Afrasiyab the Turanian

Afarsiyab was by Dharma belonging to Asere Roshni or white side of nature but by Karma he belong to Asere Tariki or dark side of nature. How can that be possible ??

That we have to understand first:-

Paigambar Saheb mission on Earth:-

Parsee Avaz 13.09.1959
Paigambar Saheb’s mission on this earth was to destroy the Dev’s and the havoc created by them on this earth which was so far kept in check by the “Poryotakesh Nar” and Nar Asho Abeds of Iran but now it had become too hot for them to handle the situation which seemed to go out of control. “Geush Urva” the soul of the earth cried out in pain for the saviour and thus it was time for Paigambar Saheb to descend on this earth. His other mission in the end was to destroy the heavy elemental clouds formed out of Dev’s misdeeds known as “Tur-Bara-Tur” which if unchecked and not destroyed had the potential to destroy this very earth from its existence. Yet another mission was to bind the fiend “Azidahak” on Mt. Demavand. Nature works on as per basic laws which are bonded by divine plan of “Ahunavarya” and that law is known as “Mazda-daat” law on which “Mazdiyansni Deen” is based upon in which all other deen that will come in future are accommodated within. This law of Mazdadat is the first and the primeval law and is also known as “Par-daat” or “Pesh-Daat”. And the Nar Asho doing selfless service under this law of Pardat or Peshdaat were considered as “Pardaat Dahyupat”. The Peshdadyan Dynasty was amongst the first and foremost dynasty that were dedicated in eradicating Devs and their Devyasni to tolerable level as much as they can within their limits. Such “Pardaat Dahyupat Nar” were very advanced souls whose first four Chakras allegorically known as “Mount Ushideren” or their crowning glory were so developed and advanced right from their birth as they had already attained their own salvation but had come down for different purpose. Hence they were born with “Kavem Kharenoh” and “Farreh Yazadi” Khoreh right from their birth.

Aryans, Un- Aryans and Turanians:-

As per divine science disclosed by Ilme Khshnoom we come to know that right from “Gayomard” times till Peshdad Dynasty Padshahs who descended they all had “Kavem Kharenoh” within them. The “Kavem Kharenoh” is khoreh belonging to Dadar Ahura-Mazda himself. This Kavem Kharenoh was possessed and lasted till all the “Zuh” or “Zav” Padshahs. Later on as time passed by changes were found and now from “Kaykobad” times though they also did possess Kavem Kharenoh but slightly of lower sheen and shine and that was known as “Kayan Khoreh”. Thus after Peshdad Dynasty, Kayan Dynasty superseded it.
Poet Firdausi’s narration in his Shahnamah is representation of exact facts during the times of Peshdad and Kayan Dynasty and is a valuable source of ancient Iranian history for us. Such was the greatness and nobility of Peshdad Vansh Dynasty that they had their jurisdiction to “Airi” as well as “Un-Airi” civilizations and ruled both with justice. Later on Aryan foothold on Un Aryan countries began to weaken because they began tilting to devs side and thus they were known as Turanians. Afrasiyab was a Turanian Padshah who did big Amal and took help of “Tur-e-Frangas” powers of dark forces of nature and with its help won the loyalty of Devs only to be sent for their slaughter in hands of Irani Padshahs Pelvans. Such was his way of working though in favour of Devs but in reality his inner will was for the dev’s destruction and eradicating them from surface of the earth. Thus Afrasiyab had a big job at his hand and he was made for that purpose only and that is for sending the Devs to their imminent destruction by them facing Invincible Pehlavan like Rustom and other Asho Nar.

Demand and Supply:-
In nature there was an urgent need or demand for destruction of Devs Juggernaut and keeping it into check till Paigambar Saheb arrives and Afrasiyab supplied the Devs to imminent destruction by sending them one by one to Pehelvan like Rustom and other Poryotakesh Nar of Iran. Thus Afrasiyab was serving white side of nature although apparently it seemed otherwise.
Jehan Pehelvan Rustom:-
Thus on one side were Turanians with Afrasiyab as its general and other side was Rustom of Iran lineage who was invincible for he had protection of “Seen Amru” Abed saheb. On right side of Rustom was protection of Sherevar Ameshaspand, on his left side was victorious Behram Yazad and thus he could never be defeated by anybody, and Dami Upman Yazad protection over his head by which Rustom Pehelvan can never be deceived by deceit of Dev or Pari and its evil magic spell spun like a web. He with his “Rakhsh” horse made a formidable champion of Iran which no Dev however powerful he may be can be of any match to him. Rustom was protected by talismanic leather Armour shield called as “BubreBayan” which was consecrated by King Jamshed himself in past and kept in safe place to be used later by Rustom Pehelvan.
“Seen-Amru Abed” guided Rustam to Alburz Mountains for bringing down Kai-Kobad who belonged to Faredun Padshah blood line or lineage and who possessed Kayan Khoreh also known Fareh Yazaty Khoreh. Kaikobad was thus made Dahyupat monarch of Iran hence forth.



Jehan Pehelvan Rustam with his invincible Babre Bayan armour and his Horse Raksh


Right from the beginning when this earth changed from Garodeman to Drujodeman when Devs and their devyasni created mayhem and destruction on this earth there was constant battle with Spenamino and Gehnamino and Turanians who were once brothers of Iran had a change of heart and thus they came on side of Devs and obeyed them. Thus the constant battle with Turanians and Iranians.
When face to face battle was about to begin with Afrasiyab on one side as Turanian general and Rustom who had to yet prove of his capability to lead Iran faced each other. Afrasiyab considered Rustam as a novice and underestimated his ability and thus brushed him off as a mere youngster.



Rustam and Afrasiyab Face off in battle

Rustam had been warned beforehand about Afrasiyab by “Zalezar” and he gives advice to Rustam to be careful of him in Shahnamah as below:-

Shavad Kuhe Ahan chu Darya e Aab
Agar Beshnavad naam e Afrasiyab

Translation:-
By merely hearing the name of Afrasiyab a mountain of steel will start shivering due to fright and melt into a sea of water.

Rustam with Kaviyani Zanda in hand and a huge army of Iranian accompanied by battle hardened knights like Pehlvan Mehrab, Nodar and Goshtohem equally distributed on his right and left side, and other seasoned warriors like Karan and Keshavan in centre as middle order accompanied by Dahyupat Kaikobad and Zalezar Pehelvan with war cry and battle drums straight away went into enemy within aiming for Afrasiyab himself. Rustam with his bare hands in one heave lifted Afrasiyab from his waist from horse and tried to drag him to Kaikobad Padshah. Afrasiyab realized that he was not dealing with an ordinary warrior but his Turanian army outnumbered Rustam and thus Afrasiyab manged to free himself from the vice like grip of Rustam Pehlvan.



Rustam Lifting Afrasiyab from his waist who was saddled on horse

Rustam with his Kaviyani Zanda and his battle hardened warriors with Kaikokabad Padshah watching the battle scene with Turanians

Afrasiyab thanked his stars for being alive. He knew now he had to manage and keep himself alive and away from Rustam Pehelvan for he had other plan of sending Devs to Rustam and Iran and thus was ready for truce with Iran.


Now to know more about “Azi-Dahak” let us go back in Time Machine and have a peep in pre Rustam Era much before him when this earth was considered as heaven or “Garodeman” and Ahriman had not entered this earth:-

Reference:- Nikhiz Volume 1 Page 457

When this earth belonged to Garodeman of Aeryanem Vaej, Iran was spread on whole of earth. The scenario changed during the reign of evil King Zohak and this earth became Drujodeman. Before Zohak’s period Ahriman would enter on this earth like a thief but did not succeed in his evil intentions for he had no place to dwell on this Earth as whole earth belonged to Iranvaej, but Zohak with his evil intentions was able to turn Earth Chakras and thus allowed rule of Dev to succeed. Thus there was two types of rule on this earth 1) Drujo Deman 2) Aivi thrishwa of Garodeman. Shah Faredoon was only able to temporarily set check on it. This is amply and illustrated by Mythological description in Shah-Namah by Firdausi Tusi as Zohak set as prisoner on Mt. Demavand who is on verge of escape at dawn by sucking the iron shackles in which he was bound but at crack of dawn by crowing of Murg of sarosh Yazad he is bounded again. Thus Shah Faredoon puts his constant check on Zohak and his evil way.

The above Mithra is entwined in “Afrin Haft Ameshahspand” para 8 in our Afringan prayers complied by Rad Dasturan Dastur Adarbad Marespand and is as below:-

Avjayar damey Ahuramazda, va avashinad damey Ahriman …………Hamazor Aurvand koh, Hamazor Raevand Koh, Hamazor Meh-Parseen Koh, Hamazor Daemavand, Ke draavand Bivrasp Andar Aoy Basta Aestad…………..

Translation:- May there be increase manifold in the creations of AhuraMazda, may there be reduction manifold of the creations of Ahriman, may we attune to Mountains of AhuraMazda where Ashoi is practised and so is full of tranquillity over there. May we attune Hamazor to the mountains of Aurvand, Raevand , Meh-Parseen Koh, and Demavand Koh where that evil Ahriman with strength of ten thousand steeds is bonded in Demavand Mountains. Ten denotes perfection, but that was perfection in evil magic.

Above Reference:- Pazend Prayers Series No. 1 Page 30-32 By Late Ervad Phiroze S.Masani

More about Shah Faredoon and Azidahak:-

Reference:- Parsee Avaz 13.09.1959
To understand about Azidahak and its prevalence in this universe is very difficult for us to grasp. This physical earth is made up of 4 elements. The purpose of existence of this Universe is to alchemize and make these 4 elements very subtle first, then it has to be converted first into “Gav-Avo-Mand” and lastly converted to pure Light or “Noor”. “Azi Dahak” tries to prevents this alchemization process of turning 4 elements to Noor. That’s his job because he is agent of Ahriman. His main aim is to further fan these passions lying dormant in our physical body into unholy activity thus preventing alchemizing process in humanity of converting 4 elements to Noor. Thus Azi-Dahak is co worker of Satan due to which ten vices are born. Number Ten denotes perfection, but unfortunately it is perfection of vices. Diagonally opposite force of “Thretaun” which belongs to white forces of “Spenamino” in nature opposing this evil “Azi-Dahak” force. Zohak Padshah was unfortunately the worshipper of these Azi-Dahak force in nature. Shah Faredoon possessed this “Thretaun” force of Spenamino within him.

From our extant Avesta prayers it can be proved that Shah Faredoon used to invoke this “Thretaun” forces of Spenamino with the help of Amal invoking blessing of Avan Yazad and Gosh Yazad. Shah Faredoon, his ancestory and importance of his “Kuniyat” is noted down in our din as blessings of white side of nature, where this Padshah has by amal of Asishvangahu invoked and created a link “Paivand” of Asha in this Kuniyat.

In Ram Yasht there is a mention of Kavirintem Drujitano which is highest form of Azi Dahak force and King Zohak made use of this dark forces by invoking spells of Agha Mantra which was visible in form of evil bird flying in the sky. Shah Faredun with his mighty powers was able to capture this Kavirintem Drujitano but such an act of his took heavy toll on Shah Faredun which cost him loss of his eye sight…………. Ref:- Parsee Avaz 13.9.1958

Note:- The actions of ordinary humans done is known as “Kerdar” which meets us at Chinvat pool after our death. Whereas gigantic actions and deeds of padshahs and Poryotakesh Nar that aids and helps white side of Nature throughout long stretch of time are known as “Kuniyat.” Thus even today from this Kuniyat built by Shah Faredoon which is ever present in “Mino Gaas” built by Paigambar Saheb which helps the white side of nature in their ever tussle against dark forces in nature. This Kuniyat Built by Shah Faredoon is known as “Afsun-e-Shah Faredoon” which we pray in form of Nirang as an Amal of Manthra, because the victory giving Kuniyat of Shah Faredoon Talesam is ever present in “Mino Gaas” built by Paigambar Saheb.

Afsun-e- Shah Faredun:-
Today we have with us prayers of Afsun-e- Shah Faredun which is very effective because it receives its powers from already built Kuniyat of Shah Faredoon ever present in Mino Gaas of Paigambar Saheb. Shah Faredun fathers name is “Athavyan” as can be found in our Avesta prayers. As per Ilme Khshnoom the other name of “Athavyan” ( Avesta) which can be found in Shah Namah of Firdausi Tusi is known as “Aatbin” who was son of Jamshed. So lineage goes like this- Jamshed his son - Atbin or Athavyan( Av.) - his son Faredun. The spiritual status of Athavyan as a Naar was immense, and he managed to create huge kerdar ( Not Kuniyat) of Gaav which had Keherp of Faresta within. The names of kerdar of Athavyan of varied intensity is given below:- 1) RamakGav e Athavyan 2) Jifargav e Athavyan 3) Spetgav e Athavyan 4) Rayagav e Athavyan 5) Borgav e Athavyan 6) Saokgav e Athavyan 7) Purgav e Athavyan 8) Kerdargav e Athavyan 9) Nayok Gav e Athavyan. Such was the immense strength of Gav possesed by Athavyan but who was ultimately killed by the hands of Zohak. Faredun who was the youngest son of Athavyan was reared in Alburz ranges of high mountains who will later with help of “Kaveh Ahangar” defeat and kill Zohak.

More about Aryans, Un- Aryans and Turanians:-

Cont’d From Nikhiz Vol. 1 Page 457 onwards:-

The reigns of Shah Faredoon’s sovereignty was handed over and divided with three of his sons namely Eruch, Salem, and Tur. The Devs when they were unable to get strong hold on this Earth they played dirty as is their true Characteristic trait and tempted two of his sons namely Salem and Tur on their side by teaching them Adha Manthra and powers associated with it thus converted them on their side. Thus 2/3rd of this earth became of Drujo-Deman and 1/3rd which was before of Aar- Mithra of white side ( Aar= Straight) were now belonging to Turya-Mithra. The Devs managed in their game plan to divide and spoiled the Manashni of humans. Grave discord set in amongst human kind. Thus what was before constant tussle between Aryans and Un-Aryans now changed over and now in the un-Aryan group those Aryans who had now been converted on side of Devs became known as “Turya-Aryans” or “Turanians” who now fought against Aryans who were once their own brothers. The Turanians began succeeding because the revolt was from within. Nine Herculean attempts were made in their tussle between the two groups of Aryans and Turanians. In the first instance Eruch one of sons of Shah Faredoon was slaughtered by treachery so Fardoon was grieving loss of his favourite Son Eruch. That was victory for Devs, and Sovereignty of Aryans were weakened, and Devyasni proliferated rapidly after Eruch’s death, which needed to be put in check. This was done by “Minocheher” which turned the battles in favour of Aryans. But in the third attempt Devs again through Turanians managed to have a upper hand. That was the time when Afrasiyab was around. PoryoTakesh Naar of “Sam-e-Savar” Khandan with great difficulties managed to keep Devs under check. Even Afrasiyab himself was inwardly afraid of growing influence of Devs being victorious at that time.

The Lineage of Poryotakesh Nar right from Gayomard the first man on this earth, Peshdadiyan Dynasty and Kayan Dynasty till before Paigambar Saheb descended on this earth for his mission can be seen from the Afrin e Haft Ameshapand prayer (Para 14) from Afringan prayers:-

Anoshe ravan Baad, Ravan e radan, Dasturan, Mobedan, Hervadan,………………. Anoshe Ravan baad, Ruvan e Gayomard, va Hushang, va Temurasp, va Jamshid, Fredun, va Minocher Bami, va hujobeh Tahmaspan, Kai-kobad, Kai-Kaoos, Kai-Shyavux, Kai-Khushru, Kai-Lohrasp, Kai-Vistasp

With help of Kai-Vistasp Padshah Paigambar saheb spread deen by repairing Mazdayasni deen and called it as Mazdayasni Zarathusti deen

Ref:- Pazend Series No 1 By Ervad Phiroze S. Masani Page 34 to 36

Afrasiyab took sweet Revenge on the Devs:-

Now Afrasiyab realized the folly of two sons of Faredoon Tur and Salem who changed sides in favour of Devs and remained in constant Mithra that the Sovereignty of the Devs do not increase any further and wished defeat in their every nefarious deeds. The Turanians who considered Devs as their new Masters created such Havoc with Agha manthra, Black Magic evil spell, concocted Deceit that Afrasiyab found difficult to face them and defeat them. Nor did the Iranians have any full proof plan to negate Devs in their own game plan. Hence Afrasiyab realized the futility in openly siding with the Iranians against the juggernaut of Devs. He decided to have his own “sweet revenge” against Devs by posing as a well-wisher of Devs and Turanians. That was his real purpose for which he was born and nature had made him for that only. Just as Satan can be subjugated by Ghenamino because after all Ghena is a Mino meaning servant serving Dadar Ahura Mazda doing the dirty work of exhuming evil dev and their dirty intentions out of hiding in their Dens. That is tempt the Devs into committing sins by posing as their friend but in reality helping white side of nature of bringing the devs out in the open and their nefarious deeds to consequences. In the same way Afrasiyab with the help of “Tur e Frangas” powers to tempt the evil devs into crossing its limits of evil deeds and thus making it as a spent force and making it impotent and side by side bringing them to consequence of divine justice befalling upon them. All this happens because of law of Limit and Justice operating in nature. Once the evil crosses its limits justice sets in and prevents it going any further.

“Ture e Frangas” powers that Afrasiyab used in aiding and abetting the Sephli Arvahis entities or aliens who spinning web of deceit and their black magic created havoc on earth and thus came out of hiding from their safe hideouts. Thus they were exposed to “Roshan Zamir” of Abeds who thus decimated Devs asunder to pieces. Thus this earth works on Principal of “Skerenyao” liked a screw thread which appears to go inside but in reality the screw is coming out. Thus spreading order out of Chaos, because after all dark forces of evil however strong it may be but is always a shade smaller than white forces. Thus Afarsiyab sacrifice his own progress and himself becomes an active member of the devs and being party to their crimes committed seeming to appear as true friend of the Dev, but in reality he was helping Spena by giving him chance of being a task master for the devs, thus converting Satan and his evil to “Gaavyodad”. All this happens in full acknowledgement through Zarathustra and “Thworestar” Yazad as medium or through their “Marefat”. But Afrasiyab made two grave mistakes due to the fact that he was associated and hand in glove with the Devs, even in reality he was opposing them. That mistake was he killed by treachery Nar Asho Agreras, and Shyavax Nar Asho. Ref:- Parsee Avaz 30.08.1959



Kaikhushru Padshah of Kyan Khoreh executing Afrasiyab on his killing Nar Asho Shiyavux - Shah Namah

Reference(below):- Nikhiz Volume 1 Page 101

Note for Payu Thworestar Yazad:-
“On every day different Yazad functions on this earth working in different way and that is purpose of us saying Roj Nek nam Roj pak naam in all our prayers and they work for alchemizing the Dravao through Payu and Thworestar. A human who is tempted by Angramino sins and thus he receives judgement and is condemned for his Sins This way his druj gets converted to Gav and he moves towards Spenti. Thus Ruvan’s Spenti is developed by Yazat known as Thworeshstar, and Payu checks and prevents the Ruvan in degrading himself from Spenti earned. Thus all Yazats working every day in different way have common objective serving as “PayuThworeshtar” Yazad, and this is known as Humata- Hukhata- Havarshta of Yazata, having Keherp filled with Rai.”

Thus Afrasiyab sacrifices his own progress and becomes party to crimes of Dev, and thus gives opportunity to Spena to convert Druj to spenti by converting Satan to Gavyodad. Afrasiyab becomes so involved with the Devs by his support that he became himself became a Magician so proficient in black Art himself. Although he covered himself up never allowing his true intentions to be known to Dev. But day and Night Afrasiyab inner thoughts or Batein Mithra were inclined towards Roshni, and contemplating how to destroy Devs and their barbaric ways. Hence even offsprings of Afrasiyab were of very high Buniyad or seed having Yazadic characteristic traits of Son Grandeur than his father in all his skills or “Baap karta Beto savayo”. Afrasiyab being related to Iran Monarch Kekhushroo Padshah having Kayan Khoreh. Hence Afrasiyab by Dharma belonged to Asere Roshni but by Karma belonged to Asere Tariki or darkness. By making Devs so self-confident in their evil plan that they came out in open and got caught offgaurd thus Devs getting exposed before Poryotakesh Rathestar Naar of Iran, so were decimated and hunted down one by one.

The secret of imminent success in favour of Poryotakesh Nar was the surprise element and the right moment in nature for the attack against Devs which gave them a upper edge towards their destruction. Thus reasonable balance was maintained and even if they were unable to subjugate the Devs completely surely they were not allowed to proliferate any further.

Thus after victory of Minocheher against Devs, Iran made a hasty retreat twice and they seemed to be losing the grip in their battle against Devs. But fourth time victory was in favour of iran thanks to battle hardened warrior leader by the name of “Auzoebey”. Iran became once again victorious against Devs, and Afrasiyab had to back off.

The fifth time again the devs were victorious or so it seemed and Afrasiyab had a upper hand against Iran. Only to be subjugated sixth time against Kersasp Phelevan but not before death of their valient Rathestar “Nozer”.The Devs and their Turanians supporters were at the top of world feeling with their Sorcery and black Magic spreading everywhere. But Iran not lagging behind refused to accepting defeat. At that time the Poryotakesh Nar regrouped and this time Abeds came to the rescue of Iran and thus Rathestars Nar received a divine boost in their strength against every cunning tricks adopted by Devs. Abeds like “Seemurg” and “Hom” as is described in Shah namah epic came to the rescue of Poryotakesh Naar. At that time “Kaiykobad” Padshah of Kyan Khoreh ascended the throne of Iran , But again the Devs seemed to have an upper hand against Iran. This scale of balance seemed to tilt in favour of Iran when “Kaikaoos” of Kyan Khoreh became the Monarch. During the third Monarch “Kaikhushroo”having kyan Khoreh again the balnce titled in favour of Devs and thus was the time of Paigambar Saheb to descend. It was Kaikhushroo Padshah saheb who was allotted the benevolent powers necessary as tools “ Auzar” for Farshokereti.

Reference(below):- Pg 458 Nikhiz Vol 1

Note for Auzar:-
“When ever Devyasni increases to intolerable limits on earth, Kaikhushru Padshah Saheb is authorized by Paigambar Saheb to keep Devyasni under check with his special powers known as “Auzar“ = tools. These Auzar can be in any manner be it Monetary wealth in gold hiden in Talesmanic place to fight Devs or required Khastar that is hidden in Talesam is made available by Kaikhushroo Padshah saheb to fight Devyasni to be used in right time in nature. Special manpower divinely connected are needed for the protection of Talesam and Kaikhushroo Padshah Saheb is in charge during such difficult times. In all this battles with Iran and Turanians Afrasiyab was very much involved in his special task of bringing the devs into open only to be systematically killed by Rathestar Nar. Note:- In very near future during times of Shah Behram Varjawand Kaikhushroo Padshah will play his part, that is why his name is said in Tandarosti prayers.”
Reference:- Nikhiz Volume 1 Page 561 onwards

Paigambar Saheb who is also known as “Ahura na Zarathustra” descended on this Earth to spread message or “Paigam” of AhuraMazda and thereby making him happy. The “Tevishi”= wish of Ahura pertains to “Khsnothra AhuraheMazda”. And to set that Tevishi in motion “Kaam Anjam”, Paigambar Saheb had to descend on this earth so that he can keep a check on augmenting powers of Ahriman and the Devs along with humans known as Turanians aiding and abetting them. “Khoda Paak Iran” with Rathestar Poryotakesh Nar were performing this duty upto now but they too seemed to be not very effective in curtailing Devs and their ever growing mayhem they created on this earth. The confusion of the Devs had to be cleared and certain Balance or “Putman” had to be achieved and too much of excess and too much of deficieny had to be brought to balance. For that purpose no less than a soul or calibre of Zarathustra having Yazatic powers who can be also called as Neem Yazad had to show up, after the heart rendering appeal by Geush Urva or Earth’s soul to do something about it.

Zarathustra was co-worker or “Nayab” of “Bahman Ameshaspand” in Nisti which is not immortal like Hasti but is destined for destruction after its purpose is served for which Nisti was established. Thus Bahmand Ameshaspand is the Tevishi of Ahura in Hasti that attunes itself to “Khsnothra AhuraheMazda” vibration Mithra of Ahura. The main function of Bahman Ameshaspand is to live and let live which is Gospandi Mithra, so that Ahura is Happy “Khsnothra AhuraheMazda” and this happiness can spread everywhere in Nisti. Hence Zarathustra is called as Nayab of Bahman Ameshaspand. The spiritual progress of complete humanity can be achieved only through selfless service which is impersonated by “Gavyodad” the Godha of Kaikaoos Padshah having Kayan Khoreh. Ahriman is nothing else but an obstruction in developing Gav in a human being. Every human being does poses within himself Gaav powers which are untapped by us and lying latent within. But Ahriman with his weapon of “Kherdastard” places one veil after another towards Gaav powers dormant in human beings. When “Kherdastard” powers of Ahriman works than a human being commits Sin which he repents later. That is real meaning of Gavyodad Godha of Kai Kaoos Padshah having Kayan Khoreh.

A true nature of Selfless and Selfish person:-
Difference between Selfless Gaav or Gavyodad and Selfish “nature of Dev that can only lead to “Azangha”= Misery, is that we out of ignorance begin to attract Ushtan of other Ruvan instead of our own Ushtan hoping that we will gain fast by the addition of that other person’s Ushtan our path and approach towards Noor and progress fast to Frashokereti. This ignorance forces us to snatch things away from others for our own progress using short cut method.

Note:- This selfish nature of varying degree can be found in all humans in our daily chores we do every day. We all do see how we move in jam packed Traffic where even an inch of space is used and snatched from others for the benefit of the person in hope of reaching his destination faster. Our destination is Frashogard and not reaching our office for earning more income. Same case can be found in trains arriving at station and how we make a beeline for snatching a window seat.

The “Mashya” of evil mentality are under this dark spell of ignorance.The Evil powers of “Ture-Frangas” although side with Ahriman but in reality in the end Satan powers will get exhausted and dissolve. That is what is meant by “Skerenyao” effect meaning out of Chaos order will set in like a principle that governs moving of screw as explained above. Just like “Yim” and “Ghenamino” work in pair similarly Ture-Frangas( evil magician of demonolatry skills) and Satan which has been fed by Ture Frangas are two ends of same pole.

Reference:- Khordeh Avesta Ba Khshnoom By Dr Saheb Fararoze Chiniwala see Footnote on Page 107, & also pg. 386

Note for Mashya:-1) (Avesta) humans with ordinary knowledge on path of Frashogard 2) Insan/human however of goodness he may claim to have but yet if bereft of Asha force within him can also be called as Mashya 3) Humans who succumb to passions at the nick of time who are selfish and of materialistic kind can also be included in Mashya category.Hence there is a vast difference between Nar Ashwan and an ordinary Mashya like us.

Reference:- Nikhiz Volume 1 Page 434

Note for Yim:-
“There are three kind of Yim:- 1) The first Yim is that Yazatic powers which we try to attune the Fravashi of “Yim Shaeta” of Ahura the impersonal God which is like a sea of calm blackness which we cannot even imagine. That Yim does its own work of spreading Roshni in this Universe by working along with Ghenamino in pair and thus by reaching the ignorant soul to their inevitable consequence or “Anjam” using Law of Akem Akai.

2) The second Yim is that of Jamshed padshah himself as a Nar whose Ruvan pertains and belongs to this powers of “Yim Kshaeta” ever existent in Universe. This second Yim has been entrusted the constructive work to be done for the next Zarvaneh Daregho Khadat cycle of 81,000 years building a safe haven for those pairs of humans and animals bearing seeds of holiness that has to be rescued from last deluge and which has to be preserved for the next coming Zarvaneh Dareghkhadateh (Z.D.K). Thus this safe haven built by Jamshed is known as “Yimkard Var” or “Mainyavim Gaetha”which is also dwelling place of deceased ruvans which undergoes further training by holy masters in their quest for Frashokereti.

3) The third Yim belongs to Soshyosh Nar who descends at the time of floods or world Deluge that occurs at the end of every 81,000 years cycle of Zarvaneh Daregho khadateh and as is mentioned in other religious books as in Bible before deluge brings the best pair of humans and animals in pair “Noah’s Arch” to safety of high end mountain also known as “Yimkard Var” the Var belonging to Jamshed Padshah or “Varjamkard”.”

Now we continue after Skerenyao effect as explained above before small Note. The Khoreh of Paigambar saheb and Iranian Khoreh and their Ushtan prevents Satan in its path. Thus Ture Frangas co worker of Satan tries to plunder the good Ushtan of Iran and Zarathustra, this is very discreetly written as “Ramz” or coded in Zamyad Yasht.

Tur -e- Frangaz went all the way to Zareh Vourukash another divine protective sea surrounding this Earth and made three attempts to capture the Khoreh of Zarathustra but was unsuccessful, finally he decided to hide in vegetation. Avan Ardivisur Banu Yazad prevents and obstructs all the game plans of Ture Frangas.

All this Ramz are in Avesta prayers of Avan yasht. Avan yazad can grant boon to those who are true to himself and those who does Amal of Avan Yazad for 40 days. The Ramz of Avan Yasht says it all that it can grant wishes but the wish gets fulfilled only if the wish is reasonable lawful and not evil wishes asking for something that can be granted at all. Afrasiyab instead of asking for a boon from Hormuzd Yazad asks for boon from Avan Yazad hence many would consider Afrasiyab as idol worshipper but such is not the case. Afrasiyab demanded Khoreh of Paigambar saheb for his own personal use which Avan yazad could never agree to it for that would lengthen the Frashogard process longer. Hence Afrasiyab’s demands were unlawful and of selfish nature hence he was not granted the boon by Avan Ardavisur Banu.

Afrasiayab asking for boon from Avan Ardavisur Yazad only in vain:-

Reference:- Nikhiz Vol 1 Page 563

Hushang, Jamshed, Kersasp, Kaus Padshah they all performed big Amal of Avan Ardivisur Banoo Yazad and asked for boon from her wishing for 100 horses, 1000 horses, 10,000 small Gospand. That is allegorical machinery of divine Keherp having that much horse power of needed Gav which Avan Yazad obliged them with it for their face off and fight against Devs machinery. Even Hormuzd has been depicted as asking for the boon from Yazad of Abundance and fertility Avan Ardavisur Banu. Dadar AhuraMazda asked for the success of Zarathustra as governed by HIS will pertaining to Hom. Further describing Hom as like Hom Sali used as Barsam, Hormuzd wished success for Hom to be able to entwine around Gav like a Barsam and Hom sali. As per Daena also known as Conscience of Dadar Ahura Mazda where in lies Mithra of Spenti and Hom, that whole machinery Zarathustra be able to shoulder it with success, that was the Murad of Ahura Mazda and that boon was asked by Ahura Mazda from Avan Yazad which was granted.

Although Avan Yazad being Yazat of abundance and fertility will grant the boon only if the demands are lawful. Afrasiyab did Amal of Avan Ardavisur Banu for 40 days but his wish was not granted simply because of his unjust and unreasonable demands which were being driven by Tur e Frangas powers which works opposing Spenti forces and aspiring to rule the Nisti world with one Murad of destruction of it, which Avan Yazad does not grant his unreasonable demands. Afrasiyab’s wish was to control and plunder Khoreh of Paigambar saheb and khoreh of Iran and its Rathestar and thus make Ture Frangas victorious which was an impossible dream, dreamt by Afrasiyab.

Spenamino and Gehnamino continuous battle:-

There is an ongoing continuous battle in “Macro-Cosmic world” between Spenamino and Gehnamino which will last till Frashogard is reached when all evil will be transmuted to Gaav. “As above so Below”. Similarly we too in our tiny Microcosmic world in our body are at war within. Sometimes we listen to good intuition and some times we brush it off and lean towards evil thoughts and thus commit sin. But to listen to our voice of conscience we have to make ourselves available to have a ear to listen to our prick of conscience. And that is where our Deen gives us hope and Tarikats step in. The purpose of observing Tarikats of Ashoi is to sharpen our ability to hear prick of conscience and act accordingly. That is why Sudreh Kusti has been given to us as Bakhtar or shield. The Kusti is worn on our waist near navel which is 12th Chakra of Adar Froba Atash which is exhalted. But above that is 11th Chakra of intestines which is seat of our likes and dislikes, which is seat of all illness. Immediately below our 12th Chakra of Navel is the 13th Chakra of our genitals which is seat of Satan temptations. So a balance has to be achieved and constant battle going on in our body we have to fight our own battle even with failure we have to get up and walk towards our march to Farshokereti where our salvation lies.

“Nar Asho Frajand Jayad, Key Aeran darad, naam Barad, Dushman Janad, va dud afrojad, va Darud. Atha Jamyat yath afrinami”

Translation:-
May Nar Asho offsprings be born that can protect Iran for ever, and vanquish the enemies of Iran and may its lineage increase many times that will herald peace. May my wishes fructify into reality. Amin

Ref:- Pazand Series No 1 by Ervad Phiroze S. Masani Page 24-25 from “Afrin ba name Bujorgan” in our Afringan Prayers.

Firdosh

Afringan, Baaj, Farokhshi and Satoom prayers

A man however sinful will attract his elements towards him after death which is nourishment of Noor for his soul, and he will get anushehi Ruvan ni in however small doses it may be. That is the real nourishment. Thus by each birth he increases his Rai. ……….. Ref:- Ardaviraf-namah Page 209.

The prayer of Afringan has its purpose. The Murad of Afringan:- Afringan prayers helps the Ruvan in such a manner that Ruvan with its gathered Rai through several births cycles is capable of understanding nature as much as his Rai is developed. Afringan prayers aides and helps the ruvan in that direction and sharpens his Kherad. Thus by conducting Afringan prayers Dadar Ahura Mazda and yazats showers upon us the much needed blessings so very essential to understand our role to be played in nature and our march to Frashokereti as a step in direction to perfection……….. Ref:- Parsee Avaz dated 26.12.1971 Page 4

Ref:- Parsee Avaz 11.04.1971 Page 4:-

Murad of Baaj and its purpose:-

Baaj, Ejashney, Vendidad are Pavmahal Kriya. But Baaj is Hushmordi and Paavmahal Kriya as well or it is the in-between link that joins both. By Baaj prayers the Vasna or undesired negative attraction the Ruvan has developed towards this Earthly attraction is broken or dissolved.

Farokhshi Kriya its purpose and Murad:-

When the Ruvan seperates from his Physical body at the time of death manifests itself slowly on upper part of “Kangdez” near Chinvat and resurrects itself forming similar Physical form as he had during his life time on earth but his form is of very subtle nature having divine wisdom and being enlightened true to nature and his own self. This resurrection of soul at Kangdez is known as “Vizvao Tanu” in Avesta, and in Pazend it is known as “Iristekhiz” or “Ristakhiz”stage of the Ruvan. It is due to this stage of Iristikhiz that Ruvan arrives at Chinvat and meets it Kerdar which elemental form erected out of his deeds on Earth, and by seeing his Kerdar he now realizes his past mistakes and thus develops “Kherad”. Hushmordi prayers of Farokhsi aids in building of Kherad at the time of Ristakhiz.

The Murad of Satoom Kriya and its purpose:-

The “Ajab” or the burden the Ruvan has to bear after his corporal death has to be lifted. Satoom Kriya helps him in relieving Ajab on soul.

Satoom No Kardo: Pages 725 to 727 Parsee Vegetarian and Temperance Society - PVTS Khordeh Avesta

This satoom prayers is taken from Yajashne Ha 26 and certain part taken from Fravardin yasht itself and is from ancient times this prayers of Sattom is a kriya by itself known as Gujrela Ruvan matey Satoom or Astam.
It is not to be prayed like Ruvan ni patet from start to finish. But like Afringan, Baaj and farokhshi Kriyas, Satoom too is an Aipi ni Kriya meaning it is better if you perform at home( satoom) where the deceased resided or in surrounding of his/her Aipi at home. In past when everybody were having faith on important Tarikat of segregation during menses their homes were pinnacle castles of Ashoi and hence such Aipi Kriyas were done in home only but now in absence of observation of such important tarikat such Aipi Kriyas are done in Agiary. With every Kriya performed its Keherp and its Farsehta is manifested if done properly soul is benefitted and its beneficial effects befalls on the Kerdar or elemental formed by deeds of soul when he was alive on earth.
The items necessary for conducting this Kriya is as follow:-Satoom prayers to be done away from Juddins sight and earshot in a pure place selected at home by spreading Setranji and placing Atash Afarganyu over it and side by it a metal elevated tripod stand known as “Anni” and a Khumcha over Anni is placed where home cooked food like Rotli Milk and water kalasyo and simple food and a bit of Fruit Mava is put in a clean washed Khumcha. Caution:- No Non – Veg food should be put in the Khumcha. In olden days at the foot of “Anni” a plate with a small morsel of food is kept reserved for the house pet or the dog known as Kutra no Buk. Wear padan. After satoom kriya is over do Loban and then give morsel from plate to the dog for eating it. The cooked food in satoom should be consumed by family members and holy water in kalasyo poured in plants . If no plants then that holy water can be spilled in Umbar of house. This satoom kriya can be prayed in any Geh and on Rojgar of the deceased at home or on Fravardin Roj. Because it is Kriya for dead. Note:- 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. Jasme Avengeh Mazda can be prayed from start Jamse avengeh Mozda, Jasme avengeh Mozda, Jasme avengeh Mozda, ameh utashtey Hurodeh……till ………vanantyaoscha Upartato. (The inbetween line of Ramno Khastraeh…………….till……… yat te asti spento-Maenyoem should not be prayed and omitted.) The last line ……..Thvashe Khadatey, Jarvaney akarney, Zarvaney Darego Khadateh Ashem Vohu 1 has to be prayed in the end.

Patet Ravan Ni: Pages 632 to 642 PVTS Khordeh Avesta

What is necessary for us to know is when a Ruvan ni Patet can be done and when it should be avoided, and the benefits of such prayers.

1) Before last moment of a person dying the Mithra of Patet has to be recited and continuos Ashem Vohu has to be recited in ears of the person.
2) From the moment the person expires till Charam Bamdad when the Ruvan reaches Aval- Manzal in those 3 days one should never do Patet for the Ruvan
3) After Charum on daily basis every day the Farman dictates that Ruvan Ni Patet has to be done for as many years as you can.
4) Every year during Bar vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all.

Now we go further in details of Ruvan Ni patet:-
1) As per our Mazdayasni Zarathosti Deen just before a Ruvan is about to die during his last breaths are in progress known as “Dam- hafa”, then a Divo batti of Ghee Koprel has to be done immediately and Atash in a small receptacle afarganyu has to be done, and family Panthaki has to be immediately notified for the services of a Mobed known to the family does a sarosh ni kusti, or normal Kusti followed by sarosh Baaj the powerful prayers of Ashem Vohu has to be recited continuously in ears of the person about to die during process of his breathing till the last moment. This can be done immediately by family members themselves before the Mobed arrives. This is very essential as the dying person gets much needed relief and is comforted. At that time the dying person sees before him the cinematographic visuals of his immediate present incarnation and one previous past life incarnation that is last two life incarnations where he has committed all sins of Commission or Omission. This praying of Ashem Vohus till his last breath is purpose or Murad achieved by this process, which should be the solemn duty of every bastekustian towards the ruvan. That this Ruvan receives salvation and release from his past sins is the Mithra to be done by reciting Ashem Vohu’s till the last breath of the Ruvan.

In olden times the Mithra that were done during the process of dying person that Mithra is conspicuous by its absence presently. Knowing well that the present days Generation will be unable to do the required
Mithra at the time of last breadth of a dying person, our Last rainidar Adarbad Marespand complied the present day Ruvan ni Patet with the original Mithras entwined in present Patet prayers we have with us which
is in Pazend Prayers. Hence the extensive list of sins present in Patet prayers that the Ruvan may have done in all of his past reincarnations and the dua for his release in patet prayers. This tradition of doing
Mithra at the time of death which is followed now by reciting Patet is now what we know as tradition of “Akhyanu Bharvu”. In this custom before any sad incident of a family member passing away when his/her
end is near then a family Mobed is intimated before hand and whole wheat is paced and Patet is recited by the mobed in the house. Even this Custom of “Akhyanu Bharvu” with Ashem Vohu prayers is long
forgotten.

2) But the moment a person dies, the ruvan goes through visuals of only his present immediate life that he has passed from it all at once. This visuals of his deeds in his immediate last life incarnation he keeps on seeing it again and again till third day Ushehen Geh. That is from the moment a person dies till last 80 minutes left of Ushehen Geh on the third day or Roj the Ruvan is in Neem-Hosh or semi-conscious state. ( For example Ruvan expires on Behram Roj at 0630 pm in evening so his third day will be 1)Behram Roj, 2)Ram Roj and finally 3) Govad Roj Ushehen Geh). That is the time period when (last 80 minutes of Ushen Geh) his Patli Ratnu Uthamnu is conducted on the 3rd Day Ushehen Geh( on Govad Roj as per example). On “Charum ni Hoshbam” which is the dawn of the fourth day or “Havan ni Hoshbam” that is 36 minutes before Sunrise of Daepdin Roj the ruvan will set on his journey to thresholds of Chinvat Pool and it is at the time that is 36 minutes before sunrise on Daepdin Roj (as per the example), Daham Yazad nu Afargan is conducted. The Ruvan which has been all throughout his physical world existence has been in deep slumber known as “Bund Darosh” or shackles of imprisonment in physical body is now slightly awake but in very drowsy state, in semi wakeful state and is known as “Neem- Hosh”. In this Neem-Hosh state Ruvan through Blue coloured subtle thread like connection gets attracted towards his past deeds circling round his dead physical body. One should note that the Ruvan in its fully alert and wakeful state is capable of seeing all his past incarnations but because it is in semi wakeful state or Neem-Hosh sees only last two incarnations visual scenes one after another like a slide show.

Reference:- Sharuatna Char Divaso ane tyar Pachi karvama avti Kryao – By Ustad Saheb Behramshah Shroff and Dr saheb Faramroze Chiniwala Page No 6.

Note:- Whatever may be the time of death recorded for the Ruvan the Keherp of the ruvan destined to die on that day begins to ooze out from Thumb of his foot from Bamdad or Hoshbam at Sunrise time. If he is a male then Keherp begins to Ooze out of his right Toe thumb and if Female Keherp starts oozing out very slowly at Sunrise time from her left Toe thumb of the foot. So for all practical purpose the Rojgar day as in our example is sunrise of Behram Roj even though time of his death is at 0630 pm in the evening on Behram Roj. So full Behram Roj is counted as his first day, 2nd day is Ram Roj and 3rd Day is Govad Roj and his Ratnu Uthamnu is conducted on Govad Roj Ushehen Geh and Daham nu Afringan conducted on Daepdin Roj Havan Geh in Havan ni Hoshbam that is 36 minutes before Sunrise.

At that delicate time that is moment of actual death when he breathes his last till last 80 minutes of Ushen Geh on his third day after death is the critical time period when Ruvan is in confused state of “Neem- Hosh” or very much in drowsy state, and not in wakeful alert state. Thus Patet prayers should not be done at all during that period as it will be wasted and of no use to the Ruvan due to its semi-conscious state of Neem-Hosh. Today Patet has been mandatorily prayed during this stage even though technically speaking it should not be done at all in this time frame. However it does not make any difference whether you pray Patet or not at that above mentioned time frame, for the Ruvan is not benefitted nor affected if patet prayers at that time. Best is to avoid Patet prayers at that time.

3) But the moment Amal of Pad- Ruz has started that is period starting from Havan ni Meher on dawn of the Fourth day or Charum that is 36 minutes before Sun rises when daham Yazad nu Afringan is conducted the Ruvan has become very alert and in full Hosh. That is time of Hoshbam when Ruvan sees all his previous incarnations and those scenes revolve in circle around him. When Ruvan is in full Hosh also known as “Hoshedar”, it is from time onwards after Charum that Ruvan Ni Patet can be prayed as many years as is possible. Because the Mithra of Patet becomes very useful for the Ruvan in his onwards journey and performs penitence and Ruvan ni Patet helps him a lot.

4) Except every year during Bar- vakt Fasli Farvardegan first 10 days Ruvan ni Patet should not be done at all. Because it is at that time of the year that Ruvan stops his own personal penitence only to help Mother Nature “Pro-Bono Publico” for the welfare of entire humanity and as a team aiding and in their work of dissolving “Kshafan” or dark elementals accumulated in the whole year and surrounding the earth. These Ruvan assist and help the selfless holy Fravashis known as “Ashaunam Fravashyo” and “Ashaunam Fravashyo ni Tufel ma” ( Tufel= under their guidance or in their “Panah-Poshi”) who are very hopeful for Kriyas from us and thus descend on this earth. But they descend not anywhere on this earth but in “Aivi-Thrishwa” which is encircled in holy Karsh away from the polluted world and mankind. These Ruvan themselves though may not have attained complete salvation and are destined for re birth but they help Ashaunam Fravashis during Bar Vakat Farvardegan 10 days= “Dus Pairi Khshafan” and by kriyas done by its relatives hope for their release from shackles of re births. But those Ruvan who with help of their own Tarikats performed during their earthly physical stay on this earth find it very easy to proceed towards “Dadare Gehan” in South Direction and get maximum benefit of performed Kriyas by their relatives. It is in those 10 days of Bar vakat na Fravardegan when the Ruvan themselves are busy in helping Ashaunam Fravashis in their work forget all about their own salvation is not in keeping with the Mithra of Patet for his own salvation. Hence during that time of Bar Vakat Farvardegan Ruvan Ni Patet should not be prayed.

Except for the above two instances namely 1) during first three days after physical expiry or last Breath and 2) During 10 days of Bar Vakat nu Farvardegan till last day of Fasli Vahishtoisht Gatha when Ruvan Ni Patet should not be prayed. Although It can be prayed daily and at all times especially in the end of Anusheh Ruvan nu Afringan when Ruvan ni Patet is done. This was done in old times by our ancestors but like many things forgotten this too is a forgotten practice. In such a case the relatives may themselves perform Ruvan Ni patet after Afringan Prayers are over. This Ruvan ni Patet can be done at all days especially in Aivisuthrem Geh after our farajat prayers like Atash Niyaesh followed by Sarosh Yasht Vadi of Ruvan followed by Ruvan Ni Patet in the end.

As explained in Satoom prayers above over here too in Patet Ruvan Ni - 1) Ahmai Rascha,2)Part of Jasme Avengah Mazda, and 3) Kerfeh Mozda should not be prayed and has to be skipped. The Ramno Khastrahe till spento Mainyoem line has to be omitted in Jasme Avengeh Mazda as shown above.

Patet Pashemani: PVTS Khordeh Avesta Page 604 to 605 and Pages 607 to 615

This Patet Pashemani prayers should be prayed in the end after all our Avesta Farajyat prayer as it is in Pazend. But if one wants to continue any other Avesta Prayers after Patet Pashemani prayers then Patet should be prayed in Baaj/ Bista or in hush tone. Except for one or two para which are in Avesta full Patet is in Pazend. In Olden times Patet was prayed along with Mithra so it is better for us to see translations from Cawasji Eduljee Kangaji’s Khordeh Avesta and try to pray with translation. For in Patet prayers itself in 5th Kardo it is a sin to pray prayers without its meaning – Avesta pach manashni na Goftan. Even a rough idea and meaning of important words suffice us whilst praying our Farajyat.

Dasturan Dastur Adarbad Marespand Saheb has tried to imbibe in his Pazend Patet prayers word that are in use in our Avesta prayers. For example Farestuye in Avsta its Pazend alternative owrd is Fraj Satayem
Avesta word Humatoibyashcha pazend word for it is Harvespa Humata and so on ………….

Pazend prayers is carbon copy derivative from Avesta, not Avesta by itself but very much connected with Avesta, also known as Farsi- Pehlvi. How dasturan Dastur Aderbad Marespand Saheb has compiled Pazend prayers from Avesta its glaring example is sited as below:-
Marespand Saheb has compiled 30 Roj ni Setayesh in Pazend. Not many of Yasht Niyaesh are with us in Avesta as they are lost but the original Mithra of all 30 Yazads and Ameshaspends can be found in these 30 Roj ni Setayesh in Pazend and is compiled by Aderbad Marespand Saheb. What is taught in Khshnoom is that in nature Stoat Yasna rules are ever present. We have Dadar Ahura Mazda, Ameshaspand, Yazats, and as per divine Ahunavar plan their “Thoughts, Words and Deeds” are classified as Humata- Hukhata- Havarashta in Nature which becomes very useful to run the machinery of nature and the Universe itself is directed towards one common goal of Farshogard which is its main objective. Our Paigambar saheb has compiled 21 Nasks in Avesta language which can be spoken by a Human being in form of Prayers out of nature’s thoughts words and deeds which are known as Humata- Hukhata- Havarashta. It can be further simplified that there are numerable Languages spoken in the world and if a song or spoken words of any language is recorded on record and if played back again it works on one universal language based on science of vibrations and known as Stoat Yasna which creates one type of feeling or inspiration no matter whatever language it is spoken of or sung. Stoat Yasna which can be called as Yazatic language which our Paigambar Saheb has through his divine eyes and Asneh Kherad recognized it as prevalent everywhere in nature. He with his divine eyes and ears compiled Avesta prayers and 21 Nasks from the Stoat Yasna in nature. Ahunavar can be called as Blue print plan of Cosmogenesis also known as divine Will of Dadar Ahura Mazda on which our Universe is made and is composed of 21 words of yatha Ahu vairyo. Each word can be allotted to one of the 21 Nasks and is as per Stoat Yasna.

After Paigambar saheb has accomplished his mission in the world he has organized and appointed Rainidars who will come in future and who will recompile the Prayers keeping in mind the Karmic nature of the human kind incarnating at that time. Rainidar meaning Soshyant e Zaman dar Zaman and Adarbaad Marespand Saheb was our last Soshyant so authorized by Paigamber Saheb who has through Stoat Yasna recompiled our present prayers of Zend Avesta and Pazend prayers. Thus Pazend is copy of our old Zend Avesta all based on Stoat Yasna existing in nature. Never mind if we do not have whole Avesta as we had in the past but Pazend prayers we have in form of 30 Roj ni Setayesh amply describes in a Nutshell the substance in lost orginal Yashts and the working of all Yazads, Ameshaspands and Dadar Ahura Mazda himself.

All original Mithra existing in Avesta was taken into consideration and thus in Pazend language Aderbaad Marespand saheb poetically composed Afrins and patet prayers. Due to which gist of all our kriyas are based in these Pazend prayers.
In Kadmi prayers books one can find more Pazend prayers than we can find in Shahenshahi prayer books. And whatever Pazend prayers Shahhenshahis make use of in their prayers are all authorized by our Paigambar saheb and handed over to us through Shosyant Aderbad Marespand saheb.

The patet prayers says it all in Kardo 12:- Pa aan deen dastur aesta hom, een Ahuramazda Zarthosta Chashta, zarthosta Oey Vistaspa. Pe Pevand Adarbad Marespandan mud …………
Translation:- The deen as shown by dadar Ahuramazda which Zarathustra has tasted and handed over to king Vistasp its Pevand or connection goes all the way to our last Rainidar Adarbaad Marespand who is authorized by Dadar Ahura Mazda himself through Paigambar Saheb.

Since Asho Paigambar saheb’s times the prayers which were mostly in Manthra Spenta Original Avesta prayers were accompanied with necessary Mithra in Avesta or Pehelvi language and now we have Pazend prayers in between our Avesta prayers. Hence Pazend prayers are to be said in Baaj. Applying Mithra whilst praying Avesta prayers is long forgotten by us and we just pray from beginning to end very rapidly. Today’s Scholars only consider Avesta prayers as valid and discard Pehelvi- Pazend prayers as added later. This is wrong approach adopted by scholars now and hence are un able to gain insight of mysticism and true spirit existing in our religion. In nature and in any language any word that is coined and used behind it motive and thought connotation always exists which todays scholars seems to overlook.

UNIVERSALITY OF ZOROASTRIANISM DOES NOT IMPLY PROSELYTISM - By Late Ervad Phiroze Masani

In this age of rank materialism it is but natural that most of the people can have no idea of the subtle laws of nature working in all human activities. The cumulative Law of Asha implies all the beneficent forces in nature carrying out the Divine Moral Order of the Universe as inculcated in the Zoroastrian Law. When the community begins to decline in its number on account of the inexplicable disturbance caused by the people themselves to this Moral Order by not living a life parallel to and in strict accordance with the Law of Asha, a strange remedy for the increase of the population is suggested by a few of the community viz. that of proselytism. This suggestion has caused much provocation of late in the community when attempts have been made by some philologists to prove the advocacy of proselytism from the extant Zoroastrian scriptures by their usual practice of twisting and perverting the texts so as to render them suitable to their views.

This subject of proselytism and marriage with the aliens is one which can be viewed from many standpoints-Sociology, Biology, Emb¬ryology, Anthropology, Philosophy and Religion. Whether alien marriage is disastrous to the social stability of a community, whether pure species can be continued, whether there is extinction of the generating power by the blending of seeds of different genera and species of mankind, whether there can be harmony of thought compatibility of temperaments resulting from such marriage, – these and many more are the subjects which lie outside the scope of the present undertaking. Here we have to see whether alien marriage and proselytism are advisable, not from the scientific, economic, social or moral point of view, but only from the point of view of religious scriptures and that too from the extant remnants of original Zoroastrian scriptures only. There are also other interesting questions relating to the subject, such as the object of nature in the institution of the different religions of the world according to the various differentiated stages of progress reached in the course of evolution by different groups of souls according to their varying constitutions.

Our task is to make out whether modern proselytism is a Farman or Mandate given by Zoroaster himself or met with in any of the extant Avesta Scriptures, or whether it is only a figment of the imagination of a meagre portion of the present-day community.

Some want to convey without any scriptural evidence that the only remedy for an increase of birth-rate in the community and the panacea for the perpetuation of the Parsee community is proselytism. If proselytism served as remedy against the extinction of a race, why should nature have made so many varieties of the races of men instead of one homogeneous group of all mankind on earth? If only one religion was suitable for the progress of all these various classes of men, why should nature have sent so many prophets with so many different messages of religion? If the extinction of a race was preventable simply by an addition of people or 'grafting' from different races, why should there be rise and fall of nations or races on the earth?

A religion always has its life, so long as it is put into practice in every day life by each individual member thereof. Zoroastrianism seems to die out and is dying out at the present day, not because there are only one hundred thousand souls belonging thereto, but because most of these have imbibed very nasty materialistic views from outside by which their life is guided, and are abandoning day by day all the precepts of Ashoi or Perfect Rectitude worthy of observance in every day life, and are crying for a religion of physical convenience and material ease with no sanctity or spiritual purity or responsibility.

The vitality of Zoroastrianism can never be expected in the nature of things to be upheld by an addition of some Hindus or Mohammedans or Christians into the community and by making an external stamp on their designation as "Zoroastrians". The vitality of Zoroastrianism can only be upheld by making faith a living force and sincerity the basic virtue in every present member of Zoroastrian fold who should be quite willing and ready to observe all the tenets of Purity as taught in that great religion. It is thus by adding to the quality and not to the bulk of the community, that stability can be maintained and increase can be made in the number of the community in the near future. First teach your own religion to the members of your own community, 99% of whom are quite ignorant of the tenets of their sacred religion. In the Yacna Haftanghaiti Ha 35 we find a very fine passage regarding the teaching of religion. There it is stated that –

"Then a man or a woman knowing the Truth may practise it as such, and may teach it to those who are capable of practising the same as it ought to be practised."

From this it is seen that it is the duty of every Zoroastrian first to know the Laws of Ashoi taught by the prophet, then to practise the same himself or herself, and then as a practical observer he or she will have a natural right of preaching the same to other co¬religionists who are capable of practising the same. Thus we learn that without the qualification of strict profession of a religion by its own members, mere number of adherents can never help to sustain the life of that religion. Nature requires truth or intrinsic value of everything, and not mere show of things. Alien people who are nominally styled Zoroastrians by the 20th century innovators of proselytism would not give life to Zoroastrianism but on the contrary take away the life therefrom.

The adoption of Zoroastrianism by King Vishtaspa and other Paoiryo-tkaesha souls of the time was never conversion or change as it is understood at present from the profession of one established religion to that of another, but it was simply an adoption of system where there was formerly no organization in their belief.

In fact there was no prophet nor any form of established religion such as Hinduism, Buddhism etc. before the advent of Zoroaster, and hence it is very improper to say that Zoroaster converted the people of primitive faith to his own faith. The Paoiryo-tkaesha people were Yazdan-Parast or God-worshippers no doubt, and Zoroaster who expounded the entire Law of Nature to them only pointed out the straight path which was the short cut to the goal of highest spiritual progress.

As has been pointed out there was no established form of religion either in Iran or the neighbouring country of Turan before the advent of Zoroaster, and the Paoirya-tkaesha or further advanced souls of Iran, Turan and many other countries are laudably remembered in Avesta scriptures. Just as the Iranian Paoiryo-tkaesha people were put on the track of Zoroastrianism, in the same way the Turanian good people (not all the Turanians of course) followed the path of Zoroaster, but this adoption of Zoroastrianism by the Turanians cannot therefore be termed Conversion. Iran and Turan implied only a distinction of locality or country and not one of religion. The fact that all the holy ones of Iran, Turan, Sairima, Sainina and other places are equally remembered in the Fravardin Yasht, does not show that all those who lived beyond the limits of Iran professed a faith different from that prevalent in Iran then. This memory of those holy ones in the Fravardin Yasht, never for a moment implies the advocacy of the present day proselytism by Zoroaster, but simply points out to us that Mazda-worshippers were not confined to Iran only but also inhabited neighbouring and distant regions alike.

In the first place we admit emphatically that Zoroastrianism is a universal religion, but it must be clearly pointed out wherein the universality of Zoroastrianism consists. This can be explained in two ways. The religion taught by Zarathushtra or the 'Daena-Zarathushtri' is the law of the entire universe, not a fraction thereof as taught by Zarathushtra. The twenty-one Nasks covered all the laws governing all the planes of the universe viz. the Spiritual, the Subtle and the Physical. Zoroastrian Law is universal in as much as it is the law which teaches all the laws of life for the emancipation of the soul out of the physical vesture which imprisons it and dwarfs its powers and it is the law which is the Greatest, the Best, the most Excellent of all the laws that ever taught about the evolution of the soul.

In Yacna Ha 12 or the confession of Faith formula, the Law of Zarathushtra is depicted in the following terms. –

"I attune myself with the Good Mazdayacnian Law, – which is efficient in putting down the dual incessant fight between good and evil principles in man – which helps one to put down the weapon of body by effecting liberation of the soul – which leads to the union of the soul with its self counterpart, divorced so far down here for a purpose; – which teaches the Divine Moral Order governing the entire Universe, – which is the best, the greatest and the most excellent, of all the laws leading to the evolution-stage of the soul, and even to the most advanced goal of the soul – which pertains to Zarathushtra of Ahura".

Thus the universality or rather the universal greatness, because of the universal application, of the Law of Zarathushtra is to be noticed in more than one Avesta passage.

In the Vendidad Fargard V, the Universal Character of Zoroastrianism is depicted very beautifully with the same implication of the greatness of the Law of Zarathushtra. There it is said that the Law Mazdayacnian as taught by Zarathushtra is greater in size, beauty and excellence than any other law, just as the Sea Vourukasha is greater than all other seas or just as a big tree covers all the smaller ones, or just as the sky covers the entire earth round. This idea of the universality of the Zarathushtrian religion from the point of view of its greatness and dignity is to be found also in the Gathas.

The line in the Gathas 44;10 is in the Avesta put thus "Tam Daenam Ya Hatam Vahista" – i.e. 'that Law which is the best of all-laws-leading-towards-the-evolution-of-the-Soul; – thus it is a direct reference to Zoroastrianism as the Universal religion because it is all-exhausting or including each and every law of the universe. It is universal because of its greatness as the Supreme Law including in it all the other laws of nature.

Having understood the universal characteristic of Zoroastrianism from the point of view of its greatness we shall now try to understand why Zoroastrianism is a universal religion from the point of view of its universal efficacy resulting from the observance of all its tenets by its adherents. Every law of nature when observed by the people has its practical effect visible or invisible on the different planes of the universe including the physical. The law of vibration is at the bottom of this effect. Now the laws inculcated in the twenty-one Nasks by Zoroaster are the original Laws of Nature in obedience to which the multifarious activities in nature are carried on; and a Zoroastrian attunes himself with Nature or remains parallel with the functions of Nature, when he observes all the laws of his religion. The effect of this parallelism is accumulated invisibly in Nature, and this effect extends all over the globe as it rotates on its axis and revolves in space as well as over different planes of Nature from time to time besides this material one, thus reaching and affecting each and every member of all the kingdoms-animal, (including human,) vegetable and mineral, on this earth. Thus it is the nature of observance of the tenets of Zoroastrian religion and not the mere quantity or number of nominal adherents, that marks it out as universal in its effect, upon the creation universally, as explained above. The universal characteristic of Zoroastrianism can never be taken to imply proselytism or conversion of all mankind on the earth all at once-from the Red Indian to the greatest scientist – into Zoroastrian faith.

In Gatha fig:6 if the whole context is properly borne in mind the prophet explains what the Law of Asha in a nutshell implies, viz, the recognition of what is Right in Nature through the higher wisdom of the Good Mind, and then the sentence "Yatha-i Sravayaema tam deaenam Ya Khshmavato ahura" which literally implies "thus we can remained ourselves of viz., that law of thine, O Ahura."

In Gatha 53; 1, when the whole piece is translated literally, it is seen that no meaning of proselytism can be deduced from this paragraph – It can be seen that the eternal beatitude is bestowed upon the prophet himself, and not to any underlying or has even remote idea of proselytism.

Zoroastrianism is a universal religion in as much as if it is the complete Law of Nature taught by Zoroaster and possesses universal Superiority or transcendency and efficiency of universal application if properly followed by its adherents.

(DINI AVAZ – NOV.-DEC. 1997 – Vol. 22; No. 6)

What happens when a Zoroastrian body is cremated- By Late Adi Doctor

Question : It has become a fashion, these days, to opt for cremation even when there is a Dokhma say in a city like Mumbai. In some cases the survivors even ask the priests to recite the Geh Sarna, etc. before the body is taken for cremation. At least two questions arise :

a) What exactly happens when a Zoroastrian body is cremated ?

b) Can or should one perform the ceremonies of a Zoroastrian who is cremated and do they help the soul ?

Dr. Homi A. Press, Bombay.

Answer : (a). In the sixties (1961) all the Dasturs (High Priests) of India had resolved that where there was a Dakhma, no priest should preform the first four day ceremonies in case the body was buried or cremated. But the rule was honoured more in the breach than in its observance. Luckily in India, it is the survivors who decide how the body is to be disposed, though occasionally, today it is the cranky survivor who decides that the deceased should not get the benefit of Dokhmenashini.

What those who opt for cremation conveniently forget is that you try to burn a body and create yet another phantasmagoric form in the atmosphere. How does this all happen ?

First of all when a corpse is burnt, either through a conventional or an electric crematorium the smoke that emanates passes through the dense atmosphere layers on the earth and goes on to the higher subtle atmospheric layer. Normally this latter layer, which is pure (in Pahlavi it is called Vayu-Veh, literally, the good air) is polluted by the putridities carried from the burning body from the lower atmosphere.

Thus the very point to be noted is that the upper strata of atmosphere, that is normally healthy and full of oxygen, is vitiated by the carbonic acid fumes spreading from a burning body in the lower atmosphere. The Vahu Veh becomes Vayu-saritar - an extremely unfriendly act for ecology and environment.

Secondly, and this is an ultra physical point : the Sun's rays, which are always parallel, have infinite creative powers, many of which like the X - rays, Ultra-violet and infra red rays, gamma rays, cosmic rays are used for benevolent purposes by medical and other sciences. These rays destroy all infection and microbes, whereas in cremation, the heat generated creates infection and contagion.

The Sun's rays - Khurshed Nagirashni destroys not only the infection emanating from the corpse inside a Dakhma, but also the druj, highly subtle putridity, which is the concomitant of infection. Nay, not only that, it changes the subtle form of druj, converts it to electric particles and sends it upwards to where it belongs.

On the other hand, any other method of burning (besides the Sun), throws up convergent rays, which meet at a point, that is they ae not parallel rays. At this point of convergence, an unseen invisible new form emerges. Thus in cremation the physical body, which is burnt to cinders, takes a new invisible subtle form that remains in the upper strata of the atmosphere, because in nature, nothing is destroyed. It only gets transformed into another form.

In Khurshed Nagirashni, which is a concomitant of Dokhmenashini, because the Sun's rays are parallel, they don't meet or converge at a point. Hence no such lingering invisible form anywhere in space is created.

What is noteworthy is that even when a body is cremated, after the subtle form hangs in the earth's atmosphere for many years as shown above, the basic elements therein are taken to their destination by the Sun's rays only. Thus we have a situation where our cremation enthusiasts, if they want to go to Delhi, instead of flying non stop, they travel from Mumbai to Jaipur by bullock cart and then take a flight to Delhi!

Coming to the teaching and admonitions of the Zoroastrian religion, for three days and three nights, the soul sits near the head of the corpse kept on the stone platform after Sachkar. When the Geh Sarna ceremony is performed, the deceased's last thoughts and desires which have crystallised into a "shell" are shattered to bits. If this "shell" is not smashed, it grows denser and then it becomes well-nigh impossible to destroy it. This happens if the Sachkar and the Geh Sarna ceremonies are not performed. The shell is then taken control of by the hovering spirits, and other dark forces.

One shudders to visualise what would happen to a Zoroastrian soul, the physical body pertaining to which is cremated.

1. Because invariably since there is no Sachkar and Geh Sarna, the thought cum desire shell becomes dense and crusty.

2. After Cremation, the convergent rays of the fire of the electric furnace help establish another subtle "form" in the atmosphere where the basic element of the millions of cells that formed the physical body are trapped.

So there are two ultra - physical forms which keep bothering and dragging the soul towards the earth.

3. A Zoroastrian soul, after death, is supposed to reach Chinvat on the dawn of the 4th day provided the four corner stones (Sachkar, geh Sarna, Dokhmenashini and Sarosh ceremonies) are present. If the body is cremated, besides the two phantasmogoric forms mentioned above that are created, the soul itself is in a state of suspended animation : it is neither on earth nor on the threshold of Chinvat but virtually captured by the forces of Ahriman, midway. The soul then indulges in a most heart rending lamentation, which if a living human were to see and hear he would either go mad or remain in a dazed condition through the rest of his life.

4. The basic elements of the myriad cells of a Zoroastrian are supposed to the entrusted to be Custodian of these elements Dahm Yazad, on and after the 4th day after death. That is why the last ceremony to be performed just after the Chahram ceremonies is the Daham Afringaan. At least the Zoroastrian soul which has had the benefit of all the four requisites, sits at the threshold of Chinvat in meditation, waiting for the baisc elements to arrive. But the soul of a cremated Zoroastrian is hanging in space in suspense, tormented by the wicked forces surrounding it, and hounded by the thought that the two crystallised "forms" belonging to it, will take ages for the trapped basic elements to be released !

(b). It is therefore pointless and wasteful to perform ceremonies for a cremated Zoroastrian, because they just don't reach or help the besieged soul in its hour of need. The ceremonies are helpful only for those Zoroastrian souls who have reached the threshold of Chinvat !

Adi Doctor - Dini Avaz - Vol. 21, No.5

Can Zoroastrians attend funeral ceremonies for those Z corpses being Cremated?

Question : One has a very good friend, who is a Zoroastrian. He is either to be cremated or buried after death. Can one attend such a funeral ceremony ?
Mrs. S.P.M. Mumbai.
Answer : In all such matters, the best guide for all faithful is the Vendidad, wherein burial and cremation are severely castigated. If such a devoted Zoroastrian attends or participates in the funeral ceremony he aids and abets in the wrong act of cremation or burial of a Zoroastrian. The two sins of making a mockery of our rituals and ceremonies and of polluting and defiling the elements will be on the head of such faithful Zoroastrian, who attends the funeral.
What most Parsees completely forget is that in nature, emotions and sentiments are completely discounted. What matters is duty towards one's religion, its tenets and doctrines.

Adi Doctor - Dini Avaz - Vol 26, No.3.

The Complex subject of Vegetarianism as presented by Ilme-Khshnoom By Minoo Irani

Reference:- Parsee Avaz Volume 1, Issue 1 Oct- Nov- Dec 2008

Click to view PDF File ==>:- HERE

Food and Zoroastrian Science behind its intake

Now a days there is misunderstanding that Vegetarian diet is best diet for our spiritual progress and Non Veg. food should be avoided by us at any cost.

But tell me do we have any answer to questions like as to why does a Parsi smoke, why does a Parsi remove Sudreh Kusti, why does a Parsi eat Pork, Beef, why does he marry outside even though all this is forbidden in our deen. Why does a Gujarati Baniyas and Marwaris without generalizing and being disrespectful to anybody and who is Shudh Sakahari still have their inner desire to make money at any cost even at the expense of playing with health of his customers add non edible waste to food material sold by him.We have no answers to it because it is all Karmic. Mankind with all given intelligence is yet given a freewill, whereas no free will is given to animals, because their evolution depends upon us humans. Freewill is nothing but God is testing us every minute which path do we choose, because on the day of judgement we are answerable to him and Mino Davar will judge us. Law of “Akem Akai” is at work every moment for rich or for poor, for a king or a Pauper. If we choose a wrong path we have to pay for it, if we stick to our tenets and follow it religiously by being God fearing then our evolution is faster.

But very important fundamental principle we have to know and understand about the topic of eating food or about veg or non veg food and is technically known as “Tarak e Hewanyat”. Eating Non Veg food does not make one inferior to Vegetarians, or by eating Vegetarian food only it does not make one superior to Non Vegetarians, except for Pork and Beef which our religion forbids it absolutely, because food that we eat is of Karmic nature, we receive food on our table as we are worth it. “Layak ne layak malae ne Mafak avey” or law of attraction of the Similar.


Why do we eat:-

Why do we eat ?? To get energy and strength and to physically survive. We eat food we like, our organs absorb nutrition like proteins, minerals, fats, carbohydrates, sugar from the food that we eat and assimilate in our body as flesh and blood and throw out waste as fecal matter and urine. That is what science has understood from the process of eating. But what is actual purpose of eating, Why do we feel hungry ?? What does our religion say about it.

As explained before our physical body is made up of atoms and 4 elements or “Anasar” of Fire, air, water, and earth and with it many permutations and combinations form the corporal body. Our elements are scattered in Mineral, vegetable and animal Kingdom and with the process of eating we are supposed to assimilate our own elements within ourselves. With the correct way of leading a Tarikat baaj life we slowly attract our own particles of soul within our body, hence such kind of diet is called as diet of Gav or “Gav no khorak” That is purpose of our survival and intake of food. But with wrong type of leading our life away from the prescribed path as shown in our religion we assimilate elements not of our own self, but that of another soul which produces friction. Such kind of food no matter of vegetable or of animal meat will lead one to passions and lust. The matter does not end there but if the intake of food is that of Vohun then the Ushtan of that food does not rhyme or gel with Ushtan of that person and thus his Ushtan will be inclined to Gasak or dark forces in nature. Those dark forces will impel that person to be attracted to soul particles of others or Haram na vichar.

If one manages to attract his own particles scattered in Animal,Vegetable and Mineral Kingdom then the soul is on right path and finally with final merging of male and female counter parts the soul becomes as one and that is known as Khetvodat. He thus is on path of Anushe Ruvan.

When Ustad saheb Behramshah Shroff was asked as to what is correct diet one is supposed to follow if one wants to follow a spiritual life, he replied that till you are not true to one’s own self and speak truth the question of superiority of vegetable diet against Animal diet known as “Tark e Hevaniyat” does not arise.

Although we as bastekustian Zarathustis one should be careful not to eat Pork or beef. The reason is although pork gives the required heat or Garmotari necessary in its meat the Ushtan of that animal is of Kharfastri Mithra and it even eats dirty fecal matter thus its consumption will lead one to undue passions or Havas-parast. In however sterile atmosphere of pig pans they are bred in they will still eat “Narak” or waste matter. The law of Similar at work here. As far as Cow’s meat is concerned, Cow is venerated in our religion with holy “Nirang” used in all our Pavmahal Kriyas like Nirangdin, Yajashney, Vendidad, evolving around sacred Varasyaji . Apart from that the meat of Cow or Bull has Khushki or meat only increases ailments in our body and does not give needed strength as required in a diet. The other four legged animals that one can eat is Sheep or goat as it has required Garmotari and its Ushtan does not lead one to Kharfastari Mithra. Same is case with Fowl like Hen, but male fowl or “Murgoh” is not permissible to be consumed as it is sacred vehicle of Sarosh Yazad.
When a person is on right path then he automatically becomes a Vegetarian. Even if he unknowingly consumes Non veg food without his knowledge then his system won’t accept the food and he will vomit it out. Today when some of us refuse to eat non veg food thinking that vegetable diet is highly spiritual diet but unknowingly take medical injections which has animal contents in its manufacture. Thus nature forces us to take animal elements within till we have not reached the required spiritual level.

The milk of Buffalo or vegetables, and spices has Arvahi or bad elementals forces which are of dark side of nature.

Food that we eat is Karmic and not spiritually uplifting:-

Today whatever we eat is not at all lawful. The milk of buffalo is full of Vohun. Note Vohun is admixture of Dravao plus Gaav. Except for Hom all types of vegetables has bad elemental of Arvahi full of “Kharfastari Ushtan” because they are everywhere in all kind of vegetation and trees ever since this Earth has become “Drujo Deman” or dwelling place of Druj ever since Ahriman entered this earth. In fact he did not enter all by himself but we allowed him to enter after us succumbing to offered temptations. Even the vegetables that all grow underground like Potatoes, Raddish, and all sort of Spices are no better than eating Non Vegetarian meat and is full of Vohun saturated with selfish evil Mithra of Arvahi leading us to Haram. Even Pulses also carry blue print embedded of Arvahi Evil Mithra particularly red coloured pulses. But Eggs are somewhat less harmful in comparison to others mentioned above.

It has to be noted that Cabbage and Cauliflower neither fit in category of Vohun nor Gaav. It much depends upon the Mithra of the farmer who grows and cultivates it. The saheb-Dilan Masters in Demavand cultivate and farm with their own bare hands and they with their pure selfless Mithra of Gaav. So today the vegetation full of Arvahi selfish Mithra and farmers who cultivate it are not upto the mark and cannot be considered as pure thoughts because there is too much of evil everywhere affecting our thoughts. Even the vegetable vendors who sell vegetables are soaked in druji which further aggravates the vohun in vegetables. Hindus divide the food into Sattvik, Tamasik, Rajsik. Forget human reaching level of Satvik pure mentality but degrades further and further becoming of selfish nature or Haramvati. He cannot differentiate right from the wrong and makes bad choices which leads him to Sins. Any food today is bereft of taste and pale in nourishment. In such a sorry scenario the so called Pure vegetarians or Shudh Sakahari are most common perpetrators are engaged in adulteration of highest order even at expense of consumers health and not caring for the consequences. Particularly the Manashni of a corrupt grocer is questionable even though they claim to be total vegetarians. Hence the food that we eat is of Margarjani Keshash or of Karmic nature and we have no alternative but to eat it quietly without any fuss because it is our own doings that we have to endure it.

Reference:- Ardaviraf namah By Dr Saheb Sohrab Chiniwala Page 193

The Atash Behram Buoy Ceremony by Behram Dhabhar

Link to post on PIDPZ https://www.facebook.com/groups/PIDPZ/permalink/1729534457279277/

Introduction:-

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

About the Atash Behram saheb:-

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

What is Nisti made up of? :-

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

Asere Roshni or divine blessings ;-

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

The concept of time in our religion :-

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

The Zor of Atash Padshah saheb;-

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

Functions of the buoy ceremony :-

The Buoy ceremony has two main functions.

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

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

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

How is the buoy ceremony performed?:-

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

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

Buoy ceremony performed by an Ashvan saheb:-

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

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

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

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

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

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

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

Ceremonial washing of the Khuan:-

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

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

The Chak Feravani kriya:-

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

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

Drawing the nine kash :-

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

Praying the Atash Niayesh;-

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

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

What about behdins?;-

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

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

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

Message from Jehangirji S. Chiniwalla ;-

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