffice. After washing of the Khuan, the Yaozdathregar wipes his hands dry, then wears gloves, holds two ladles (Chamach) with each of his hands. He then places one chamach over the other and offers four pieces of sandalwood to the fire, each one reciting the words “Humatanam, Hukhtanam, Havrashtanam, Yadacha, Anyadacha… … …” bowing down in reverence towards the Padshah saheb. He then recites the name of Ahura Mazda and strikes one bell thus creating a composite force of Mithra, Manthra and Yasna. When an Ashvan performs this ceremony he too holds the two Chamach one on top of the other, and places 4 sandalwood pieces on the Chamch, but by virtue of his Kheradi Kunashni powers the sandalwood pieces on their own automatically land up on the fire from the Chamach. In this manner the Ashvan ascertains that he has performed the Buoy ceremony diligently and that the ceremony is effective in drawing the Asere Roshni down with vigour through the Keshwars of Nisti.

The Chak Feravani kriya:-

The Buoywala mobed then performs the Chak Feravani kriya. The western Scholars are unable to explain the purpose of this act and draw similarities to a Red Indian dance. While performing this kriya the mobed saheb moves round the Sarposh (tray) of the Afarganyu in all 4 directions (E-S-W-N) and 4 corners reciting certain formulae on each of these positions thus creating a spiritual boundary. This act ensures that all the Rathviya Chakra present in the Pav Mahal produces a Keherp. This strengthens the conciousness (Baod) of the Padshah saheb and raises it to a very high level. It is worth noting that the Chak feravanu kriya in Ushahin and Havan gehs are different from that done in the Rapithvan, Uziren and Aiwisuthrem gehs.

During Ushahin and Havan gehs the mobed starts the Chak feravani kriya facing the West direction whereas in the other gehs he starts it in the East direction. The method by which the Asere Roshni is drawn towards the earth from the Asmans through the Nisti can only be explained fully in Sezda (heart to heart). An Ashvan on account of his MinoVinashne powers is able to see the rays of Asere Roshni fall on the fire. During the Ushahin and Havan gehs the Asere Roshni enters from the southern direction and during the other 3 gehs, the Asere Roshni enters through the Northern direction bypassing the gubbars (cloud formation) of Saen Daruji and Bud Kerdar. There is proof of this aspect but it is beyond the scope of this article. The Asere Roshni which comes down through the Anasari layers as per the law of Mazda-data, helps mankind in the process of Retribution. This is from the Northern direction and does not mix or mingle with the Gubbars of the dark forces. Whereas the Asere Roshni that descends from the Southern direction through Dadaare Gehan gives nourishment to the earth. It is for this reason that the Chak feravani kriya is different in Havan and Ushahin, as compared to Rapithvan, Uziren and Aiwisuthrem gehs.

Drawing the nine kash :-

When the mobed saheb with the help of a paiwand (connection) with the Jama, holds the two Chamach thus drawing the kash, a total of 9 kash is drawn. Starting from the West he recites “Aa thwa Aathra Garyemi” meaning: I draw the Asere Roshni from above and feed that to the Atash Padshah. During the first Kash the Asere Roshni is drawn through the Arezahi Keshwar. The next kash is drawn from the “Ishan corner” he recites “Vangheush Managaho Zaothrabyo yazamaide” meaning: I attune myself to the Asere Roshni that is predominant in wisdom entering our sacred Alaats. During the second kash the Asere Roshni is drawn through the Fradadafshu keshwar. The third Kash is drawn through the “Agni corner” thus reciting “Athwa Aathro Garyemi”, thus drawing the Asere Roshni through the Vouru Bareshti keshwar. The fourth Kash is drawn facing the East direction. Here the mobed saheb recites “Vangheush Ukhdo Zaothrabyo yazamaide” which means I attune myself with the Asere Roshni which originates from the Naad (tune) of Ahunavar emanating from the Alaats. This is drawn from the Savahi Keshwar. The fifth Kash is drawn from the “Nairutya corner”. The mobed saheb again recites “Aa Thwa Athra Garyemi” and drawn the Asere Roshni from the Vouru Zareshti Keshwar. The sixth Kash is drawn from the “Vyavya Corner” when he recites “Vangheush Zaothrabyo Yazamaide” which means I attune myself with the Asere Roshni which emanates from the Alaats of Bahman Ahmeshaspand. This Asere Roshni is drawn down from the Vidadafshu keshwar. During the seventh Kash the mobed saheb faces North and recites “Sukkai Manangaha” which means I revere the Asere Roshni that clings closely with the Manashni of Geti. He then turns to the South direction to draw the eight Kash reciting “Sukkai Vachangaha” meaning I attune myself with the Asere Roshni that clings closely to the Gavashni of Geti. The last - ninth Kash is drawn from the West direction which is the direction from which he first started the Chak ceremony, maintaining a paiwand with the logs of the Machhi, reciting the words “Sukkai shyothna” meaning I attune myself with the Asere Roshni associated with Kunashni of Geti.

Praying the Atash Niayesh;-

After completing the Chak Feravani ceremony the mobed saheb then takes hold of the long Chamach, places a few pieces of sandalwood on it, and makes a paiwand with the Jama, then placing one end of the Chamach on the Sarposh, begins reciting the Atash Niayesh. While reciting the Pazend Dibache of the Atash Niayesh on the words Dushmata, Duzukhta, Duzvarashta he strikes the bell three times on each of the words. In the current time period Behdins and Athornans are unable to follow strictly all tarikats of Ashoi, hence the present Rainidar saheb Dastur Aderbad Mahrespand has introduced a Pazend Patet pashemani kardo in each of the Niayesh and Yasht following the laws of Stoat Yasna. This has proven to be very effective in the present times. The kardo starts with “Az hama gunah”. When the bell is struck, the Yaozdathregar mobed saheb, Athornan sahebs and behdins present in the hall should collectively pass the thought force Mithra that may the Gubbars formed of bad thoughts, words, deeds of mankind break, and may the formation of good gubbars full of benevolence take place, and may they be strong. May the Mithra Daruji, Manthra Daruji and Yasna Daruji and all black magic be destroyed, and may the evil thought, word, deed from my own little world be vanquished. When the Pazend Manthra of “Ahura Mazda Khodai avajuni Mardum… … …aedun bad” is recited in Baj (soft muttered tone) the thought force passed by the mobed saheb is: may the beneficial currents of Asere Roshni collected here be spread to all mankind of all Jhirums. When the 2 Yatha are recited after this Pazend passage another 2 Kash are drawn around the fire extending protection until the change of the next geh.

The number of Atash Niayesh recited during each geh are different in Udwada as compared to other Atash Behrams, but in all Kadmi Atash Behrams only one Atash Niayesh is recited. Ustad Saheb Behramshah Shroff had stated that atleast 3 Atash Niayesh should be recited in all Atash Behrams of second grade (Duvvam Martaba) and during the third Niayesh the Kash drawn on the periphery of the Sarposh in the Rakhiya should be finally sealed.

What about behdins?;-

The Atash Behram Padshah saheb is an indispensable entity for all Baste Kushtians. Since the Padshah has a spiritual connection with the Minoi Atash, it spreads its benevolence and protection to all living creatures of all Jhirums. When a Zarathushtri prays the Kemna Mazda prayer he begs for the boon that may I attune myself with thee Atash (Atrascha) and the Manashni of the fire (Managascha) by following tarikats of Ashoi, performing Atash Parasti and recital of Manthrakhani, and in reward may I receive the blessings and protection for myself, my family members and for the particles of my soul in the other kingdoms. This is absolutely necessary when the attack from Ahriman is powerful and can only be achieved through Atash Parasti. In a normal human being, there are forces of good and evil present at all times. The human mind is akin to a rubber band which can be stretched. In good times, man is able to keep a control on his mind but in difficult times, the control on the mind is lost and man sways towards evil. The only way out of this is to follow the practice of Meher Patet.

The gifts given by our prophet Asho Zarathushtra in the form of Sudreh-kushti, taikats of Ashoi, Manthravani, and Atash Parasti are all important to eradicate evil within us, and for this the beneficial currents from the Atash Behram prove helpful. All Baste khushtians souls on account of their composition are provided with the invisible Staots of Ahunavar because of which the Atash Mino karko is active in their Anasars. The main aim in a Zarathusti’s life is to awaken / energize these Stoats and the key to do this is the path of Atash Parasti.

For all Athornan sahebs, Yaozdathrehari is not a mere profession but a means to win both religion and this materialistic world. To maintain a Bareshnoom and practice Yaozdathregari is extremely important for the Athornan tola.

Message from Jehangirji S. Chiniwalla ;-

Times are changing from bad to worse. It gives me great grief even to spread Khshnoom. The spreading of this knowledge of Khshnoom is only by the love of one’s religion. As per the instructions of Ustad Saheb, every disciple has to face these tough times. Those Khshnoom Fidai who are unable to grasp the intricacies of Khshnoom properly bring obstacles in the path of the spread of this esoteric knowledge. I am just a normal sinful behdin. My Keshash is of the Darvandi category of the Mazdaysni Baste Kustians. But as per the instructions from my Ustad Saheb and the invisible help from the Abed sahebs and their Daham Afriti blessings raining upon me, I perform my normal Farzyat as a Khshnoom lover, but I may have accidentally committed mistakes (sins of omission), therefore I daily recite my Patet Pashemani and maintain it in my Mithra throughout the day and night and I earnestly pray that the Abed Sahebs of Demavand Koh help this Khshnoom disciple in being successful in spreading the message of Khshnoom, protecting our community and leading us on the path of benevolence.
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Biblography : - Zarathosti Din ne Lagta vidhvidh Vishayo Translated from Gujarati to English by Behram P. Dhabhar from : Atash Behram Padshah-oni Machhi Chadavi, Buoy devani kriya upper nakheli Ilm-e-Khshnoom ni Filsufini Roshni – Jehangir S. Chiniwala *** *** ***

How is lightening formed ?

All about lightning – its scientific and khshnoomic understanding- By Behram Dhabhar

Link to post on Parsi Irani Deen Parast Zarathushtis group:- https://www.facebook.com/groups/PIDPZ/permalink/1728176227415100/

How is lightning formed?

First we will try to understand it in the form of a scientific explanation. Lightning is an electric current. To generate this electric current, first you need a cloud. When the ground is hot, it heats the air above it. This warm air rises. As the air rises, water vapour cools and forms a cloud. When air continues to rise, the cloud gets bigger and bigger. In the tops of the clouds, temperature is below freezing and the water vapour turns into ice. Now, the cloud becomes a thundercloud. Lots of small bits of ice bump into each other as they move around. All these collisions cause a buildup of electrical charge. Eventually, the whole cloud fills up with electrical charges. Lighter, positively charged particles form at the top of the cloud. Heavier, negatively charged particles sink to the bottom of the cloud. When the positive and negative charges grow large enough, a giant spark - lightning - occurs between the two charges within the cloud. This is like the static electricity sparks you see; only, much bigger. Most lightning happens inside a cloud, but sometimes it happens between the cloud and the ground. A build-up of positive charge happens on the ground beneath the cloud, attracted to the negative charge in the bottom of the cloud. The ground's positive charge concentrates around anything that sticks up - trees, lightning conductors, even people! The positive charge from the ground connects with the negative charge from the clouds and a bolt of lightning strikes. http://www.planet-science.com/categories/over-11s/natural-world/2012/06/what-causeslightning.aspx

How is lightning formed ? (as explained by ilm-e-khshnoom)

Now let us take a look at the same phenomenon from the religious point of view as explained by Ilm-e-Khshnoom. The Arvahi Alam is made up of Anasari planes, i.e. the regions where matter is produced. Nature’s sequence to produce matter is Asha Chitra >>> Vaha Chithra >>> Gav Chithra >>> Sukhshma Anasar >>> Sthul Anasar Anasar’s are the building blocks of matter, they are Atash, Baad, Aap ane Khak (Fire, air, water and earth). The planes in the Arvahi Alam have sub-planes or transition regions between two such planes, which are known as Zamrirs. There are 7 such Zamrirs between two Dakhyus. All these Dakhyus and Zamrirs are in constant motion – nothing in nature is stationary as all are in the process of reaching Frashogard. The friction caused between the rotation of two adjacent Zamrirs causes Lightning. This lightning can strike as a forest fire and is known as “Zamrir-e-asfal” where the word “asfal” means inferior or lower category, since its derivative is from the lower anasari duniya (sthul anasar). Evaporation of water bodies takes place continuously day and night. If this evaporated vapour comes in contact with the spark of lightning it produces a Meteor or “falling stars”. Both these lightning fires can be used as one of the 16 fires (Atash-e-Vazisht) in the consecration of a second grade (duvvam darraja) Atash Behram. It should be noted that there are 7 such “second grade” Atash Behrams in India, where similarly produced fire of lightning was used. It is at such Atash Behrams that a 7-piece Machhi is to be offered. Science wrongly assumes that “falling stars” are those that fall from the starry vault. The 8th Asman of Anagra Raocha – which we refer to as the Abode of Endless Light or the starry vault – is in the Minoi alam where there are no Anasars ! So such stars cannot appear from there, and hence that assumption is wrong. _____________________________________________________________________________________________________
This extract is sourced from Khordeh Avesta Ba Tarikat – Ustad saheb Behramshah Nowroji Shroff – Pg 927. *** *** ***

What is Radih Mithra (Righteous Thought) and Radih Sakhavat (Righteous Charity) in nature.

What is Radih Sakhavat ?? or Righteous Charity. Before we enter into it we must first know what is Radih Mithra or “Righteous Thought”

1) “Radih Mithra” or Righteous Thought:-

Afreen E Haft Ameshashpand

Vehan Padshah Bed!
Vatran Apadshah Bed!
Ej Kard Va Kunashneh Khish
Avaksh Pasheman Bed!

Translation:-

Those who are righteous more power to them
Those who are unrighteous make them impotent with no powers being attained by them
And let them be Pasheman for their nefarious deeds
So that they come back and return on the righteous Path.

In order to improve upon the bad mentality “ bud Mithra and Bud Karni” of those who refuse to believe or be obedient to our scriptures and Din, instead of running them down and abusing them deriding them openly in public, we should pass a Good Mithra that is righteous “Radih Mithra” in nature and set that righteous Mithra in motion That Radih Mithra is all about peace reigning in, let the real understanding come upon those who have been astray from righteous path. Till that time comes and dawn upon the evil person, may they be impotent in inducing their bad thoughts upon others and thereby wrongly influencing the innocent who want to remain on righteous path.

Similarly the same Mithra we can find in our Hoshbam prayers:-

“Vaso Khshathro Khyat Ashva;
Avso Khsathro Khyat Dravao.”

Those who practice Ashoi may he receive Khshathra
Those who nourish Dravao (by not practising Ashoi) may he never receive Khsathra.
Khsathra= Righteous Authority on which seal of approval from white side of Nature is implanted by which he receives many powers.

Let the evil thoughts of wrong doers be swept in “Apakhtar” or North Direction where all evil thoughts accumulate. Let Meher Davar take its own course and action through which the evil one will receive divine justice. It will only be through hardships and through silent law of “Akem Akai” working in nature impartial for every one will truth dawn upon the evil one.
Gatha:- “Akem Akai, vanguhim Ashim Vangahaoveh” In Gujarati there is a saying “Varela nahi valey, pun mar khathela valey” meaning it is only through hardships brought upon by bad destiny befalling upon the wrong doer and through the boomerang effect of “Paetoyoget” will he understand the truths lying in nature and redeem himself, or alchemize himself from charcoal to a diamond.

“Anumataey Daenyao, Anukhtaey Daenyao, Anavareshtaey Daenyao”.

Translation:- As per immutable laws in nature on which our Dini laws or Din Mithra is based upon. Those Din Mithra will activate Dini Stoat or vibrations. And what is that stoat that will be activated ?? The Stoat lying in nature is the truth prevailing everywhere, and that is:- “Aevo Pathao yo Ashahe” meaning Ashoi is the only true path that will deliver us to our final goal. That is the real “Radih Mithra” in nature.
Those few who aspire to improve the lot whom they think are not upto the righteous standards as per our Din and have gone astray, if they sincerely want to influence and impose their righteous thoughts on evil person gone astray should have only one thought in his mind that will cool down his anxiety for others. And what is that thought, Mithra :- “Buyam Saoshyanto” Translation:- We all each and every one of us will one day anyway and will definitely reach the level of a Saoshyant. So why worry and crib and cry what we cannot do about it in present tense.
For those who want to make a lasting impression upon those who they feel have gone astray they should as per the law of “Hatam Jijishem” meaning they themselves whilst practicing Ashoi and the tarikats make themselves an living example by which the others will take notice of him and start following what he is saying and thus redeem. That is the “Radih Mithra” in nature.
Radih Sakhavat is the next step that comes after Radih Mithra.

2) “Radih Sakhavat” or Righteous Charity:-

The money spent upon Anusheh Ruvan Kriya of the deceased relatives and Parents is money well spent and is towards “Haverashta” or is a righteous deed or action matching the “Havareshta” of a Yazad. Hence the money spend on Kriya Kaam is known as “Radih Sakhavat”. By doing the Hushmordi Kriyas or Pavmahal kriya like yajashne of a deceased one does not escape from the karma but the kerdar of deceased gets dissolved quickly. Kerdar= One encounters after his/her death, the good or bad elemental cloud that forms and follows the Ruvan like a glue.

Such Mithra can be found in “Rapithvan ni Afreen” and such a Anusheh Ruvan or Jindeh Ruvan Kriya the benefits of which goes not only to the Ruvan and one who is organizing such a Kriya or “Farmayeshna”, but with its beneficial effects Dadar Ahuramazda himself, Amesashpand, Yazad, Vakhshurey Vakhshuran Spitama Zarathost Saheb and all Asho Farohar become happy or “Khushnood” and thus the entire Cosmos and its creations vibrates with joy through Ashaunam Fravashi the Mithra and Manthra stoat of Kriyas.

The Humata of Dadar Ahura Mazda which is reserved for taking Ruvan from Hasti to Nisti and further bringing it back to Hasti after applying lengthy process of alchemization on Ruvan. That Mithra of Dadar AhuraMazda or Humata of Dadar Ahura Mazda is known as “Mithra – Barin”. The objective of Mithra Barin is fulfilled by this Kriyas and the one who organizes such a Kriya or “Farmayeshna” is blessed. Hence performing the Kriya of the deceased relatives and parents are supposed to be the righteous charity in nature.

In “Afreen baname Buzorgan” and “Rapithwan Afreen” it is mentioned that the “Farmayashne” that is the one who organizes the prayers and the Mobed who does it also receives it fair share of benevolent blessings from nature which rejoices from this Universal Charity for the sake of Universal Spiritual Progress.

That is why the Trusts that looks after such Kriya Kaam are known as Charitable Trust, and should come under Charities Act.

Reference:- “Frashogard” Magazine Volume 9: Issue 2, October to December 1919 Editor Ervad Phiroze Shapurji Masani Page 125 to 127

Basics of Zarathusti Deen in a Nutshell, and its practical use in our day to day life. What are they ?

Reference:- Parsee Avaz dated 22nd October, 1972 an article by Late Jehangirji S.Chiniwalla
Late Jehangirji Chiniwalla narrates as under:- We are the products of present education system and the political government under which we have to exist and survive in today’s times. The present Civilization that we are living in does not fail to make its mark and impression on us. Its effects whether good or Bad show on our outlook and are generally apparent and reflected in all communities, caste and creed. Unfortunately todays Science is under materialistic spell and we are all swaying under its spell whether we like it or not. The history of Parsees and their existence since last eleven centuries here in India too unfortunately does not exist with us. In spite of such shortcomings and surrounding known as “Vasna” the Parsees never failed to tread on the original teachings of their Deen as shown by their forefathers as a result they carved a niche among whole population of India in morality and spiritual advancement thus they shone like a diamond in sea of humanity thereby displaying their original Parsi Panu traits of their ancestors. They were also known to be charitable and large hearted in compassion and love for humanity in general. In the times of British Raj, it was noted in Britannica Encyclopaedia of those days that Parsi Community which was considered as minority, population wise there was not a single Parsi beggar nor a Prostitute in their community. There existed some so called reformists who craved for reform in their lifestyle and do away with ancient religious belief and tried to imitate western Materialism. Ustad Saheb Behramshah Nowroji Shroff when he established the school of Ilme Khshnoom in first decade of 20th Century around that period warned of reformist mentality prevailing in those times which was not reform of orderly manner in real sense, but can be detrimental for our Moral and Spiritual progress, and in the long run will have negative repercussions on the Community member’s character and personal life. Two public figures active during that time were Late Khurshedji Camaji and Late Jehangirji Vimadalal a champion of Orthodoxy. Both of them came in very close contact of Ustad Saheb Behramshah Shroff and were well aware of what Ustad Saheb predicted about future. Several doubts cropped up in their mind after hearing Ustad Saheb’s predictions. The questions in discussion put forth by Camaji to Ustad saheb were as under:- Can destiny of an individual or of whole community be changed for the better ?. Is it possible or not ? That such a discussion between Ustad Saheb and Camaji took place was witnessed by another known personality Late Khudabux Edulji Poonegar who told about its details to Late Jehangirji Chiniwalla somewhere around third decade of 20th Century.

According to Ustad Saheb the basic foundation stone for those who want to tread on Druj Parheji Tarikat-baaz Path and lead an ideal Zarathusti life is Amal of “Rasti” or Righteousness. He added by leading a TarikatBaaz Rasti life one can reduce and change considerably the personal negative Destiny that one has to encounter ahead. Rasti means being truthful to what comes his way and accept what comes his way knowing fully well that it is for his good, and there is no accident in nature and become aware of HIS meticulous ways of keeping records of one’s past Karma. Keeping in mind such assurance his weakness becomes his strength, and he does not become too happy in good times nor does he become dejected and heart broken in difficult times and he takes life as it comes. With such noble thoughts he continues with his Druj Parheji Tarikats.

What goes up has to come down anyway:-
Ustad Saheb had told to his very near Disciples many predictions for himself as well as for the community and times to come in future. He stressed heavily and said that our thoughts and outlook towards life is directly related to the type of life we lead. And likewise synchronising our thoughts the planets do revolve in toto and in concomitance with one another. In another words our thoughts dictates the stars to move in particular manner and subsequently planets and its movements do affect us and descend on us as Bagobakht. Thus instead of blaming destiny for ill-luck we have to blame non another but ourselves for what we encounter in life. If that truth dawns upon our consciousness we can never go wrong, and that truth is known as “Rasti”.

Thoughts, Words, Action, Habit, Character, Destiny all inter connected

“Watch your thoughts, they become words;
watch your words, they become actions;
watch your actions, they become habits;
watch your habits, they become character;
watch your character, for it becomes your destiny.” ………….Frank Outlaw

So if you want to change your destiny change your thoughts as it is interrelated and based on natural law that every action has equal and opposite reaction.The above principle applies to all human beings and is as per Law of “Akem Akai” as known in the Gathas. Ustad saheb laid great stress on this natural law and disclosed the holistic link between Physical, Mental and Spiritual state of a human being all inter connected with one another. Ustad Saheb further stressed on immutable law of Classification of Souls also known as “Jhirum”. The Ruvan or entire conglomeration of souls is classified and divided into five groups of souls having different level of consciousness. Each group of soul has been assigned 5 different religions. Thus Religion as many would like to think is not man made at all but in order to expedite the process of Frashokereti is gifted to us humans by almighty God himself and as per divine plan of Ahunavar. The Ratu of all five religions being our Paigambar Saheb and is known as “Zarathustra Gatha”. That Gathas are five in number its hidden meaning is behind this explanation.

For Zarathusti Bastekustian souls belonging to Berjish or Jupiter planet Ashoi is top most Agenda they have make it their Goal to be followed in their life time. Ustad saheb laid great stress and explained in details the importance of inculcating Ashoi in our life style, which has to be followed by observing righteousness or Rasti and side by side observing “Druj Parhej tarikats”=Tarikats or procedures to segregate the contamination or Druj from our body. Parhej= means to stay away from. The study of Philology based on western studies has not been able to explain what is Druj Parhej Tarikats. That is because they do not understand first and foremost “what is Druj ?” and from where it has come and its origin. They do not understand what effect it causes on the Physical, Mental, and Spiritual psyche of a Zoroastrian soul and how it is necessary to keep it in constant check.

Vispe dravanto tanu-drujo yoi adereto-tkaesha,
Vispe adero-tkaesho yoi a-sraosho,
Vispe a-sraosho yoi an-ashavano,
Vispe an-ashavano yoi tanu-pereto. ……………………………….Vendidad XVI; 18.

Translation:- All the dregvants that is those who commit a breach of the laws of Ashoi, and who keep their body vibrating with Drujih or evil magnetic influence= “tanu-drujo”, who are not observers of religious canons= “adereto-tkaesha”; all the non-observers of religious canons who are far from Srosh =“a-sraosho” that is the collective yazadic force; all those who are far from Srosh who are not holy or non-practitioners of Ashoi= “an-ashavano”; all the unholy are recurring to the physical tenement or are re-incarnating = “tanu-pereto”. ……… Reference:- Zoroastrianism Ancient and Modern by Ervad Phiroze S. Masani Page 370

The three Khâo:-
The three Khâo common to all other religions are termed in Avesta as:- 1) Asmo- Khâo, 2) Ashno-Khâo, and 3) Erezoish- Khâo which have different intensities according to the different grades of these religions. Besides these three Khâo of supreme intensity, the Zoroastrian religion being the final universal law of unfoldment necessitates a fourth Khâo termed as Ashahe- Khâo in the Avesta.

All these "Khao" require volume-fuls of explanation, and the knowledge of "Khao" is very essential for a student of comparative religions. The three "Khao” above-mentioned are again different in degrees of depth according to the "Jirm" to which the particular religion belongs. The five great religions of the world are inseparably connected with the five "Jirm" or luminaries. The Zoroastrian Law pertains to "Barjis" or Jupiter, the Hinduism and Buddhism - with all its sects belongs to "Tarad" or Mercury, the Islam belongs to "Hasam" or Mars, the "Mosesism" belongs to "Nahid" or Venus, and the Christianity belongs to "Kaevan" or Saturn.

Thus with the exception of the two "Jirm," "Shams" or the Sun, and "Dae" or the moon which play an important part in the religions of all the other "Jirm ", the five “Jirm” are respectively connected with the five great religions of the world as stated above. The Zoroastrian religion, which pertains to the “Jirm Barjis” with the Fire Energy "Atar-Froba" par excellence, requires a strict adherence to “Ashahe Khao” from its followers. It is a law of nature that moral responsibility increases with moral greatness, and the born follower of Zoroastrianism having to undergo the final round of incarnation here on earth is obliged to lead the earthly life in strict accordance with all the scrupulous details of “Ashahe Khao" or seventy-two principles of Ashoi. Hence the Avesta student of philology being ignorant of the fundamental basis of "Khao" of all religions, and having never dreamt of the extra "Ashahe-Khao" of the Zoroastrian Law, laughs out the main springs of "Khoreh"-preservation such as Gaomaeza, Nirang, and other injunctions of "Nish-nash-i-Druj.” A senseless imitation of the life of aliens around us in India-adoption of smoking, removal of cap and head-covering by both the sexes, no observance of rules of magnetic purity during menstruation and seminal discharges, etc. etc., - will ultimately lead the community to its extinction on account of the entire forgetfulness of the "Ashahe-Khao" of the Zoroastrian Law. If the writer of Zoroastrian Theology had learnt about the "Ashahe Khao" i.e. fountain-source of Piety required in the Zoroastrian life-leading, he would not have satirized the most efficacious khoreh-disinfectant by the meaningless phrase “dirty stuff.”

……… Reference:- Zoroastrianism Ancient and Modern by Ervad Phiroze S. Masani Page 436 to 438. This book was written by the author, comprising a Review of Dr. Dhalla’s Book of Zoroastrian Theology, who was a known reformist in those days. Incidentally the Taro, Nirang which has been called as dirty stuff by reformists is referred to as “Abe-Zar” or the Golden water.

Parsi-Panu:-
Character building, saying Truth at all times, being true, trustworthy, honest in all his dealings with mankind and even towards mute animals, unconditional service to mankind, wishing well for humanity etc are considered as diligence, striving or efforts for achievements which are in fact the true characteristic traits of a Parsi and is known as Parsi-Panu for which our community is known today. Hence the basic foundation stone to be laid behind all this sincere efforts is persevering determination to follow tarikat path which will finally lead us to Ashoi and is considered as final goal behind all these efforts. We all are taking great pride in the past glory of our ancestors but fail to see the reason behind their success, and in fact we are letting go one by one all customs and practices they were observing in the past, till finally we will have nothing left to be followed and no religion left to be practised.

“Aevo pantao yo Ashahe, vispe anyaesham apantam”

“There is only one Right Path- the Path of Truth and Righteousness, all other paths are non-paths” teaches Avesta. A Bastekustian Zarathusti Soul can progress only in above manner and not by any means.

“Satya na paya vagar ashoi ne Nirangno Prabhav shakya nathi”
Reference:- Parsee Avaz Volume 20 Issue 42 Page 8,10

Keherp:-
As per Zarathusti Deen behind our Physical body is the Ultra Physical body which nourishes it, also collectively known as Keherp. The Physical body and Ultra Physical body is connected with one another by a substance known as “Azda” which is flowing in nature. Keherp has 16 Chakras or vortex wheels which are always moving and has its connection with Physical body parts. Our Physical body is made up of mixture of Atoms. Every atom of our body is divided in two parts. One part which is nourishing in nature and is known as Jeev Jaan. The other part is negative in nature having tendency to destroy this life supporting Jeev-Jaan. This negative part of the atom is known as “Dravao” from which all sort of “Daruji” can emanate from it. To keep this Daruji in control and binding we Bastekustian Zarathustis have to observe laws of Piety or Ashoi which can only be done through Tarikat Path.

The Five Physical and Divine Senses:-
Our five Physical Senses of touch, taste, hearing, sight, smell, are connected with five Divine Senses in Keherp also known as “Panje Zarvikash e Zaher” and “Panje Zarvikash e Baten” respectively. We can strengthen our five Divine senses or “Panje Zarvikash e Baten” through our brain power of Manashni, Gavashni, Kunashni that is by observing Good thoughts, Good Words, and Good Deeds. But these Good thoughts, Good Words, and Good Deeds don’t come out so easily we have to make an effort for it. There is a way of achieving it, and that is by observing laws of Ashoi or Piety which will cleanse our physical, mental being, desires and kerdar or environmental desire field around us. A Bastekustian Zarathusti on path of Ashoi and tarikat Path can up to a certain extent reduce the negative destiny by being confident to himself that whatever is happening is for his own good. He gets strength from his weakness and thus manages new positive Destiny that will expedite his Spiritual progress.

Relation between Sudreh Kusti, Sarosh, Prayers, Five Divine senses and Destiny:-
The effects of planets is received by a human through Ushtan or life supporting breath force in nature being attuned with his personal breath force via Keherp or his Ultra Physical body. If a Bastekustian can develop reasonably his 5 divine senses by strengthening his Sarosh then he receives his hard Destiny in a diluted form through his developed divine senses of “Panje Zarvikash e Baten” . Sarosh Yazad can only come to his protection provided he follows righteous path of Ashoi. The Sudreh Kusti of a Bastekustian is an “Alat” or weapon and with that Amal helps him in extenuating the burden of his negative destiny. The “Girdo” of Sudreh helps him in that process.Thus Sudreh Kusti, Manthra Spenta Avesta Prayers, Druj Parhej Tarikats and Rasti all goes together in making a compound effect for spiritual progress of a Bastekustian, which are collective gifts to us from our Paigambar Saheb. The Sudreh should be of white cotton Mulmul and lawfully stitched with Sarosh Baaj prayers as required by our Farman with proper sleeves and length and nine seams intact along with 72 strands of wool knitted in a special manner for making Kusti. Performing Kusti Padiyav in every change of Geh, and reciting Baaj after every visit from toilet, and being done with purity and piety in mind or “Chokhai Pakhai” will assist us in spiritual progress by quantum leap. Such is science behind “Amal of Rasti” as shown in our deen.

Why Sudreh should be knee Length ?
In the making of a Sudreh, the length should extend from the neck to the knees. In this the idea is of connecting the invisible plexus operating on the neck with that on the knees. The neck is under the influence of Saturn, which (influence) extends up to the knees including the internal organs whereby the latter perform their function smoothly. A Zoroastrian is enjoined always to observe the principle of 'Khshnaothra Ahurahe Mazdaa' i.e.,
May Ahura Mazda be glorified. This means that at every stage and at all times in our life, we have to co-operate with the Blissful Principle of Ahura Mazda and defeat the destructive principle of Ahriman, the Satan, as stated already, by transmuting the effects of spiritual disorder into that of order, for which the Zoroastrian laws of purity must be observed. Our internal organs emit waste-matter which comes into friction with the rays of the Sun. By over covering the internal organs with Sudreh, the Sun's rays enter these internal organs in a refracted manner. Hence the length of the Sudreh should extend from neck to knees so that the waste-matter
emitted by the internal organs may not interfere with the flow of “Saturnian” current from neck to knees. ……………….Reference:- Manual of Khshnoom By P.N.Tavadia Page 414


Late Khurshedji Cama, Jehangirji Vimadalal and Ustad saheb:-
One of the many questions that Khurshedji Cama and Jehangirji Vimadalal had asked to Ustad saheb was what is basic foundation on which our zarathusti Deen is based upon ??. Ustad Saheb replied that “Rasti” or being truthful in every dealings is the basics and which has to be accompanied by Druj Parhej tarikats and its farman. Certain group of Philologists against Druj Parhej Tarikats were not very comfortable with the answer of Ustad Saheb and did not agree with him.

Message for present day Parsees from hidden Masters residing in Mount Demavand:-
The head chief of Magav group residing in Mount Demavand is known as “Sroshaverez Saheb”, for he being attuned to Sarosh Yazad and being able to hear Naad of Sarosh. As we know how Ustad saheb was drawn within Karsh of Mt. Demavand for three and half years and imparted knowledge by his Master “Sroshaverez Marzban Saheb”. At one time when Late Jehangirji Vimadalal in presence of Late Jehangirji Chiniwalla had asked to Ustad Saheb if any message was given to Him to be passed on to the community ? Ustad saheb replied affirmatively and said that message was given to him by Sroshavarez Saheb himself for whole Parsi Zarathusti Anjuman residing in India. The message is as under: -

“You return back to India and pass on the message to each and every Parsi of never to leave Tarikat Marg of Ashoi. For if one let go of the basic fundamental path of Tarikat, all will be lost for that is the very essence of our Zarathusti Deen, and you will lose all your Parsi Panu”. ………..Reference:- Khordeh Avesta Ba Khshnoom by Dr. Faramroze S. Chiniwalla Page 667.

The priceless Heritage passed on to us by our forefathers from our Paigambar saheb is 1) Tarikat Marg of Procedures 2) Bhakti Marg of Manthra 3) Kriya Marg which will fetch us immortality. These three paths described are considered as Royal Road. We as a community will prosper and flourish till we adopt this Royal Road, but the moment we let go of this Royal Path or do away with it; we will encounter all sorts of hardships and difficulties in our life.

Late Jehangirji Vimadalal after hearing Ustad Saheb’s message asked him again if that is the only message Sroshavarez Saheb has given to our community.Ustad Saheb laid great stress and said affirmatively that this is the only message given by Sroshavarez saheb to our community. If one wants to know the true nature and importance of who is Sroshavarez Saheb ? one can refer Parsee Avaz dated 13th September 1959 page No 2
Also refer from this blog site:- Sixteen qualities of an Athravan Part 2 & Part 7 respectively. Click:- Sixteen qualities(Virtues) of an Athravan – Part 2, Sixteen qualities(Virtues) of an Athravan – Part 7

Ustad Saheb also said further to Late Jehangirji Vimadalal as under:- “Nakar-khanneh me Tuti ka Avaz”. Meaning just as Drums being played loudly on a stage, in all the commotion and din of its clanging rattling sound a feeble sound of Parrot will go unheeded and fall on deaf ears.Similarly his advice and Sroshavarez Saheb’s message to the community has been disregarded and not taken seriously.



Prayers, Speech connected with 8th Chakra:-
Our wise ancestors never failed to repeat to us that “Bandagi Do Bakht”, meaning prayers can manifest new destiny for us. Ustad saheb explained to us that very essence of every Avesta prayers is complete obedience and acceptance of natural laws on which this universe is based on, and we are supposed to do prayers along with Rasti and Tarikats. One of the greatest gifts that Dadar AhuraMazda has bestowed upon human beings is the ability to speak out their thoughts in an organized manner and grammer. Our speech is connected with tongue which forms as 8th Chakra and 9th Chakra of voice in our keherp. Every Chakra is made up of 4 elements of Fire, Air, water, and earth or Atash, Baad, Aab, & Khakh respectively of which some out of total four are in active mode and some in dormant mode. In the 8th Chakra of our tongue the Khakh is very much active and thus the tendency and inclination to speak untruth or lies. By speaking truth he converts the Khakh part of his 8th Chakra to firey energy. Thus Prayers uttered with right attitude and aimed in right direction is a must otherwise it’s of no use even if you pray for whole day and “Bhani Ghani ne dyanat Buri” will fetch us nowhere and we will keep on moving in circles with “Apply-apply and no reply” Then we blame our prayers not being effective.

Resolve to always speak truth:-
Our tongue is flexible and has Khahki element in it and can slip at very nick of time to lies. But the very first and natural instinct of Man is to tell the truth, yet that instinct is subdued owing to Khakh in our tongue aided and abetted by our 5 worldly senses or “5 Indris”. A Bastekustian if he so desires can, through his sheer will power pass a resolution in his mind never to utter lies and speak truth only. His tongue should never speak lies but instead only make use of it in reciting Avesta Manthra. But such a resolution is not very easy to keep and requires herculean effort or “Purusharth” from our side. Just as Rubber band when it is stretched heats up and will be elongated, but the moment we reduce the stress it shrinks back to its original shape and form. Our mind too similarly reacts like a rubber band and is elastic in nature. We make a conscientious effort and stretch our minds never to tell lies, but the moment our self-restrain becomes slack we tend to make a mistake and go back to our old habits. The heat in rubber band when stretched is denoted by the effort made by us to speak the truth. So it very much depends upon our resolve and how firm we are and constant effort to be made till we succeed. In a boxing ring defeat is not confirmed till the time when we refuse to get up after the knockout punch. So try-try till we succeed and never to give up.



Stretching of a Rubber Band

Note:- The basic aim behind all our Tarikats is to convert Khakhi parts of our chakras to firey Chakra. In this way by speaking truth, Khakh or Earth in our 8th Chakra which is gross and gravitates downwards is converted to fire which will alleviate upwards, just as a flame of fire always aims skywards. Thus feet of a highly evolved soul will never touch the ground because gross part or Khakh of their elements is converted to fire. The undermentioned image depicts a rock carvings which display a human form called as “Annunaki” having wings and tendency to fly. According to ancient Mesopotamian mythology, Annunaki is a word which means “ Princely Offsprings” and those of Royal Blood.


Annunaki

The only right way to face our Destiny bravely:-
The majority of our community has their faith intact and if they make an effort to follow Druj Parhej Tarikaats, and wear Sundreh Kusti as prescribed in our deen, do Amal Kusti Padiyav regularly, then in future during the worst period of turmoil nature will help us and will receive unseen mysterious help from least expected quarters. Whatever livelihood and income is written in our destiny including good times and bad times we have no alternative but to accept it for this too will pass away, and have patience and faith in God. By adopting Rasti,Tarikats, Kusti Padiyav, Avesta Manthrakhani our destiny won’t be too harsh on us and we will escape from a major crisis by undergoing only little difficulties or as in Gujarati saying “Suli ni vidhan kateh jay” meaning if crucification is imminent in your destiny but with your good conduct you will surpass it with few scratches only, thus avoiding major crisis. This is the only solution and the right way of tackling difficulties coming in our path and as taught by Ustad Saheb. Vidhan=destiny, suli=crucification, katey=mere thorn prick.

Communism - Poison for Society:-
The other question asked to Late Jehangirji Chiniwala is about this country of India which we have adapted as our Karma Bhumi and this soil being linked with our destiny. Late Jehangirji was not very comfortable in answering such a political question. Whatever predictions Ustad saheb has made 25 years after India achieving Independence from British has come true. Congress is the ruling party ever since we have achieved independence. The political “Will” adopted by Congress Party to govern the country were faulty and not in keeping with the natural laws. First and foremost we must never forget our essence of being spiritual in nature in whatever we do and in our physical existence. Basically we are not human beings having a spiritual existence but we are spiritual beings having a human existence.




Let us see what William Boetcker has to say about “Common Sense” in ten different ways.
The Ten cannots :-
Rev. William John Henry Boetcker(1873 – 1962) – Presbyterian, conservative and inspirational public speaker, from a pamphlet produced in 1916, called “The Ten Cannots.”
1) You cannot bring about prosperity by encouraging thrift.
2) You cannot strengthen the weak by weakening the strong.
3) You cannot help little men by tearing down big men.
4) You cannot lift the wage earner by pulling down the wage payer.
5) You cannot help the poor by destroying the rich.
6) You cannot establish sound security on borrowed money.
7) You cannot further the brotherhood of man by inciting class hatred.
8) You cannot keep out of trouble by spending more than you earn.
9) You cannot build character and courage by destroying men's initiative and independence.
10) And you cannot help men permanently by doing for them what they can and should do for themselves.”
We will be only inviting chaos, anarchy and misery if we ever forget our spiritual purpose of our existence. Just as Iran is considered as cradle of Civilization so also many of present day ills have also been borne from it. In fact one of many reasons and cause for downfall of Iran was due to faulty policy adopted by Mazdak during King Kobad’s reign and what we know today as “Communism or Samyavad.” The other reason was inter marriages and no regard for preserving purity of our seed or Boonak Pasbani.

Ustad Saheb had predicted that rulers of independent India will adopt many materialistic policies of the west, the end result will be failure to govern the masses in organised manner. We as Parsi community meniscal in quantity as compared to entire population of India are bounded to obey the law of the land as far as politics is concerned. Those of us Parsis who have derailed themselves from the path of Tarikat and let go the path of Ashoi are equally at fault similarly those in political circle who have adopted faulty administrative and political principles will encounter failure in the end. There is so much fascination for Communism and its faulty principles have been adopted without thinking about its consequences to the masses, just because of easy income at expense of State. Some of the Industrialists of Independent India with their greed have distorted the finely tuned balance in nature and “Law of Akem Akai” and karmically invited as per “law of Paityoget” faulty materialistic Communism in mainstream politics. As per law of Akem Akai one gets what one deserves and there is no free lunch, we have to work for everything what we wish for. But as per Communism wealth is equally divided amongst the masses irrespective of one having worked for it or not. Similarly along with the wealth even women was divided disobeying the “law of Jhirum” which finally paved way for downfall of Iran. The definition of a “Parasite” as per dictionary is Noun 1) An organism that lives on or on other organism (its host) and benefits by deriving nutrients at the host’s expense. 2) Derogatory- A person who habitually relies on or exploits others and gives nothing in return.

One of the basics that Communism encourages is “Parasitism” who keeps on forgetting is that if you want to give rights to all, then they should be made accountable also with responsibility which is conveniently forgotten by them. If anything is given free of charge and without one making any effort to achieve it then it is not appreciated and one becomes lazy and takes things for granted. What we hear today is rights of Gay LGBT, the rights of a rapist or a child molester, the human rights of terrorists to have all facilities in jails, but they themselves forget the basics of humanity. Those who attempt to explain that homosexuality is considered as Sin in all religions are considered as superstitious and backward. We are living in “Andher Nagri, Chopat Raja Zamana”.

Lamb:- Why are people so fascinated with the State ? Wolf:- Well, State gives us a single possibility to live on account of other people.

Nature’s law of limit and justice:-
The aim of Congress party to eradicate poverty in Independent India was really commendable but it cannot be merely achieved by adopting faulty policies. Nature works in different way and ignoring the way nature functions is inviting disaster. The “law of limit and justice” exists in nature also known as “Hud ane Insaf no kaydo” which cannot be overlooked if you want to run a huge country like India with its vast population.
Today we are living in times of turmoil and we are all getting swept in its waves finally all’s well that ends well and net result will be after all good but the coming events in near future cast its dark shadows as we can see by daily events unfolding before our eyes as we watch in media and press. Parsis when they migrated from Iran to India adopted farming and toiling of plough which made them self-sufficient and independent besides they also took profession of business in which they prospered like anything. Parsis of today will prosper if they stick and adopt to the ways of their forefathers. In beginning of Khorshed Niyaesh Dadar Ahuramazda is known as “Khalek-Makhalukh”= Creator of the Created; “Alarejak Roji Dehandeh”= The giver/dispenser of Roji –Razak. We can ask ourselves, is it possible for him to fail us ? The omnipotent=”Harvespa-Agah” Dadar AhuraMazda never fails in his duty and there is enough food and water for every one of us and even mute animals and livestock never has to worry about food. The only problem that crops up is when greed replaces our basic needs and one solely works over time for accumulating wealth even at expense of one’s health…..Reference:- Khordeh Avesta Ba Khshnoom Dr Saheb Faramroze Chiniwala Page 193.

Not a Penny more or less than what is in one’s Destiny:-
In hope of earning extra income if we become impatient and greedy and work over time we are not going to get anything in excess of share in our destiny because whatever is in our destiny we will receive it anyway, not anything more nor less, however much in excess we try. In Gujarati there is a saying “Phoreh Mathu ne karey ratu”= break head and work overtime whole night=ratu. It is a mistake to even think that with immense wealth the problem of feeding humanity will be solved. Nature just does not work that way and meticulous account is maintained of Neki and Karni recorded in Meher Dakhyus. There is no free lunch and one has to work for anything we want to acquire.

We should have implicit faith on divine justice, lead righteously= Rasti, simple living and high thinking and just enough for our basic needs, with Tarikats, Manthra Khani and Meher Patet. The only solution for removing individual and collective poverty is Meher Patet. Meher= truth, Patet= resolve never to repeat. Only misery awaits if one wants to follow path of Communism which is going against natures law of Justice and limit. We are slaves of our greed and real freedom is only by freeing us from our inner carnal desires of greed. Any righteous person on path of divine grace will stay away from poisonous faulty thinking of Communist propaganda. The future is awaiting us to repay back with every dues what we have taken from it, no denying about it, but can anybody stop us from leading a Zarathusti life of Rasti and Ashoi. It all depends upon us in the end.

Concluded.