Frashogard

Roj Din Mah Sherevar, 1379 Yz.

When it became public knowledge that Ustad Saheb had chosen 1st April 1923 as the day for breaking the ground for the new Fasli Dadgah at Behram Baug, there was some consternation amongst his followers. An old friend of Ustad Saheb and an accomplished astrologer, Dr. Kavasji Golwalla pointed out to some friends that this was a strange choice since it happened to be an Amaas (no moon) night. But Behramshah insisted that from a religious angle it was an opportune day and hence the negative influence of the no moon night would be insignificant. Many days before the event, Ustad Saheb had selected two of his close students – Mr. Tehmurasp Davar and Mr. Dinshaw Masani, to undergo a series of prayer recitals which would cause certain changes within their bodies and make them eligible to help Ustad Saheb in his onerous task. After some delay, even these preparations were completed. A few days before the date, Ustad Saheb himself arrived at Andheri and began his own personal preparations to undertake his mission.

My readers might wonder as to what was so significant that Ustad Saheb had to take these intricate steps merely to break the ground for a building, since the actual religious ceremonies relating to consecrating the Atash would be done only after the physical building had been constructed. But Ustad Saheb’s plan was very different. To some very close friends Ustad Saheb revealed that in ancient Iran there was an elaborate procedure for consecrating the ground for making a religious institution. With the passage of time, this knowledge – which may be described roughly as Zoroastrian Vastu-shastra was gradually lost. The only remnant till today is the intricate ceremony known as the Tana, which is carried out when a new Dokhma is made. In this process, 301 nails of various sizes and shapes are hammered into the foundation block of the proposed Dokhma and then connected to each other by passing a thread made of 101 strands (like the 72 strands used in making a Kusti) three times. This very detailed and back breaking ceremony is the core of the Talisman which is the Dokhma. In a similar way, there were elaborate ceremonies for building Agiaries and Atash Behrams, some knowledge of which had been imparted to Ustad Saheb during his stay in Demavand. It was the noble aim of Ustad Saheb to replicate in some manner, these elaborate ceremonies while preparing the ground for the Fasli Dadgah at Behram Baug.

This being the case, Ustad Saheb was very cautious and extremely fastidious about certain rules and procedures which had to be followed on the day of the ground breaking ceremony. He had explained all these intricacies in great detail to his close students and those entrusted with the logistics of the entire mission. A few days before the appointed day, Ustad Saheb came to stay in a bungalow near Chakala at Andheri which was originally owned by Sir Jivanji Mody and began his preparations for the event. Within the Khshnoom circle there was great excitement and expectations that something very significant was about to take place.

The fateful day arrived. A large portion of the Behram Baug estate had been demarcated as the area where the Dadgah would be constructed. This ground had been cleaned before hand and a small shed made for the purpose of carrying out the rituals. Early in the morning, at the Patel Daremeher at Andheri, 15 Bajs in the honour of specific entities chosen by Ustad Saheb were consecrated. At the same time, a special 15 Karda Afringan was performed at the Behram Baug site by two Athornan members of the Khshnoom circle. The time for performing the ground breaking ceremony was fixed so as to finish before 11am. The north east end of the proposed Agiary building was fixed as the spot for breaking the ground. The implements for this purpose had been brought earlier to the spot and put on a copper Khumcha which was placed on three stones arranged in a triangle on the ground. The implements were: A silver pick axe with which the ground would be dug; a small quantity of goat milk; some flowers; some pomegranate seeds and fresh water from a nearby well.

As the Afringan ceremony started, Ustad Saheb began his own prayers and proceeded to the spot where the ground was to be broken and took his seat a few steps away towards the north west. At the same time, a designated person was requested to walk around the spot chosen to break the ground, in such a manner that he would walk to the north, then west, then east and finally the south encircling the area. As he walked on each end of the perimeter he would pray a certain phrase given to him by Ustad Saheb a specific number of times and then turn to the next direction. At the same time, another person sat a few feet away from the designated ground, facing south and kept on repeating a certain phrase given to him by Ustad Saheb till the entire duration of the Afringan ceremony.

The Afringan ceremony concluded at about 10 am. As soon the as the ceremony got over, Ustad Saheb arose from his seat and walked to the spot marked for breaking the ground. He took the pick axe from the Khumcha and held it in his hands, reciting some Manthras all the time. From time to time, Ustad Saheb bent down and offered Sukhad and Loban to the fire vase placed near where he stood, seeking benedictions from Nature for the task he was about to perform. All this time the two students continued their prayers and the walking around the site. A group of nearly 150 Parsis had gathered at the site by this time to witness this unique event and they all stood around in a circle around the area. After some time, Ustad Saheb requested the disciple to cease his walking and to approach him. Then Ustad Saheb requested him to purify the ground which was to be broken first by pouring the goat’s milk and then with the well water. After that the ground was blessed by showering the flowers and pomegranate seeds. Once again, Ustad Saheb began his silent prayers, holding the axe in his hands. He then requested the entire Anjuman to hold hands and recite ten Yatha Ahu Vairyo prayers with full concentration. As the recitation ended, Ustad Saheb once again began his own silent prayers. He then requested the Anjuman to recite 10 more Yatha prayers, which was done. At the end of that recitation, Ustad Saheb said his own silent prayer and requested the Anjuman to recite a further 10 Yatha prayers which was done. As the Hambandagi ended, people noticed that there were tears flowing down the handsome face of the Master. Then with eyes filled with tears and face full of emotion, Ustad Saheb bent down and in his gentle but powerful voice, recited three Yatha Ahu Vairyo prayers. Reaching the word Shyaothenanam in each Yatha, Ustad Saheb gave three blows to the ground with the pick axe, thereby breaking the ground for the Fasli Dadgah.

Overcome with emotion and weeping silently, Ustad Saheb sat down and other members of the Anjuman took their turns to break the ground further, each reciting the Yatha prayer.

After this ceremony the group sat down for a simple lunch which was served underneath the boughs of a massive mango tree which stood nearby. An enthusiastic member sang some verses from the Shah Nameh and Ustad Saheb briefly explained the deeper meaning behind those verses. A subscription notice was passed around at that time and members contributed whatever they could for defraying the expenses for the event. Two lady members of the Society were so overcome with emotion at what they had witnessed that they took off their golden bangles and earrings and offered it as their personal contribution towards this spiritual event. Through all this, Ustad Saheb sat quietly in one corner and wept. To repeated queries he offered no reply, but to say: ‘I have hit this silver axe not on the ground, but on my very own neck.’

Many years later, the mystery behind this day’s events was revealed by Ustad Saheb to his close disciples.

As noted earlier, Ustad Saheb had given very specific instructions for the procedures to be followed on the day of the event and had delegated the responsibility of this to the two persons who had been selected to help him with his prayers. The best laid plans of man are no match for the strength of time. Despite his best intentions and specific directions, Ustad Saheb found to his horror that things were not at all done in the manner he had requested. This first stumbling block was further worsened by many more mistakes during the day on the part of his disciples (who it must be remembered, were but mere pawns in the grand game of nature). But the worse blow was to follow later. As he bent down to strike the axe on the ground, the senior Abed Khudamurad Saheb of Demavand appeared in front of Ustad Saheb’s eyes and simply said ‘Be Adab’ (disobedient! disrespectful!) and disappeared.

As I have explained earlier, Ustad Saheb had taken upon himself the task of showing to his Master that he could do something on his own, as a means to repay the deep debt he owed the Sahebs and as his personal contribution to the community. But in his overarching desire to do something, Ustad Saheb disregarded the warnings that had been given to him for many years and also missed all the warning signs which kept on coming up. The great blunder which he was forecasted to do, had happened. The task of creating the new Fasli Alat and to enable the community to reap the benefits of the Fasli calendar was one of the significant functions of the coming saviour Shah Behram Varzavand. Despite knowing this, Ustad Saheb was eager to lay some foundation steps which would help the Saviour in this respect. However, to use his own famous words – Mataa nathi! – the time, circumstances and people around him were simply not conducive to Ustad Saheb being able to complete his mission successfully.

This great failure broke Ustad Saheb’s heart because in this he lost his greatest gift – the ability to converse with his Master, the Sraoshavarez Marzbanji Saheb. Despite his many pleas, the Sraoshavarez never again appeared to Ustad Saheb and this was what caused Ustad Saheb great grief and despair in his last days. A terrible chapter in the life of Ustad Saheb and the Khshnoom movement ended on that day. It is a sad occurrence but it needs to be written so that we can all realize that even the greatest of men are susceptible to make the greatest of mistakes. Residents of Behram Baug should remember this as they walk pass the memorial created at the south west end of the colony, which is where this fateful event occurred. Let us bow down our heads and recite one Ashem Vohu in silent memory of our dear Ustad Saheb who sacrificed all he had so that he could help future generations of Parsis. May his Ruvan progress ahead!

Ervad Marzban J. Hathiram

Roj Sarosh Mah Sherevar, 1379 Yz.

Today marked the Dasma (10th day after death) of Dasturji Meherji. A series of ceremonies was held, both in Navsari and at the Ustad Saheb Behramshah N. Shroff Daremeher in Jogeshwari to mark this occasion. On the previous day, a complete Vandidad ceremony was also performed at Jogeshwari by young Ervad Sahebs Kurush Dastur and Yazad Mandviwala, currently studying at the Dadar Athornan Institute.

A few days ago, I went on a one-day trip to Navsari to meet Mrs. Meherbanu, the wife of late Dasturji Meherji. In the course of discussions with her, I managed to get some more insights into the caring and intimate relationship which both of them enjoyed over nearly 50 years of married life. On the day preceding his death, Dasturji got up early as usual, and made tea for both of them. As they finished tea, Dasturji decided not to have breakfast since he was feeling uneasy. This uneasiness worsened and he was taken to a doctor, who advised that Dasturji be shifted to a cardiac care unit. A cardiac ambulance was requisitioned and Dasturji was taken to Surat where emergency treatment was given. Even the next morning, Dasturji was conscious and asked his wife whether she had had dinner the previous night and tea that morning! His conditioned worsened thereafter and in a short time it was all over.

I have already described to my readers the events which happened during the evening Uthamna of Dasturji Meherji. An important clarification which needs to be made is that contrary to what I had written earlier, there was no written request from Dasturji Meherji for making Ervad K. N. Dastoor as the next Vada Dasturji. However, Ervad K. N. Dastoor being one of the closest lineal descendants of the original Dastur Meherjirana, the post was offered to him by the Anjuman and he accepted.

Moreover, I also gathered some additional information regarding the events which happened after the dawn (Padruz) Uthamna which I would like to share with you. At the conclusion of the Uthamna, a procession of senior Mobeds led by Dasturji Firoze M. Kotwal accompanied Ervad K. N. Dastoor to the Vadi Daremeher – the second oldest Fire in India after Iranshah, and the Sanctum of the Bhagarsath Anjuman. It is in this sacred and hallowed place that over the last 800 years, thousands of Yazashne, Vandidad, Nirangdin ceremonies and the initiation of well over 8000 priests has been performed. There, in the presence of the Sacred Fire, and in the hall whose walls are infused with the vibrations of those millions of hours of Avesta Manthravani, Ervad K. N. Dastoor was given a simple cotton Pichori by Khurshed Desai as the final step in his confirmation as the 17th Dastur Meherjirana. The occupants of this oldest Gaadi have always put on the simple cotton Pichori over their shoulders as a mark of their humility and frugality of living, and the near seclusion in which they spend their lives.

After my meeting with Mrs. Meherbanu, I requested for a meeting with the new Vada Dasturji, Dastur Kaikhushroo, which was very graciously granted by him at very short notice. Over nearly half a hour, we discussed the events of the last few days and Dasturji’s plan for the future. There was lots more to talk about, but there was a steady stream of visitors anxious to meet with him and hence we decided to meet later at more leisure.

The next day Dasturji Kaikhushroo returned to Mumbai and was received and felicitated at the Mumbai Central Station by a group of close friends and associates. A more formal felicitation has been organized on the 4th of February, 2010 which happens to be the Baj of late Ervad Dosabhai Desai, the teacher and very close friend of Dasturji Kaikhushroo at the Mahella Patel Agiary at Grand Road.

In this manner, the affairs of the Bhagarsath Anjuman have resumed their normal course after a few days of excitement and hectic activity. The next important occasion will be the Siroza (30th day) and Masiso (31st day) of Dasturji Meherji which will fall on 21st and 22nd of February. Details for the program on these days will be announced later on.

Ervad Marzban J. Hathiram

Roj Avan Mah Sherevar, 1379 Yz.

I am happy to inform readers that the Bhagarsath Anjuman has elected Ervad Kaikhushroo Navroze Dastoor (more popularly known as K. N. Dastoor, or KND) as the 17th Dastur Meherjirana in place of Dastur Meherji Dastur Kekobad, who expired on 23rd January as reported earlier.

This morning, the Bhagarsath Anjuman met under the leadership of Dasturji Firoze M. Kotwal After deliberations, Ervad K. N. Dastoor was offered the post and he accepted.

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Roj Adar Mah Sherevar, 1379 Yz.

It is my solemn duty to inform readers of the sad demise of Vada Dasturji Meherji Dastur Kekobad Meherjirana, the Vada Dastur not only of the Navsari Bhagaria Mobeds but also the senior most Vada Dastur throughout India. Dasturji Meherjirana (or just Dasturji, as we used to call him affectionately and respectfully) was the 16th descendant of the first Dastur Meherjirana who was elected Vada Dastur by the Behdins and Mobed Sahebs of Navsari in 1579. This appointment was in recognition of the great fame that was achieved by this pious Dastur in the court of the Mughal ruler Akbar, where he had been invited to join an august assembly of learned men to discuss the intricacies of religion, philosophy and science. Through the power of his prayers and his great piety and majestic bearing, Dastur Meherjirana captured the attention of Akbar and was gifted 200 bighas of land in the village of Gelkhari near Navsari. Since then, the descendants of this pious Dastur have assumed the title Dastur Meherjirana and have traditionally been given respect as the senior most of all the other Dasturs.

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Roj Spendarmad Mah Sherevar, 1379 Yz.

Old prayer books or other religious literature should be collected and kept separately. When a sufficient quantity has been collected, they should be opened out and placed in a wide metal bin and then lit up using a match stick. A stick can be used to push around the heap till the fire has reduced all the pages to ashes. After cooling, the ashes should be mixed with the ash kept in the tray of the house Afarganyu. A similar method can be employed to destroy old photographs, religious symbols or pictures. When an excess amount of ash is collected the same should be packed in a paper bag (never plastic or any other non-bio-degradable substance) and taken to the local Agiary and the priest should be requested to dispose of the ash along with the ash which is removed from the Afarganyas used in the Agiary.

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Roj Ardibehesht Mah Sherevar, 1379 Yz.

A question commonly arises in most Parsi homes – how to deal with old items of a religious nature which are no longer in a usable condition. These include old, torn Sudreh; worn out or broken Kustis; tattered Khordeh Avesta or prayer books or other religious literature; photographs or illustrations of the Prophet or other religious symbols usually (and unfortunately) printed on invitation or greeting cards; old metal Karasyas or vases consecrated for the Muktad ceremonies of relatives whose prayers have now been stopped. Another important, but totally ignored item includes the fruit peels or remains of consecrated fruit or eatables received as Chasni from various prayers and generally consigned to the dustbin.

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Roj Marespand Mah Amardad, 1379 Yz.

It was a hot and sultry afternoon, that 21st day of April, 1844 as Mr. Mancherji Hormuzdiar Chanddaru left the offices of the popular Parsi periodical ‘Chabuk’ (lit. Whip) near Gunbow Street in the busy Fort area of Bombay. As he walked down passing the well on the main street and entered a small lane, a group of some Parsi boys suddenly emerged and one of them swiftly unsheathed a long knife and dealt a deadly blow to the gentleman. As he fell down bleeding profusely and died, the boys escaped.

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Roj Gosh Mah Amardad, 1379 Yz.

In order to properly understand the events which took place on 1st April, 1923, it is necessary to explain the motivation behind the gigantic task undertaken by Ustad Saheb. We have seen how the original Fasal Pav Mahel was established in India by Dasturan Dastur Nairyosangh Dhaval at the time of the consecration of Pak Iranshah Atash Behram. For a period of nearly three hundred years, capable priests were available who could undertake the very difficult spiritual job of adding one day every four years to the Zoroastrian calendar. But as the effect of time and the land of India began to exert more influence, the capability of the coming generations of priests to undertake this complex task became more and more restricted.

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Roj Hormazd Mah Amardad, 1379 Yz.

Despite the severe setback of the loss of young Ervad Sorab Panthaki, the work of the Society progressed. In 1918, the Fasli Takchian ceremony was once again conducted under the supervision of Ustad Saheb at the bungalow of Mr. Captain. There were a larger number of persons who submitted the names of their deceased for the 18 day prayers and more priests were requisitioned for the same. Not satisfied at this progress, the members of the Society begun to think on a larger scale. The teachings of the Zoroastrian religion as explained and revealed by the Master had made a lasting and very deep impression in the minds of many members and had caused them to completely change their lifestyle to live a truer Zoroastrian life. The increasing urbanization of Mumbai meant that slowly but surely, it was becoming difficult to practice the principles of purity as expounded in the religion and which form the bedrock of any practice of Tarikats.

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Roj Marespand Mah Tir, 1379 Yz.

Ustad Saheb explained that in the absence of the Fasli calendar and the Fasli Alat, it was not correct or even possible to do the complete Fasli Muktad. He also cautioned that the act of inviting the Ashaunam Fravashinam along with the Ruvan of our deceased relatives was no easy matter and should not be taken lightly at all. These spiritually advanced entities do not and cannot come down in an area where strict rules of purity and piety are not maintained. Hence Ustad Saheb insisted that the first grade Fasli Muktad ceremonies could only be done in places where the Fasli Alat was still intact – i.e. in the secluded areas of Demavand and other such Zoroastrian sanctuaries, where the pollution of the modern world could not reach.

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