A true incident of a Jinn living amongst humans.- Part 3

Rafu’s father later took Akhtar on world tour along with Rafu to various places of the world like African Continent, Italy, Turkey, China, Japan, Arabia, Iran all within flash of closing and opening of his eyes. All corners of the world were toured by them and writing it in details by Akhtar, a book titled “My World Tour” from his diary his unfinished job till now. Whether he has accomplished that feat by now is unknown by the writer of Parsee Avaz. It must have taken him years to record historical account of facts and events experienced by him and arranged in Chronological order in form of a book from his diary. As I said before this article had appeared first in “Kismet” Monthly Magazine but was initially and originally written in “The Intermediate College Magazine Aligarh” by Mr M. A. A. Hami. Mr. Hami writes further that suddenly Akhtar whilst in midst of making world tour finds himself suddenly in “Aara” home town of Rafu where he had met Rafu’s father in a Cave. It was early morning time and he saw Rafu seated on a couch in Diwankhana before him. The sudden turn of events in a fraction of a second surprised Akhtar into disbelief. But he also found the diary and all the narration that he had written from his world tour in his pocket. Akhtar doubted whether Rafu’s father had mesmerized him into believing of his world tour, but he immediately became conscious of the diary in his pocket where he had meticulously written about his World travel in details. But that meant that he had actually visited all the places in world and proof was lying in his pocket, and it was not some sort of Mesmerism playing tricks over his imagination gone awry. Akhtar did not know what to believe and what to discard as some bad dream. His condition at that time was like a lunatic at loss of words which did not make sense of all events summed up which occurred in front of his eyes.

Rafu took Akhtar to a room where choicest of food was spread on table to be served. Rafu’s father came inside that room and looked in direction of Akhtar, as he wanted to brief him about something. Rafu’s father continued further and asked him whether Europe did possess the fine science of making a world tour merely by sitting in a room and closing one’s eyes. ??? Akhtar replied in negative. That Science is called as “ilme- Roohani” or Spiritual Science, whereas Europe can only boast of Materialistic Science. “Jinn” and “Pari” or “Arvahi” are very much conversant with Spiritual Science known as “ilme- Roohani”, whereas Westerners are not even aware that such a Science can Co-exist in this material world. With help of this Science Jinn and Pari can travel in fraction of a second from one corner of world to another, be present there and can see, hear whatever is happening over there. If required “Jinn” can make themselves invisible and can change their form and body to whatever they want, and can go wherever they want. They dwell in world invisible to humanity in different dimensions and in lower planes. With help of this Science jinn can never become ill. Like humans they too are susceptible to death. The only difference between them and humans is that Jinn can lead a pious life where as humans are prone to temptations. If humans can develop their higher senses (Editor’s Note:- By observing various methods of Tarikats as shown in their own Religion in which they are born), by having faith on inner capabilities of dormant spiritual faculties so within, than there is hardly any difference between Jinn and human beings. This science belongs to Arabs and their predecessors with the help of this science were capable of making a dead man alive. In India very few Tantric Yogis that can be counted on finger tips are aware of this knowledge.

After some briefing done by Rafu’s father all three of them sat on dining table where breakfast was kept. To Akhtar’s surprise he noticed several set of hands without body Torso helping themselves with the food kept on table. This was too much for Akhtar to see and believe and he immediately fainted over there.

As he regained from his stupor and jolt that he had received he found himself lying on a couch of waiting room of Patna Railway station. Now accustomed and prone to receiving startling surprises one after another he got up and mingled in the crowd of railway station heading towards his home – hostel of Aligarh Muslim University where he belonged and was yearning for a good rest and sleep for he was very much tired physically as well as mentally.

On that very day he was feeling feverish and fever persisted for five days and refused to go. On sixth day his fever subsided and he received a letter from postman. The letter was from Rafu. He immediately opened the letter and read it. Rafu told him in the letter never to disclose whatever had transpired between the two of them and keep everything under wrap as a well-guarded secret. Rafu further wrote in the letter that every day Akhtar will daily be receiving a hundred Rupee note from below his pillow where he sleeps and that will take care of his education and daily expenses throughout his life. Perhaps Rafu added in his letter he might meet him later.

From the very next day onwards Akhtar began receiving hundred Rupee note daily which manifested by itself from under his pillow. He was surprised and dazed as to how such a thing can happen which had no rational logic behind it. He kept on receiving hundred rupee note daily for three consecutive months. His family and his class mates began wondering at the sudden flow of his unaudited income, even though he was not employed anywhere.

Human being is prone to making mistakes and such was the case with Akhtar also. Upon daily inquiry from his maternal uncle about his unknown source of income Akhtar finally came out with his little secret and told him the truth. From the very next day he stopped receiving hundred rupee note from under his pillow, and also received a letter from Rafu. The contents of the letter are as under:-

Date:-12th September,1926.
Place:- Aara

Dear Akhtar,

I hope you are in good of health. Perhaps this may be my last letter to you. I am deeply saddened that in spite of my repeatedly cautioning you were unable to keep the little secret about us within your belly. Whatever has happened has happened and I cannot undo it. But since you are my friend I do not want to drag the matter more about it. I have disclosed my real identity and put before you every truth about me and my father, and the special knowledge he possessed.

I had always considered you to be my true friend and had always loved you. I always admired you and loved you like a true friend, but was disappointed that you finally betrayed me in the end. I do not blame you, for humans are like that only and they betray your faith, and are always prone to temptations.

Perhaps I may meet you again in future, but you may not recognize me. I am even telling you the Venue beforehand where we will meet again. “Elphinstone Picture Palace” is the place where we will meet again.

This will be my last conversation with you as I will never contact you again. Alvida!!

Yours loving Friend,

Rafu


This is the end of the narration of true incident. Kismet Monthly Magazine in which this article appeared was titled as “Rafu”.

I repeat what I had said before in the beginning, that there was some person in the past, and even now in present who claim to have met some Saheb and describing the huge palace, illuminated with lots of lights, where non vegetarian food of Fish, Mutton and Alcohol was freely available and consumed over there. One can easily relate such a narration with the above mentioned true incident and compare of its authenticity. One thing is clear from the above narration of true incident, the lifestyle and the luxury enjoyed by these Jinn and Pari living in some unseen dimension. We also know now as to how a Jinn can draw a person towards their dwelling place.

For establishing contact with Asho Abed Saheb one require to be eligible first by following and observing Tarikats in minute details. If there is absence of following even basic fundamental Tarikats then that person’s claim is to be doubted. Perhaps as per Late Jehangirji Chiniwala he may have come in contact with a “Sephli Arvahi” who has fooled him into a belief. Those persons using only their personal intelligence to conclude on observations put forward by others that is known in Khshnoomic parlance as “Akal e Imkan dar Nafs”. Such a person not using his own Kherad, but relying only on his so called adopted conjectures is prone to misadventure. ( Ref:- P.A. 12.02.1967 Pg 3).

Whatever was to be known from Zarathosti ilme-khshnoom point of view has been narrated above. In Islam religion much has been written and known about it in their holy scriptures.

But a Zarathosti Bastekustian is forbidden to associate under any karmic obligations with a Jinn, Pari.

Akhtar received with help of Rafu monetary benefits. All this is possible because of the special powers possessed by Jinn. This narration can be considered as an eye opener and one should tread with caution about any belief thrust upon us and use our god given intelligence or earned “Kherad” to separate chaff from the wheat by getting to the bottom of truth.

This series in three parts has been concluded.

Editor’s Note:- My next article will be somewhat more related to this article only, where in much more can be written about “Arvahi”. It’s knowledge about many sciences and our ignorance of its existence. The evil spells of “Adha Mantra” that can be cast upon humans, and Sorcerers taking help of Jinn in casting a spell. The science behind Black Magic that can harm progress of a human. And side by side science of White Magic that is only used for spiritual benefits moving one closer to Frashogard and Avesta Manthra associated with it. The many cures and shield provided in our religion as preventive measures towards cast of evil spells.

Kind regards,

Firdosh K. Sukhia

A true incident of a Jinn living amongst humans.- Part 2

Akhtar’s eyes fell immediately on Rafu’s father, and as mark of respect Akhtar saluted with traditional Muslim Salaam, Rafu’s father reciprocated back with other Salaam to Akhtar. After having greeted each other Akhtar felt humble enough not to look straight in his eyes as he intuitively felt that that he was standing before a pious personality. All three of them then proceeded towards a palatial room decorated with antiques and rich style. Whole room was decorated with Iranian Carpets which prompted Akhtar into belief that he was in the enchanting World of wonderland of Aleef-Laila which reminded him of Castle of Allaudin Badshah in it. As time passed by Akhtar kept on looking at surroundings dumbstruck with awe and amazement. He kept on wondering whether this was not his imagination playing tricks on him but everything looked so real to him. After having a hearty meal together Rafu had a confession to make to Akhtar. He told him as a matter of fact that in reality there was supposed to be no marriage , or get together later but it was just an excuse to bring him here and to introduce to his father, who was so eager to meet Akhtar.

The next day Rafu took Akhtar again to his father. This time the topic of discussion was to be “The Western and Eastern Civilization and various Sciences’ attached to it”. As three of them sat together Rafu’s father started his conversation explaining about Europe and American Civilisation and how they have made materialistic progress by inventing flying machines like jet airplanes, wireless Radio, Zeppelin. He went on further that he will demonstrate to Akhtar as to how Eastern Civilisation and it’s Sciences’ were far superior than Western Sciences’ by actually making him travel in time without help of any aircraft to various places of the world in fraction of a second by merely closing his eyes and thinking about that place in his mind’s eye. Rafu’s father requested Akhtar to close his eyes shut and to sit calmly at one place. Now he requested him to name any City of the world to his liking. Akhtar blurted out the name of Paris. He was told to open his eyes now. To his amazement and surprise the next moment Akhtar saw him seated in a Suite of a very famous Hotel in Paris and immediately next to him was Rafu and his father waving at him with glee seated nearby a window. Immediately Akhtar instinctively took a peek out of the hotel window and what he saw was a bird’s eye view of Paris city busy streets with countless cars moving and shining their lights like diamonds on a necklace, the hustle and bustle of innumerable Tram Cars shuttling to and fro in the Metropolitan city of Paris, and the jostle of sea of humanity on busy streets out to make a living in rat race known as life. The three of them descended from the hotel and came down on the streets of Paris. Upon inquiry of the name of the Hotel they were in he was told that famous hotel was called as Hotel “The Continent” and had more than thousand attached Suites and rooms in it, and was built at the cost of 80 lakhs. Rafu’s father hired a Taxi and all three of them sat in it, Rafus’ father giving instructions to Chauffeur of the destination and speaking in French with him. Akhtar wondered with amazement about proficiency and fluency with which Rafus’ father spoke French with the Chauffeur. Akhtar began recording all his travels in a diary. Later on they also went in Cinema talkies in Paris where door keeper allowed them to go inside without asking them for valid entry tickets.

Hotel Continent Paris, France

Hotel Alexandra City of London

Cathedral of Assumption Moscow, Kremlin

World Tour with a Jinn:-

As if this was not enough Rafus’ father inquired whether he would like to tour City of London. Akhtar gulped air in his dry throat, his Adams apple moving up and down and blurted “yes” as if he had any choice. This time again he was told to shut his eyes and lay still at one place. He opened his eyes and the next moment he was in Hotel Alexandra in City of London sipping hot Coffee with Rafu and his father. They visited all places worth seeing in London which was meticulously recorded by Akhtar in his travel diary.

After London the next stop was New York. They visited Grande Oriental Hotel in New York and from the hotel balcony were able to see the city of New York. Like that they visited California, San Francisco, Hollywood, and Boston where he was introduced to a Bengali Student by the name of Mr. Sarkar. Since it was lengthy trip all was recorded in Akhtar’s dairy but is not shown here. For details one can refer the Kismet Magazine article.

Again Akhtar was made to close his eyes shut, this time they visited Berlin in Germany. The distance between Berlin and America is vast but still the travel between two places took place in fraction of a second with closing and opening of the eyes. Readers can surmise the science possessed by Djinn which today’s western world can never dream of acquiring it. In Berlin they visited famous Central Hotel. The most amazing part was without anybody objecting to their entry they were allowed to enter in any hotel unhindered. The other amazing part was Rafus’ Jinn father was like a Professor able to speak in any tongue the local language as if he had mastery over all spoken languages of the world. From there they went to “Vimer” where they visited the resting place of famous Poet known as “Geteh”. All the details are noted in Akhtar’s diary and many places visited in Germany were taken note of.

The next trip after closing eyes was Russia. Upon opening eyes Akhtar found himself in “Hotel Krusho”, from there they visited Cathedral of Assumption, Moscow. Rafu’s father narrated that the French army when they looted Russia they took all the booty from the Cathedral of Assumption Moscow in terms of five tons of Gold, and five tons of Silver, and plenty of Jewellery. They also viewed one of the wonders of the world and saw the Giant Bell of Moscow with portray of “Tzarelexis” and “Zarinayeni” carved beautifully on the giant Bell itself.

The Great bell of Moscow, Kremlin


The Great Pyramids of Egypt :-

Again Akhtar was told to close his eyes shut, this time he thought that it must be 10 o’clock in the morning and when he turned his head around he noticed himself to be middle of desert where the great Pyramid of Giza in Egypt was visible to his unbelieving eyes. As usual he was told by Rafu’s father who seemed to be knowing the world’s history at his fingertips that this Pyramid wad built by “Pharaoh” the King of Egypt and is thousands of years old structure that he was looking at. The biggest Pyramid was built by king Cheops of Egypt. It occupies 12 Acres of land and is 732 square feet in width and 460 feet in height and is stuffed with 8.5 Crores Cubic feet of material in it. It took 20 years to be built, and it took 6,63,000 (Six lakhs sixty three thousand) workers to build it. They also saw Pyramids of Sphinx which is human headed lion seated near the Pyramids, which is five thousand years old structure.

Pyramids of Cheops

Pyramids of Giza

The Sphinx Pyramid


The ever wise Rafu’s father continued with Akhtar as his tourist Guide and said that the knowledge possessed by the Arabs was much more than all the sciences put together by European world. As per Rafu’s father Arabs were much more advanced in many sciences whereas Europe was still Barbaric.

Editor’s Note:-

We all know from where the Arabs got their knowledge that is from the Persians partly by persuasion and mainly by threatening them with force of sword. As in Shahnamah Firdausi Tusi says that Arabs were Bedouins, Nomads living on lizard’s meat and Camel’s milk.

Thus Firdausi Tusi in his Grand Epic Shah Namah or Book of Kings says :-

1) Toh inra darugho fasanah madan;
Ba yaksan ravesh dar Zamanah madan.

You do not consider this narration (in shah namah) as fairy tales, useless or false ;
All Zamanahs are not same (yaksan),they keep on changing from time to time, and things which were possible in one Zamanah is impossible in another Zamanah .

2) Badin Namah Umgraha Boguzard;
Bekhanad haran kas ,ke darad kherad.

This namah (shah namah) will remain vibrantly alive in hearts forever ;
For those who has Kherad will understand what i mean when i say that that today we are incomplete, whilst formerly our ancestors were complete as descended from our original Bunyaad .

3) Paragandah dar daste har mubadee;
Az Barahi Bordeh har beh khradih.

I have collected fragments of narrations(in Pahalvi) from different Mobeds;
All this narrations were destroyed by fanatics ( in 9 th century A.D),which can be observed from history.

4) Pur amad zeh shahan jehanra kafiz;
nehan shud zaroh gasht payda pashiz.

World (jehanra) has experienced deluge and calamities;
wherein the golden qualities (zaroh)like selfless service has disappeared, and selfish attitude which is like shell or kauri (pashiz) has been reinstated or born (payda).

5) Haman zezasht shud khuboh , shud khub zezasht;
Shud raheh-Duzukh padid az Behesht.

What once was considered bad (zezasht) has been legitimised now, and what was considered good (khub) has been condemned as bad now ;
Path to hell (duzukh) became visible,where as golden path to heaven( Behesht) became obscured.

6) Degar gunah shud Charkheh-Gardaan bachehar;
Zeh Azadgan pak bubrid Meher.

The (planetary aspects )Celestial sphere or dome is now spinning (charkeh-Gardaan) in a different manner ;
Those who were free from vices(azadgan) and god fearing (pak),the shelter of meher was lifted away from them.

7) Negunsar shud Takhteh-Sassaneh yan;
Azan zezasht kerdareh Iranian.

The Sassanian throne (which was azadgan) has been overturned ;
The bad( zezasht)deeds (kerdar)of Iranians ( mixed marriage, conversions ) was the reason for their downfall.

8) Zeh shireh-Shutor khurdanoh sus-mar;
Arbara Bajaie rasidast kar.

Those Arabs (Arbara) who drink milk of camel (shireh sutor) and who eat flesh of Lizards;
The fanatism of Arabs (Arbara)has reached upto such unbearable proportion.

9) Keh takhteh Kyanra kunad aarzooyeh;
Tofuh Bad bar Charkheh-Gardaan Tofuh.

That they desire (Arzooyeh) to possess the throne of Kyaniyan dynasty(takhteh kyanra);
Oh Revolving skies or Planets(Charkeh gardaan),it is shameful(Tofuh) that such fanatics are being encouraged.

10) Benahahe abad Gardad Kharab;
Zeh Barano Az Tabesheh-Aftab.
Pay afgandam Az nazma kakhe-Baland,
Ke Az bado Baran neyabad gazand.

Gigantic civilizations consisting of earthy Tall Buildings and Palaces or whatever can be build by Khakh or earth which were once Abad or at its Zenith peak ;
will someday bite the dust due to Rain water (baran) and Sun (Aftab),
But this Palace of epic poetry which i have made will remain immortal in such a way, that cyclonic winds (bado) or Torrential Rains (Baran) cannot even touch or destroy my Shah Namah epic.

That Firdausi Tusi's Poems glorified Zarthusti Din is evident from his poetry ,although he proclaimed himself to be follower of Islam in public, but his Bataen or hidden faith surely belonged to Zarthushti din which is evidently narrated as under :-

11) Sue-Gumbad-azar arid Ruuy ,
Ba farmane-paygambare-rast guuy.

You face in the direction of Atash Kebla (gumbade-Azar) which connects one to Ruuy of Hormuzd ,
It is farman or directive of Paygambar to stand in humility before Holy fire

12) Ba Yazdan ke hargez na binad behesht ,
Kasi ku nadarad rahe-Zardohesht.

I speak with truth of Yazdan, that they will never attain Behesht or heaven,
who do not (nadarad) follow the path (rahe) of Zarathustra ( Zardohesht) .

13) Rahe Boot-parasti parag-dah Shud,
Ba Yazdan-parasti pur agandah shud.

After the spread of Zarthushti Din the path (rahe) of Boot-parasti or Evil Black Magic which is selfish attitude has come to an end,
And Yazdan Parasti has been spread in every particle of this universe.

14) Pur Az Nur-e-Yezad Bebud Dakhmah,
Yaz aludgi pak shud Takhmah.

Let there be free flow of Yazatic Noor in Dokhmas;
so that the contagion (aludagi) associated with Tokham or seed of Zoroastrian becomes pure (pak).


Firdausi Tusi’s above mentioned 12th couplet is so forceful in nature that one would immediately doubt as to how a Poet with a Muslim name praise so much about Zoroastrian religion and that too with such conviction and unfalteringly faith. From where did he get so much faith.

Let us think about it.

Kind regards,

Firdosh K. Sukhia

.............. to be Continued in Part 3

A true incident of a Jinn living amongst humans.- Part 1

{ Editor’s Note:- The under mentioned article Reference is from :- Parsee Avaz dated 05.02.1967 Volume 20 Issue 32. This article is in continuation to previous part where in it was explained as to how an Ashwan of Demavand Koh who are bounded in their own Karsh and remain within it and does not venture out of it for they are bounded in their natural functions of fighting against dark forces in nature relentlessly 24 x 7x 365 days throughout the year. That work is best done within the perimeters set by them and bounded by holy Karsh which are invisible to prying human eyes, and ordinary humans like us. They prefer to remain within Karsh and never venture out of it.

There were in past and even now in present who claim to have come in contact with holy Ashwan in polluted atmosphere of Cosmopolitan City like Bombay and who seem to have imaginary guided inspiration from Holy Ashwan saheb. But as per late Jehangirji Chiniwala Saheb as he had written in past that such a person’s claim seems to be false and he could have never had any contact with holy Ashwan Saheb but possibly could have come in contact with an “Arvahi” or Djinn who can easily fool a person into a belief. For such a Djinn has unimaginable powers and today’s science is like a child’s play for them.

An entity known as Djinn also called as “Arvahi” in Khshnoomic parlance can live with humans without us knowing of its true identity. A True incident of Djinn in Aligarh Muslim University is given below and narrated in Gujarati in above mentioned Parsee Avaz by Dinshaw Cawasji Sidhwa of Udwada. I have in my own way translated the article from Gujarati in free flowing English using the first person narrative of the original author. This article had appeared first in “Kismet” Monthly Magazine but was initially and originally written in “The Intermediate College Magazine Aligarh” by Mr M. A. A. Hami. Mr Hami the Original writer had written as to how one Mr. Akhtar Imam Razvi had narrated about his true experience. Such a story seems to be lifted out and out from Persian Nights, Arabian Nights, or Chinese tales. These seemingly appearing fairy tales or folk lore’s which many of us refuse to believe in it are quiet natural as we are living in different period of time frame. But that does not justify of its non-existence, and the fast lifestyle that we are leading only takes us further away from the truth. It is but natural that one would doubt such a thing as possible in age of Gizmos and Gadgets and is logical question a critic would ask these days. But lo behold we have plenty of surprise in stores for us. It does not mean that what we cannot see and understand is not possible in nature. For these Djinn are Masters of many Sciences and are far too advanced creatures. Their elementary body constitution is different than a human being and they try to take help of humans for they too have to evolve spiritually. Man is the best creation of God almighty for it is through Mankind only that this earth will achieve its Salvation. Frashogard of Humanity = Frashogard of Earth, which is a long distant event but nevertheless will definitely occur in very long distant future. During the times of Paigambar saheb when these Djinn were at their meanest best and the mother earth’s soul Geush Urva lamented the torture she had to endure by the evil nature of Arvahi, our Paigamber saheb sealed all the entrances on this earth and defeated these evil Djinns to submission. Earth became free from their evil clutches. But now today with humans inclining towards evil ways some of these Arvahis are set loose by evil deeds of mankind, although they cannot be so rampant as the times before advent of Paigamber saheb. There are two types of Djinn or Arvahi. 1) Ulvi 2) Sephli. Ulvi arvahi does not harm anybody but Sephli Arvahi are evil in nature. In short a Zoroastrian is not supposed to have any association or take any help from both types of Djinn or Arvahi for many reasons. The main reason, they do not help us for free as we have to give it back with tax what we have taken from them and that will put hurdles in our spiritual progress for they dwell in lower planes. To repay them we have to wait in lower planes for eons of years in company of hovering sprits which is not a very good experience, where as we Bastekustian Zarathustis have to move much further up towards Chinvat, and beyond which is our original dwelling place. The above brief explanation is necessary for readers to understand the meaning of Arvahi or Djinn.}

A true incident of a Jinn living amongst humans.- Part 1
By Dinshaw Cawasji Sidhwa (Udwada)

Now coming back to our main article which was narrated by Mr. Akhtar Imam Rizvi in Kismet Monthly Magazine. Mr Akhtar along with his friend Rafeuddin were batch mates studying together in famous Aligarh Muslim University in Intermediate College level. Mr Akhtar was staying with his Maternal uncle in the city, where as Rafeuddin was staying in hostel of Aligarh Muslim University. They had within their friend circle some six to seven class mates along with them. Rafeuddin was known as Rafu within his friend circle. Rafu and Akhtar got acquainted with each other during college days and were like closed knit friends knowing each other’s families also. Mr Akhtar was originally from “Hazaribaug” whereas Rafu was originally from a place known as “Aara” Rafu and Akhtar being very close to each other took part in college sports together. Akhtar was more inclined towards western ways of lifestyle which Rafu showed his dislike towards western ways of lifestyle, and was more comfortable with eastern ideas. Together Akhtar and Rafu passed B.A. University exams, and enrolled their names together for further studies in law. Akhtar noticed that his friend staying in university hostel had a clean and sparklingly tidy room was very finicky about cleanliness surrounding him, and wore sparking clean clothes. He lived in holy atmosphere and the ambience within his hostel room was holy and was surprisingly draped everything with green colour. He had in his room all famous personalities’ photo frames which were covered in green frames. Rafu was obsessed with Green colour, even his window frames, bed frames his Sherwani clothes were all green in colour.

One day when Akhtar went to Rafu’s hostel room for greeting him he was sitting in a depressed mood. Akhtar asked Rafu the reason for his depression and he replied that the very reason for which he was reticent about his father was persistent and indicated that his son Rafu should get married and settled in life soon. His father had written to him in letter that he should marry within this month only. Rafu asked Akhtar not to disclose this small secret to anybody as he will take sick leave for fifteen days from the Principal of the Aligarh University and proceed to his home town of “Aara” for his weddings and will resume his college after the function is over within 15 days. He requested Akhtar to meet him at “Aara” next day and to book for himself Express train ticket for he has to be a witness to his marriage. Rafu requested Akhtar to do everything discreetly. After having taken Principal’s permission Rafu set for his home town “Aara” on that very day. The very next day Akhtar boarded four o’clock Express train and headed for “Aara” where he was to meet his best friend Rafu about to be married. Rafu was ready at “Aara” station to receive him. He had even arranged for a car ready to take Akhtar with his belongings to his place. The car moved along narrow streets and city road westwards towards country side where habitation of humans become scarcer till they reached a very secluded place where a lone bungalow stood on a vacant plot of land. Rafu got down from the car carrying Akhtar’s belonging and Akhtar followed him silently wondering where he is taking him to a lonely spot.

To Akhtar’s surprise Rafu lead him straight to a nearby Cave at a secluded spot. By this time Akhtar was falling short of patience and immediately inquired to rafu where he was leading him to. For surely this cave was definitely not the place where Rafu was supposed to get married as he did not see any trace of guests waiting for him in this secluded lonely spot. He inquired the whereabouts of marriage party and hustle bustle atmosphere that normally accompany a marriage party. Rafu pointed out towards the Cave and indicated with a gesture that they are supposed to go in a Cave where everything required for marriage is arranged in it. By this time Akhtar sensed that something was amiss and doubted Rafu’s sanity for leading him to a lonely secluded spot in front of a Cave.

Rafu’s eyes shone with eagerness for he knew the time had arrived for him to disclose to his close dear friend Akhtar, few facts of which he was ignorant of. Rafu told Akhtar not to be afraid of the cave and with a firm mind once and for all step in it. On seeing Akhtar’s hesitation Rafu blurted out to him that I am about to disclose a very personal secret to you. The very next moment Rafu with a serious face told Akhtar that my dear friend the time has arrived for you to know the truth which I am about to tell you. But you must promise me not to panic and hear what I have to say to you with a calm mind. After saying this Rafu immediately was immersed in his thoughts as he was searching for words to be said to his dear friend Akhtar. Rafu retorted next that “My dear friend Akhtar,I am a Djinn”. Akhtar Immediately after hearing what Rafu had said to him felt giddy and weak in his knees drop on the ground unconscious. What happened next was any body’s guess and when Akhtar regained his self and opened his eyes he saw that he was sleeping on a bed and surrounding him were many beautiful damsels. Akhtar doubted if it was not a dream and he bit his finger to know the truth. He later on was convinced that this was no dream of his but was a reality. He opened and closed his eyes for a few moments and the Damsels surrounding him began giggling at his funny gesture. At that particular moment Akhtar was not ready to accept what was happening to him and believed that his situation was similar to Abu- al-Hassan in fairy tales of Arabian Nights. In Arabian Nights Abu- al-Hassan too was at loss of words as to where he had arrived in some magic spot. With fear writ all over his face Akhtar remained where he was on the couch and shut his eyes tight not knowing what to do. Suddenly he felt a loving caress over his head, when he opened his eyes he saw Rafu standing before him. This made him all the more nervous and he shut his eyes again.

Rafu tried to make Akhtar at ease by pacifying him that he should not be afraid of him when he was pulling just a fast one upon him. He went on further that Akhtar was his guest and he his host. He further pacified and tried to reason out with Akhtar in hope of calming down from his fears. Rafu told him that he should not be afraid of him just because he is a Djinn. Aren’t stories of Jinn mentioned in their holy book of Koran. He said that Jinn does not harm or harass a person without any reason, nor does he cause death or injury to a person. Akhtar became a bit relaxed after knowing the intentions of Rafu was not to harm him. Akhtar immediately realized the surrounding around him and noticed decoration of intricate designs in the room. In one corner of the room was soft Iranian Cotton Dhurrie. Every item decorated in the room was unique and antique in nature with fragrance from various kinds of Attar its whiff spread throughout the many rooms. Akhtar felt as if he was transfixed in some other world as if he was cruising in the enchanted world of Maulana Halim Sharar and had just landed in world of fairy tales as described in “Firdosh e Bari”. The room in which Akhtar was laying on the couch its doors were ajar and immediately facing the open door was another room. Akhtar had a glimpse of other room from his couch and he immediately got the idea of the lifestyle and noble ways the Mughal Badshah used to live in such elegant Grandeur. Akhtar kept on observing the surroundings in awe and admiration.

Suddenly Rafu who was nearby told him that his father has not yet seen Akhtar and is very eager to meet him. He will be very happy to meet Akhtar so now he will introduce Akhtar to his father for which he had come all the way from Aligarh. Akhtar was led by Rafu to another room where his father was seated. Immediately on stepping in that room Akhtar noticed a senior person. His appearance was eye catching. He had long flowing beard, and hair shining like quicksilver and was covered from head to toe by a white dress, having medium size built, and eyes shining like amber and penetrative x-ray eyes that can scan a person and see through his heart. Above all his eyes were full of love and his face sparkled with intensity of childlike innocence and piety writ all over his face.

...........to be continued in Part 2

Regards,

Firdosh K.Sukhia

Avan Ardvi Sura Anahita

By Silloo Mehta

This female Divine Being is in charge of flowing waters. The benefits accrued by the recitation of the Avan Niyaesh and Yasht vindicate the strong faith of modern Parsees in Avan Yazad

Avan Yazad is the female deity presiding over waters. Zarathushtis worship the divine element in all physical objects. The physical water on earth contains invisible divine light or energy, which are the blessings of Ahura Mazda. This energy is more prevalent in the flowing water of rivers, oceans, streams and springs. Thus, we attune ourselves with the divine light or energy of Ahura Mazda while praying to the flowing waters.
Avan Yazad is called Avan Ardvi Sura Anahita. Ardvi is the name given to one of the powers of Avan Yazad. It is also the name of a river flowing through ancient Iran. She generally represents all flowing water. She possesses ‘sur,’ weapons, to fight spiritual pollution. Anahita describes the function of the deity, as cleansing physical and subtle contamination. The waters of Ardvi Sura are undefiled and righteous and are the best of all the waters created by Mazda. Thus, the waters of Ardvi are the blessings of Ahura Mazda that descend on earth. “I Ahura Mazda created the powerful force of Ardvi Sura.” (Avan Niyaesh, 7) It is, therefore, considered a great sin to pollute the flowing waters.

The Avan Niyaesh and Avan Yasht are the two prayers for attunement with Avan Ardvi Sura. Avan Yasht is Ha 65 of the Yasna ceremony, recited during the culminating rites of the Ab-Zohr, the "offering to the waters." The Avan Niyaesh and the Yasht share many common passages.

Ahura Mazda asks Asho Zarathushtra to attune with Ardvi Sura who, cleanses pollution (outside us and within us, such as, ego, greed, passions, Druj) is wide-flowing, (flows through the entire creation in the various forms, divine light in the spiritual world and physical waters in the material world) health-giving, (life-giving) and opposed to the Demons. For the people of the corporeal world, she is a worthy object of attunement and devotion. (Avan Niyaesh, 2) Verse 2 also enumerates the five Fradhos - Adhu-fradho, vanthvo-fradho, gaetho-fradho, khshaeto-fradho, danghu-fradho. Ancient manuscripts reveal a sixth fradho – zantu-fradho. Fradhos are the electro-magnetic forces found in flowing waters. These forces give waters their specific qualities and functions such as giving birth (khshaeto-fradho supplies the force needed to burst the water bag surrounding the baby in the mother’s womb at the time of birth), life-sustaining, cleansing, thirst-quenching, growing food and foliage, aiding digestion, cooking, helping digestion, healing, (the science of hydrotherapy) etc.

Thus, water is a miraculous gift of nature without which, life on earth cannot survive. There are 300 million cubic miles of water on earth. The human embryo, when conceived, has 90% water, a newborn 78% and adults 63%. No wonder then, that water is termed as the ‘blood of the earth’ and as the ‘sense organ of the cosmos.’
The Fradhos are more active in flowing waters such as well or spring waters than in bodies of stagnant waters such as pools, lakes, etc. For this reason, well or spring waters are used in the performance of religious ceremonies. In the Yasna ceremony, the performance of the actions and the recitation of the Avesta manthras during the ritual awaken the Fradhos in the water. At the culmination of the ceremony, the priests pour this energized water into the well (this is called Ab-zohr). The energy released into the well water spreads to the other underground sources such as springs, streams and channels thus the good energies are proliferated throughout the earth.

Avan Ardvi Sura purifies the seed of all males and the wombs of all females. She facilitates childbirth in pregnant women and provides milk in the breasts of all mothers. (Avan Niyaesh, 3) For this reason, it is a tradition among pregnant Zarathushti women to pray the Avan Niyaesh or Yasht for forty consecutive days.

Ardvi Sura originates in the Mount Hukairya and flows into the Vourukasha Sea. All rivers merge into the Vourukasha. Wherever they go, the clear flowing waters, spread prosperity, which are as big as a thousand rivers and a thousands rivulets, and which take a rider mounted on a swift horse forty days to cross. (Avan Niyaesh, 4, 5)
The above verses seem rather strange and need some elucidating. Mount Hukairya and Vourukasha are objects in the divine world, Hasti, and in the non-physical world, Nisti. They must not to be confused with their namesakes on earth.[1] The waters of the allegorical river Ardvi originate in the Hukairya mountain in the spiritual world as Divine Light and collect in the reservoir, Apam Napat, also in Hasti. From the reservoir of Apam Napat, they flow into a huge ocean of energy in the non-physical world, called Vourukash. These subtle waters then enter the material or physical world, Geti, in the form of flowing waters. As the subtle waters traverse the divine, non-physical and material worlds they gradually change their form. The Divine Light gradually becomes denser – spirit being converted into matter - till it appear as physical waters, H2O, on earth. Thus, the flowing waters on earth are the condensed form of the Divine Light of Avan Yazad, which originated in the Divine world, Hasti.
As they descend from the divine world to the physical world, the sublime waters of Avan Yazad spread their benevolence through 1001 channels or mediums or agencies. These are depicted as the thousand rivulets and rivers. The number 1001 has a metaphysical significance in Zoroastrian numerology. 1001 can be split into ‘10’ and ’01.’ ‘10’ represents the perfected souls or entities, such as the Yazatas and the Amesha Spentas. ‘01’ represents the imperfect souls and those struggling to attain perfection. The former, with the help of Ahura Mazda’s blessings, will lead the latter to perfection.

Each of these channels takes a rider mounted on a swift horse forty days to cross. This is another example of an Avesta statement with deep underlying meanings. A horse indicates spiritual progress. A rider mounted on a swift horse indicates one who is making swift spiritual progress by following the precepts of the Zarathushti religion. Having reached an advanced stage of righteous, this great soul is now fit to ask Avan Yazad for a boon. Through rituals, he attunes himself with Avan Ardvi Sura and makes his request. In the Avan Yasht, spiritually advanced kings and heroes of Iran pray to her and supplicate her for boons. The boons are granted to the good to vanquish the evil in the struggle between good and evil. We too, can supplicate Avan Yazad for a boon by praying the Niyaesh or Yasht for forty consecutive days. This is allegorically depicted as taking forty days to cross one channel.




[1] Mount Hukairya is the highest summit of Alborz (a mountain chain in Iran) and Vourukasha, ‘sea with wide shores,’ has been compared to the Caspian Sea. See English translation of Ervad Kavasji E. Kanga, Khordeh Avesta Ba Maeni, p.64 footnote.

In the Avan Yasht, in a vivid description, Ardvi Sura Anahita is compared to a fair maid with a strong body, tall, pure and nobly born of a glorious race, wearing: a mantle fully embroidered with gold, four-cornered dangling golden earrings and necklace; ever holding the baresma, bundle of consecrated twigs (Avan Yasht, Kardas 16, 19 and 30). Students of philology conjecture that such personal description of the deity as a comely, alluring maiden is a poetic flight of fancy of the composer of the Yasht. They, therefore, speculate that the second half of this Yasht must have been written much later than the first half! This, they opine, is the same idea as that of the Anahita cult that grew in the West, and from where it was borrowed by the Iranian scribe! Nothing could be further from the truth.

Our scriptures abound with words pregnant with esoteric meanings. We shall illustrate this with one example from her description - her wearing the dangling four-cornered earrings. Behind such seemingly simple statements lie the deepest mysteries of Nature.

The apparent physical description of Ardvi Sura pertains to the description of her Kehrp (subtle invisible body). The ‘dangling earrings’ refers to the ebb and flow of tides, and the influence and pull of man's fortunes and destiny due to the gravitational attraction of the moon to the Earth. They are ‘four-cornered;’ that is, Ardvi Sura performs these functions on the earth and its environs, which are governed by the four elements (fire, air, water and matter.) The earrings are golden, which means that all these changes and mutations contribute to the advent of Frashogard, the golden age. The above is just one example of how our scriptures are littered with such allegorical and hidden state¬ments.

Avan Ardvi Sura is known as the granter of boons. In the Avan Yasht (Kardas 6 thru 20 and 22) great exalted Kings and saints like Hoshang, Jamshid, Faridoon, Kersasp, Kai Kaus, Kai Khushru, Jamasp and even Asho Zarathushtra among others appealed and supplicated Avan for boons. These boons, being beneficial for the universe, were granted. Yet, the boons asked for by Zohak (Karda 8) and Afrasiab (Karda 11) were not considered beneficial, and hence, not granted.

The association between water and wisdom that is common to many ancient cultures is also evident in the Avan Yasht, for here Ardvi Sura is the divinity to whom priests and pupils should pray for insight and knowledge (verse 86). It is stated that libations offered to Avan Ardvi Sura after sunset are excepted by demons. (Avan Yasht, Karda 6, verses 94-95). Thus, prayers to this Yazad are offered only during the three day watches (Havan, Rapithwan and Ujiran) and never in the two night watches (Aiwisruthrem and Ushahin). She is seen to ride a chariot drawn by four horses named "wind", "rain", "clouds" and "sleet" (120). Aredvi Sura Anahita is bountiful to those who please her, stern to those who do not, and she resides in 'stately places' (101).

Many Zarathushtis have experienced the benefits of praying the Avan Niyaesh or Yasht consecutively for forty days. The Avan Niyaesh itself tells us of the benefits that accrue by the recitation of Avesta prayers with clear, good intonation and understanding. The reciter attains Garothman behesht (Avan Niyaesh, 17).

Reference:- The Mazdiyasnie Connection Winter 2009 Volume 28 Issue 4

16 qualities of Athornan classified into eight grades of Zoroastrian Priesthood- Yozdathregar Part 8

Click here to see Graph in word file:-


Reference:- Sharuatna Char Divas ane Pachini Kriyao by Ustad saheb and Dr Faramroze Chiniwala Second Edition 1933 Page 53 to 57

Eight stages of Athravan to practice Yozdathegari:-

As per our Zarathosti deen for an Athravan to be eligible and proficient to do all Kriyas or procedures of yasna he has to pass through several stages. In the same way as in school we have different grades and standards in class where we pass one class at a time and gradually proceed further to senior class till we reach top level of Matriculation; similarly same rule applies here also. The more the seniority more is the responsibility. The stages are described as under:-

1) Fraberetar:- The first stage of Athravan to practice Yozdathregari is known as “Fraberetar”. In this stage a Athravan assists his other senior Yozdathregar colleagues in any work assigned to them. As per Philology Fra= to move forth or forward Beretar= to perform errands to bring forth or take, and assist seniors in their day to day functions.

2) Aberetar:- The second stage of Athravan in performing Yozdathregari is known as “Aberetar”. He becomes proficient in all functionary skills pertaining to water. For example correct scientific manner whilst drawing pure well water, the kriyas and Avesta Manthra that go along while drawing well waters. Procedures required to be followed while drawing well waters in Ushehen Geh. Proper knowledge and procedure required to maintain water’s ritual purity drawn in Ujiran geh for ritual use in Aivisuthrem Geh, and why is it forbidden to draw well water during Aivisuthrem geh itself. Knowledge of making any object ritually pure with help of well water, and reason behind following ritual purity rules. How to purify all tools or “Alat” required for Yajasne ceremony using water as medium of purification. As per Philology Ab=water and Beretar= to bring forth or take waters required for ritual purity.

3) Asnatar:- The third stage of Athravan in performing Yozdathregari is known as “Asnatar”. He becomes proficient in giving all types of Nahan, and kriyas or procedures that go along with various types of Nahan. He is proficient in exact procedure of Sisyo Nahan, Barshnoom Nahan, and scientific reasons for performing such Nahans. The number of Karsh required for Barshnum, the reasons and benefits in doing it so. The degree of purity and piety obtained after any Nahan and significance of Sisyo Nahan, Riman Nahan. The benefits of taking a Barsehnum, why use of water is prohibited during Barshnoom, and only nirang is to be used. He should be proficient in minute details of all Nahan and Bareshnoom. As per Philology A- sna= to take bath and Beretar= one who gives Nahan to others.

4) Rathvishakar:- The fourth stage of Athravan in performing Yozdathregari is known as “Rathivashakar”. Such an Athravan is proficient in arranging all “Alats” on “Hidora” for Yajashne Kriya in correct manner as per our deen. Why is “Mahrui” arranged on left side only, why is “Havanim” never kept on left side but always on right hand side. What is “Zor na Fuliya” and its significance. Why is “Varas ni viti”kept out of sight during certain period of time in a Kriya and why is it exposed during certain period of time in a Kriya or procedure. Each Alat is arranged on a “Hidora” in particular position only. Why is it always to be arranged in that manner only. Hidora= is stone platform where all utensils of Alat are kept arranged in particular manner only. The Athravan having passed fourth stage of Rathivashakar is proficient and an expert who knows the ritual significance behind such positioning of Alats on Hidora.

Reference :- Above images and notes on “What is Alat ?“ taken from Book “Learning Parsi Panu” by Ms. Silloo Mehta Page 67 & 69

What is Alat:- When a Physical thing is consecrated, it gets charged spiritually and is able to absorb the divine currents streaming down and is also able to emit powerful waves of divine energies which permeate the surrounding atmosphere. There are 33 Alats from various Kingdoms:

• 17 from the mineral kingdom such as Havanim and Lala ( mortar and pestle), Tashta (chalise or plates and cups), Barsam (metallic wires), Mahrui (Cresent shaped stands), Varas ni Viti (ring entwined with hair of Varasyaji), Ashtra or kaplo(knife), kundi and other vessels for water.

• 8 from the vegetable kingdom – Aiwyaonghana (leaf of date palm), Urvaram (twig of pomegranate tree), Darun(wheat mini-rotlis), Haoma twigs, Sukhad ( sandalwood) and Loban.

• 4 from animal kingdom such as jivam( goat’s milk), Goshuda (Ghee),Zaota and Rathvi (priests) and Varas (hair of Varasyaji tied to a ring).

• 4 elements represented by the Atash Dadgah, well water, wind and the Atash Kadeh building.

Each of the Alats, their shape, structure and number has special meaning and significance and contributes to achieving the goal of the ritual.

5) Havanan:- The fifth stage of Athravan in performing Yozdathregari is known as “Havanan”. Havanan= An Athravan who must be proficient in all Kriyas pertaining to Hom as mentioned below:- How and why Hom is to pounded. What is Hom, Para-Hom, Gokeren-Hom. Why is Hom given a very exalted status in Kriya, Why a Yozdathregar has to consume Hom orally during Kriya.

6) Atravax:- The sixth stage of Athravan in performing Yozdathregari is known as “Atravax”. Atravax= An Athravan who must be proficient in all Kriyas pertaining to Atash as mentioned below:- The significance of Atash in nature, Number of Atash existing in nature, and its individual functions in nature. How to lawfully consecrate an Atash Behram, Atash Adrian, and purpose behind such making. The function of Atash Behram, Atash Adrian in nature. How to perform Boi ceremony and Chak of an Atash Behram, and reason behind it.

7) Zaota:- An Athravan having gone through above six stages now comes to the seventh stage of Zaota. An Athravan only after reaching stage of Zaota becomes eligible to be Zoti in Yajashne Kriya.
An Athravan has to become proficient from above stages step by step only or “Pae dar Pae”;then can he perform Yajasne Kriya and become a “Jyoti”, and that too when he is under planetary effect of Jupiter or Burjis aspect, which is possible only when he reaches age of 52 years.


Note:- As per our Zarathosti deen a human child after being born till his death is influenced by various Planetary effects for a certain fixed period also known as “Karan”. During a sojourn of man’s life and as per “Zarvane Dareghkhadat” he comes under mentioned planetary influences in “Hashemi Zamanah” or era of Mars cycle that we mankind is generally living in. This rule of planetary effects explained below applies for all mankind:-



Hence an Athravan can be a Jyota or Zaota in Yajashne only when he has crossed 52 years of age when he will be receiving in abundance Jupiter planetary effects which are so very much essential whilst doing Yajashne.
Reference:- Mazdiyasni Zarathosti daen mujab Zarathosti Tarabyatni asal rudhi Page 96 to 98
Let us see what Bard Shakespeare has to say in his play “As you like it” written in year 1599.

All the world’s a stage,
And all men and women merely players:
They have their exits, and their entrances ;
And one man in his time plays many parts,
His act being seven ages. At first the infant,
Mewling and puking in the nurse’s arms;
And then, the whining schoolboy, with his satchel,
And shining morning face, creeping like snail,
Unwilling to school; And then the lover,
Sighing like furnace, with a woeful ballad,
Made to his mistress’ eye-brow, Then a soldier,
Full of strange oaths and bearded like the pard,
Jealous in honour, sudden and quick in quarrel,
Seeking the bubble reputation,
Even in the cannon’s mouth: And then the justice,
In fair round belly, with good capon lined,
With eyes severe, and beard of formal cut,
Full of wise saws and modern instances,
And so he plays his part: The sixth age shifts,
Into the lean and slipper’d pantaloon;
With spectacles on nose and pouch on side;
His youthful hose well saved, a world too wide,
For his shrunk shank; and his big manly voice,
Turning again towards childish treble, pipes
And whistle in his sound: Last scene of all,
That ends this strange eventful history,
Is second childishness, and mere oblivion;
Sans teeth, sans eyes, sans taste, sans everything.

The above mentioned details whose faint shadow can be seen in today’s modern Greek literature copied from the Persians like many other things. Click on the link:-
http://www.livestrong.com/article/123444-stages-human-life-cycle/

8) Shroshavarez:- The final stage that an Athravan reaches entitles him to be known as “Vada Dasturan Dastur”, or is also referred to as “Sahebe- Aleshan- Khandane-wala” (Z.Tarabyat ni asal rudhi Page 103) . For an Athravan to reach such an exalted stage he has to pass from all the above mentioned stages wherein he passes from all Kriya, he is knowledgeable of its Tavil and with meticulous details. He understands thoroughly the Yazads or Minoi power that he invokes during the Yajashne ceremony. Shroshavarez= Shrosh= Sarosh Yazad + Varej=functioning power who does the work = the doer. As per Philology the word can mean the one who invokes Sarosh Yazad and assists him in his functions by being an Humkar=hum=the one who attunes with the Minoi Power in his Karya= Kar. He can now hear the Celestial vibrations of Sarosh Yazad. In all the above mentioned stages proper “Bareshnoom” is very much essential and has special importance for a Kriya to be successful.

Regards,
Firdosh K Sukhia
Concluded

Prayers during Muktad and Gatha Days

Following translation is taken from Khordeh Avesta Ba tarikaat Page No 650

The first five days of farvardegan starts from Spendarmard Mah Astad roj till five days upto Roj Aneran and is called as "Panjeh Keh" meaning first five small days of Farvardegan. On those days in addition to your regular Farjyat prayers one should pray "Framarot no Ha". Other five days are actual 5 Gatha days and are called as "Panjeh Meh" where appropriate pertaining Gathas are prayed on respective gatha days of Ahunvad Gatha, Ushtavad Gatha, Spentomad Gatha , Vohukhsahtra Gatha, & Vahishtoisht Gatha. So these ten days consists of "Panjeh Keh" and "Panjeh meh".

Apart from the above mentioned prayers during these ten days of Farvardegan commensing from Astad roj and ending on Vahishtoisht Gatha one should pray Lakh nu Bhantar. It has not to be taken in literal sense of reciting yatha, ashem, and Yeangeh hatham lakh times, but during those ten days 5700 Yatha, 2100 Yengeh Hatham, and 1200 Asem Vohu has to be recited and equally distributed in those ten days. Hence within those ten days you can pray every day 570 Yatha, 210 Yengeh hatham, and 120 Ashem after finishing your Faramarot Ha in first 5 days , and later on respective Gathas on other five days.

If due to some unavoidable circumstances one misses out one day than he can complete it other day. In the sense that during those ten days totally 5700 Yatha, 2100 Yengeh Hatham, and 1200 Asem Vohu has to be recited . This Lakh nu Bhantar has to be recited with sarosh Ni Khshnuman as shown below:-

Refer Sarosh baaj as given in our Khordeh Avesta Book:-

Khshnaothra Ahurahe Mazdao.

Ashem Vohu (3)

Farvarnane Mazdayasno zarthushtrish Vidaevo Ahra takaesho, (recite appropriate geh here)
Saroshe ashyahe, takhmahe tanu mathrahe, darshi- draosh ahuriyehe, khsnaothra yasnaicha wahamaicha khsnothraicha frastaecha, yatha ahu vairyo Zaota fra me mruteh, atha ratush ashatchit hacha, fra ashva vidvao mraotu.

Saroshem ashim hurodhem verethragnem..................................................Ahunem vairim tanu paiti (3)
Yatha Ahu Vairyo (1)

Recite over here (in place of kemna Mazda as in sarosh Baaj) -- lakh nu Bhantar i.e. 570 Yatha, 210 Yengeh hatham, and 120 Ashem

Then complete balance Sarosh Baaj

Yatha (2). Yasnemcha vahmaemcha aojascha Zavarecha afrinami, Sraoshahe ashyehe takhmeahe, tanu- manthrahe darshi- drash ahuiryehe.Ashem Vohu (1)

Ahmai Raescha, Hazangharem, jasme avanghe Mazda, Kerfeh Mozd.

On the last day of Vahistoisht Gatha do not forget to pray Patet Pashemani as that day is also called as Pateti or last day of the year which will herald next day Nouroz or our New year.

We should also pray for dear departed souls satoom no Kardo but during Gatha days we have to recite special Satoom no Kardo- "Gatha ni Khsnuman no" which can be found in Union press tamam Khordeh avesta.

For further reading on Farvardegan days please click on the link provided below for article by Mr Noshir Dadrawala :-

http://tenets.zoroastrianism.com/muktad33.html


Nowruz Mubarak to all readers of this Blog.

Regards,

Firdosh

Sixteen qualities(Virtues) of an Athravan – Part 7

Reference (old) Parsee Avaz 06.12.1959 page 4 & 6 “Porso- Pasokh va Nuktechini” column or Question and Answer Column

14) Padiyav-Sajashneh:- The term Kusti Padiyav has been used loosely by us, but the exact etymology of the word “Paad” can mean the immediate area surrounding our earthy physical body also known as “Aipi”. As per ilme-Khshnoom the area surrounding our “Aipi” can be measured by extending our folded Arms at level of our shoulder and finger tips of both Arms touching each other. The circle drawn from centre of our body till tip of our elbow as radius of circle can be stated to be our “Aipi”. Refer to the hand drawn diagram as shown below:-

Above Diagram is prepared using Reference:- Parsee Avaz 06.12.1959 page 4
We have to maintain a “Karsh” or a protective circle around our Aipi with help of Sudreh Kusti which acts as an Alaat or weapon/ shield and that is known as “Padiyav”. The shield of Sudreh does not function alone all by itself, but it works in Tandem along with Kusti on our waist and hence the word Kusti Padiyav is coined with the above explanation. But an ordinary Athornan having developed Padiyav-Sajashneh quality can make his Aipi Druji proof with amal of his Sundreh Kusti and remove impurities from his Aipi ,thus make place for good Akherater Khoreh to flow smoothly. The ceremony for donning Sudreh Kusti is called as Navjote and if it is done properly Sudreh Kusti as Alaat can protect every Bastekustian from outer impurities by locking our Aipi and we become a co-worker of Paav Mahal. When an Ashwan Athornan develops this quality into power than he becomes receptacle for Gaav to flow in his system, and his Aipi becomes eligible for contact with Yazatic forces. Nay! He now becomes Semi Yazat himself.

15) Khube-Nirang:- An ordinary Athornan having developed this quality can make use of Manthra / Nirang Prayer or incantations for relief of sick and suffering. His Druj Parhej Tarikats makes him eligible to establish such a quality of Khube-Nirang within him. He now functions as a true Hakim taking into consideration karmic liability of the patient and remains well within his limits who give relief to the sick with his Manthra prayers, and by preparing Talismatic Taviz.
When an Ashwan Athornan having developed this quality into power can decimate Saen Druji elementals and with his Yasna give relief to Mankind from hazards and perils of Saen Druji. To know more about Saen Druji and how it is formed, one can refer to the article from archives on same topic. Follow the link of Saen Daruji and Saen Baaj as its remedy:- http://ilme-khshnoom.blogspot.in/2010/10/saen-daruji-and-saen-baaj-as-its-remedy.html

16)Nehvar-Jivam:- The word Nehvar means Nine Ameshaspands or Nine Gehnas and its Keherps formed in “Hasti” also known as immortal world, and word Jivam means milk of a goat that is made use of in kriya and mixed in pure well water. By undergoing through this process there is transmutation of Goat’s milk from Vohun to Gaav which in simple language means milk getting converted from grossness to Gaav signifying selfless quality in it. When an Ordinary Athornan develops this quality he makes sure of never doing any kriyas half-heartedly or in hurry and thus invite undesirable result of Yasna- Daruji. He tries to do to best of his capacity all Husmordi Kriyas whether Zindeh Ruvan or Anushe Ravan kriyas painstakingly in totality without overlooking any minute details and from start to finish. Whereas an Ashwan Athornan develops this quality into power and he can actually see in Urvisgah of Pav mahal any anomaly or deficiency arisen whilst performing Kriyas. He takes corrective measures and repairs Yasna Daruji or the disorder in Staot or vibrations formed from Kriyas done haphazardly knowingly or unknowingly by any Athornan. He does not allow ill effects of Yasna Daruji to further weaken Pav mahal. He delivers the keherps that have formed by kriyas to its rightful place which helps nature in its relentless service to mankind and universe.

Today we cannot say that present Athornans have all 16 qualities of Athornan but some of them may have managed to develop at least some of the qualities as per their own destiny and their efforts, but the Yasna Daruji that comes into play by careless attitude of some of Athornans can play havoc to our Pavmahal, if not repaired and discreetly taken care of by Sayar Abed saheb who come periodically practically every 6 months from Iran by maintaining their Bareshnoom and with help of special power of Nehvar-Jivam reduce negative effects of Yasna Druji and repair Pavmahal of Hindustan in which we Parsis thrive in its protection today and have survived for so many years. There is no doubt that today if Talesam of Pavmahal in India has been taken care of we have to salute the Sayar Abed Saheb who selflessly serve Pavmahal and does their job without any fanfare or expecting anything in return.

Asho Mobed Nairyosang Dhaval who came to India with chosen Anjuman was a chosen leader being guided by Demavand Koh Abed Sahebs. Even when Athornan groups in India started showing their spiritual lacking, then also proper care was taken by Asho Abed Sahebs at nick of time to protect Pavmahal in Hindustan, and are even offering their selfless services presently. When Islamic zealots began their quest to spread their tentacles in India a need was felt by Caretakers Sanjana Tola of Sacred Iranshah to shift from its original Kash to a safer place This was very unfortunate and undesirable as Iranshah is capable of looking after its own safety in emergency. But this fact was overlooked by Sanjana Tola and thus the history of long and arduous journey of Iranshah for many years from Sanjan to different places till he was finally settled in Udwada till date. But the moment Iranshah was disturbed from its Kash and taken to different places, the hidden Saiyar Abed Sahebs worked in their own mysterious ways to protect sacred flame of Iranshah from extinction. Ustad Saheb has narrated many amazing facts on this topic to his disciples. Finally at last when Iranshah was settled in Udwada since last 200 years and is so even today, the time had come for Iranshah’s sacred fire under its belly which was till now burning on its own without any offerings of Sandalwood to cool down. Just as humans have horoscope describing its destiny, similarly Iranshah’s Horoscope too describe different time frames of its Birth, Childhood, Teenage, Maturity, oldage and finally death. The time period of Iranshah was nearing its end which is technically known as “Samandar”. We are living in past Samandar Period now. Iranshah and its Talismanic powers are active even now although not as vivified as it was during its youth but its effects and protection more than sufficient enough to last till advent of ShahBehram Varjawand. When augury sign for Samandar was indicating, it was then that the hidden Abed sahebs gave timely guidance to Sanjana Tola responsible for tending sacred fire of Iranshah. They guided Sanjana Mobeds and showed them way of transforming the sacred Atash burning on its own, to physical Atash by having connection or “Paivand” with Sandalwood logs. Thus today we have with us Physical Atash of Iranshah which was transferred from divine atash of Iranshah burning on its own in past without any help of Sandalwood as fuel for fire.

We have but to take help of Khshnoom to know the hidden truths in our Deen, and thus apart from applying grammatical translations to Avesta, one requires to be familiar with “Tavil” which is really key to decipher Avesta as propounded by Khshnoom. By merely externally knowing names of 16 qualities of Athornan one cannot grasp its true hidden meaning but when we apply Khshnoom and its Tavil then we realize the hidden power that goes behind the making of these 16 qualities of an Athravan which never fails us to look at this subject with awe and respect that it rightly deserves.
Today our Athornan class can only take care of our community and its religious institutions of fire temples. If an Athornan today takes care to develop 16 qualities of Athravan and thus maintain Mithra, Manthra, Yasna of Zarathosti Deen then there should not be any complains about our community going downhill. Today knowingly and unknowingly we create all sort of Yasna Daruji and increase load upon shoulders of Pavmahal of Iranshah, even then Pavmahal of Iranshah can retain spiritual powers till advent of our future Rainidar Saheb Shah Behram Varjawand Saheb and 2/3rd of our community who will staunchly follow Zarthosti tenets will be taken care of and saved in troubled times.

An Athornan having developed last three qualities of Athravan namely 13) Rast-Avesta, 14) Padiyav-Sajashneh, 15) Khubeh-Nirang reaches the “Atravax” grade of Zoroastrian Priesthood. He now becomes a Dharma guru capable of protecting holy fire and is called as “Atash Pasbaan”. He thus alchemizes his own fire within his physical body and maintains all earthly fires. He is able to provide connecting link between the immortal world of “Hasti” with mortal world known as “Nisti” and whose final result is nothing less than Salvation for the Soul or “Ravaan Bhokhtagi”
An Athornan having developed last sixteenth quality of Athravan namely 16) Nehwar-Jiwam reaches the “Zaota” grade of Zoroastrian Preisthood. He thus becomes protector of our religion and is known as “Deen Pasbaan” In the past, the Anjuman of ordinary Athornan belonging to second grade who lead a family life in Iran and belonging to “Zaota” class of Preisthood were solely eligible for the post of “Dastur” and that too after he reaches age of 52 years. If he is underage he has to wait till he reaches age of 52 years and definitely not before that. Today the Parsees of India can be termed as those belonging to “Mashya” grade “Baste- Kustian”, and if they remain faithful to practicing all prescribed Tarikats, and maintain high moral code and above all following rules of Bareshnoom Nahan then he can cultivate some/ any of the above mentioned 16 qualities of an Athravan. But without Bareshnoom expecting any favourable results is likened to tilling and watering the earth but forgetting to sow any seeds and expecting bumper harvest in return, which does not make any sense to it.

From the above we can see that Ashwan Athravan remain hidden in Demavand Koh and takes care of our religious institutions at all time and thus are known as Deen Pasban. They untiringly fight against Druj by remaining engrossed in Avesta prayers and thus keep Druj in check within its limits, and never allow Ahriman to remain unchecked. Thus in “Afrin e Haft Ameshaspand” 8th para says “Hamazor Raevand Koh, Hamazor Mehparsin Koh, Hamazor Daemavand koh ke Dravand Bivrasp andar oy bast Aaested” which means that various mountains like Raevand koh, Mehparsin koh and particularly Daemavand mountain where Darvand of ten thousand horses are bonded here. …………..….. Reference :- Pazend Afrin Ba Maeni by Ervad Phiroze S Masani Page no 28 to 30

Even in Shahnamah we come across narration of how King Zohak remains chained in Demavand and keeps on sucking his chains whole night in which he is bounded and makes it thin. He is thus ready to escape before crack of dawn. But the auspicious crowing of Cock which is symbol of Sarosh Yazad prevents him from imminent escape and his chains becomes strong once again and Zohak cannot escape. Zohak means Azi Dohak or personification of ten shortcomings which makes him totally evil. Numerically number ten denotes complete or being whole. So ten denotes evil in its totality at its peak. The Srosah-Varez saheb in Demavand Koh who is personification of Sarosh Yazad himself keeps evil in check by constantly meditating and keeping druj in limits with Avesta prayers and Mithra.

Shahnamah a mere Myth ?

So are we to brush off Shahnamah as mere Myth ?????? . Let us know definition of Myth as is given below by late Dr. Saheb Faramroze Chiniwala in his own words:- “But what is Myth ???? A Myth is that which is difficult to understand, being extraordinary not apropos to present age still having existence in the distant remote past. Human understanding is far too limited to measure nature and her working. Hence it is that one has to live upon faith. This faith will lead one, one day to the actual “Kherad” sense to measure Nature.” ………………….Reference :- A Sequel to Essentials of Zoroastrianism by Dr. Faramroze Chiniwala Page 42

Regards,
Firdosh K. Sukhia

References:-
Above Serialisation from (1) Parsee Avaz in “Porsopasokh” Column dated from
25.10.1959 to 6.12.1959
(2) Chart in Parsee Avaz dated 6.9.1970
(3) Yajashne ni Buland Kriya by Dr. F S Chiniwala Page 54-65

Note:- Concluded all 16 qualities of Athravan will continue further with Notes and Chart on Eight stages of Athravan to practice Yozdathegari.

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