Frashogard

Roj Khordad Mah Spendarmad, 1379 Yz.

Tomorrow, Roj Amardad Mah Spendarmad (21st July) will mark the Siroza Chamsi (180th day after death) day of late Vada Dasturji Meherji Dastur Kekobad Meherjirana of Navsari. The day after, Roj Dae-pa-Adar Mah Spendarmad (22nd July) will mark his Chamsi (181st day after death). Prayers to mark both these solemn occasions will be recited at the Ustad Saheb Behramshah Nowroji Shroff Daremeher at Jogeshwari. On the 21st, the prayers will start with the special Siroza Stum, followed by Jore Siroza Afringan, Siroza Farokshi and Siroza, Ardafravash and Sarosh Bajs. At the same time, two other priests will begin the two Khub Yazashne ceremonies in preparation for the Siroza Vandidad which will take place in the Ushahin Gah that night. In the Aiwisruthrem Gah, a special Machi, followed by Sarosh-Patet prayers will be offered to the Padshah Saheb.

The Siroza day is one of extreme importance in our prayers. This sacred day occurs only three times in the entire prayer cycle for a Ruvan – on the 30th day (known as Disi Siroza), on the 180th day (known as Chamsi Siroza) and the 365th day (known as Varsi Siroza) after death. The word Siroza literally means ‘30 days’. It refers to the entire Anjuman of spiritual workers in the Divine Cabinet of Ahura Mazda who work for the onward progress of all souls. The Siroza comprise of the 30 Divine Beings contained in the 30 days of the Zoroastrian calendar (Hormuz to Aneran) and three other Divine Beings – Berezo, Hom and Daham. On the Siroza day, this entire Divine Cabinet take time out from the normal duties and work specially for the onward progress of the Ruvan whose Siroza day is being observed. To mark this very important occasion, special Afringans, Stums and Farokshi prayers containing the invocation formula (Khshnuman) of each of these 33 Divine Beings is to be recited one after the other. A Siroza Vandidad is an extremely rare occurrence in these days and we are proud to be able to perform this ceremony at our Daremeher.

I have already revealed the many facets of the life of Dastur Meherji in my earlier post . On my subsequent visits to his house in Navsari and in my interactions with his gracious wife, Meherbanu, I was able to source numerous photographs (including some very old and rare photos) of Dasturji and other members of his family. Through the noble cooperation of Meherbanu Meherjirana, these photographs were handed over to me and I have been able to digitize them through the help of our colony resident and expert photographer Mr. Aspi Patel. On the occasion of Dasturji’s Chamsi I put up a few of these photos showing the early life of late Vada Dasturji Meherji.

The first photograph shows a large gathering in the courtyard on the occasion of Dastur Meherji’s Navjote. He is seen sitting on the lap of a lady next to his adoptive father, late Dasturji Kekobad (the 15th Meherjirana). Of interest is the very old motor car seen in the deep background.

The next photograph shows Dasturji seated in a classic pose on his Navjote day.

This is perhaps the only photograph of Dasturji bare headed, in a scout uniform.

This photograph shows Dasturji on the day of his Navar ceremony, standing under the photograph of his illustrious ancestor, the First Dasturji Meherjirana.

May the Ruvan of Dastur Meherji Dastur Kekobad receive the benefit of the Siroza and Chamsi day prayers and progress from its station in nature towards Dadare Gehan!

Ervad Marzban J. Hathiram

Roj Marespand Mah Bahman, 1379 Yz.

It is my sad duty to inform readers that the elderly Varasyaji of the Bhagarsath Anjuman in Navsari passed away this afternoon. The Varasyaji had been ill for the last few days and despite medical attention, the end came today. He lived a very long life of 19 years. This Varasyaji had been consecrated by one of the senior most Boywalla Sahebs of the Bhagarsath Anjuman Atash Behram of Navsari, Ervad Edulji Kanga (now retired) along with young Boywalla Ervad Cyrus Panthaki (still serving as Boywalla).

This is an unprecedented occurrence when the Bhagarsath Anjuman has lost two of its Varasyajis in the span of two weeks.

Vada Dasturji Kaikhushroo N. Meherji Rana is presently in Navsari and overseeing matters concerning the Varasyaji. Elders of the Bhagarsath Anjuman are in discussions to firm up the events in the next few days. A search has been initiated to find a suitable replacement for the deceased Varasyaji. I am thankful to Ervad Keki Ravji, senior Yaozdathregar Mobed and Panthaki of the Cama Baug Agiary and his son Ervad Farzad for providing me with relevant information.

Readers of Frashogard will join me in praying one Ashem Vohu in honour of the deceased Varasyaji and make a fervent wish in their daily prayers that the Bhagarsath Anjuman is successful in finding a replacement for the Varasyaji at the earliest.

Ervad Marzban J. Hathiram

Roj Jamyad Mah Bahman, 1379 Yz.

In my earlier post I had informed readers about the sad demise of Shah Behram – the Bhagarsath Anjuman’s Varasyaji in Mumbai and the significance and importance of this majestic religious instrument in our religion. In the same post I had also noted that the Bhagarsath Anjuman had kept a spare white bull to be consecrated as and when the need arose. After the death of Shah Behram, the spare bull, called Varzavand, was expected to be duly consecrated as the spiritual heir to Shah Behram.

Unfortunately, the spare bull developed a skin infection which resulted in some fungus forming on its body. The fungus had the appearance of a black patch. Although leading veterinary doctors were consulted and they opined that the patch would disappear in due course, as a matter of abundant caution, the elders of the Bhagarsath in Mumbai decided to look for another bull which they could initiate.

Thanks to the efforts of Ervad Asphandiar Dadachanji and his son Hormuz and other volunteers, a suitable bull was located at Amalner, near Jalgaon about 375 kms from Mumbai. This pure white bull had been kept by a butcher. When he was approached he agreed to give up the bull without taking any money, only requesting for another bull in exchange. Accordingly, another bull was obtained from a Parsi farmer living nearby and the young new bull was transported by Ervad Dadachanji in his station wagon to Mumbai, driving non-stop through the night.

On reaching Mumbai the new bull was examined thoroughly by the elders of the Bhagarsath in Mumbai, including Dasturji Firoze M. Kotwal, Ervad Keki Ravji and others and was found to be fit and suitable for consecrating as Varasyaji. On instructions from Dasturji Kaikhusroo M. Jamasp Asa, the Dasturji of the Anjuman Atash Behram, the bull was taken to the Anjuman Atash Behram and handed over to young Boywalla Sahebs, Ervad Darayus Karanjia and Ervad Kaizad Kotwal for the consecration. After their own inspection and discussions with senior members of the Bhagarsath, the young bull was selected and it was decided to commence the consecration ceremonies from Roj Ram Mah Bahman, 5th July 2010.

The ceremony to consecrate a new Varasyaji is spread over 6 days and is complicated and involves a lot of attention to detail and close supervision. Ervad Darayus Karanjia had consecrated Shah Behram himself many years ago with the senior Boywalla of Anjuman Atash Behram in those days, late Ervad Darabshah Masani. This previous experience, coupled with a detailed handwritten manuscript prepared by another very senior Boywalla, late Ervad Kersasp Kotwal (late brother of Dasturji Firoze Kotwal), as well as the close supervision and guidance of Dasturji Kotwal, Ervad Asphandiar Dadachanji (who had also consecrated a Varsyaji many years ago), and Ervad Keki Ravji (who has also consecrated a Varasyaji in Navsari), made a formidable combination to ensure that the ceremonies were performed authentically and with a close eye to detail.

It is difficult to explain the detailed ceremony in terms understandable to a layman. However a short description is attempted below. Several new implements are consecrated for this ceremony, including 7 new copper fulias, a copper or brass comb, metal scissors and metal tongs (sansi in Gujarati, as are used to grip hot vessels in the kitchen), a gold or silver ring and new clothes for both the priests. Firstly the new bull is got inside the Atash Behram premises and washed thoroughly. The hair of its tail is washed and cleaned with soap and water and then the hair is combed using the newly consecrated metal comb. Thereafter, the Mobed Sahebs begin their preparations by performing the small Khub and then making preparations to perform the Yazashne (Yasna) ceremony, by getting the ritual requirements like goat’s milk, twig of the pomegranate tree, a leaf from the date palm etc. Thereafter they ritually purify the scissor and tongs and approach the new bull, which is tied in a nearby pavi.
The bull is made to stand facing the east, while the priests stand facing south. One of the priests holds up the tail of the bull using the tongs, while the other ritually purifies and sanctifies the tail and hair by reciting appropriate Avesta formulae. Then holding the new gold ring in his left hand and the purified scissor in his right hand, the priest takes three strands of hair from the bull’s tail and ties them around the ring in his left hand, while reciting the necessary formulae. Then tying the hair around the ring once, he cuts the hair from the tail with the scissor in his right hand and puts the scissor back in its special plate. Then using both hands he ties the two knots in the hair as is done while tying the Kusti and recites the necessary formulae. Having done so, the ring is put in its specific fulia. Thereafter the priests return to the main Pavi area where the ceremony will be performed.

One of the priests then lays out the Hindola with all the ritual apparatus which is needed in the appropriate manner, specially one fulia in which a pinch of the Bhasam (sacred ash of the Atash Behram Saheb which is taken out in the Ushahin Gah in a secret ceremony) and some water is poured. The other priest gets the fulia in which the ring with the newly wrapped hair is put and the sitting priest takes out the ring and holds it in his hand. The standing priest puts back the empty fulia in its place in the Taak (hollow place in the stone wall where other apparatus is stored.) and gets the purified tongs in his hand and approaches the sitting priest, who puts the ring into the tongs such that it can be properly gripped. Now taking the ring in the tongs, the priest takes the fulia with the Bhasam and water mixture and approaches the fire. Putting the fulia on a hot ember the priest swirls the ring tied with the hair of the new bull in the fulia, reciting 1 Yatha Ahu Vairyo. He then returns the ring to the sitting priest and removes the fulia from the fire and places it on a stone nearby. Meanwhile the sitting priest holds the ring in his right hand and reciting appropriate prayers ritually washes the ring in each of 5 new fulias which are arranged in a line on the stone Hindola on the right hand side. In the last fulia he vigorously scrubs the ring with his fingers to ensure that no Bhasam is stuck to it.

The standing priest gets back the empty ring fulia from the Taak and the sitting priest puts the washed and scrubbed ring back into it, which is then returned back to the Taak. Thereafter both priests step outside the pavi and finish off the requisite prayers to finish the Baj. Then all the ritual implements are washed and cleaned again with well water which has been filtered through a cloth. Then the Paragna ceremony is performed which ritually purifies and sanctifies each of the different Alat used in the Yasna ceremony. The Paragna begins by sanctifying and energising the Alats which are placed in the Kundi next to the Hindola. To do this, the priest takes the new ring, around which is wrapped the three strands of hair of the new bull and after ritually washing and cleansing it with appropriate formula, holds it in his right hand and placing the ring in the water filled Kundi, recites the 101 Names of God, ten times (i.e. a total of 1010 names). While reciting the names, the priests gently vibrates the ring in the water filled Kundi so as to send powerful reverberations throughout the Kundi. Thereafter both priests perform the entire Yazashne ceremony which involves the recitation of the 72 chapters of the Yasna, accompanied by due ritual. Once the entire Yasna is recited and the ceremonial water of the ceremony is merged back into the well from which the water to perform the ceremony was taken (known technically as ‘Jor melavvi’), the priest untie and discard the hair wrapped around the ring. This whole procedure is known technically as ‘performing the first Gevra’. Both priests now retire to a room in the Atash Behram and have to maintain strict rules of purity, taking the Baj for all occasions of daily need and eating food cooked in a ritually pure manner after consecrating Baj.

On the second day, the entire ceremony described above is repeated, taking fresh hair from the bull, performing the hair cleansing ritual with the Bhasam and fire, doing the Paragna and performing the Yasna. Once the Yasna is finished, the hair used in the second day is also discarded. Thus finishes the ’second Gevra’.

In the same manner, the priests perform 6 days of identical ceremonies, while maintaining their Khub and Gevra. Finally on the conclusion of the ceremony on the sixth day, both priests consecrate separate Bajs, and then do the Chasni, placing a tiny bit of the Daran and the ghee in each other’s mouths, thereby showing that they have both attained ‘Ham Kalaam’ i.e. both their spiritual potencies have increased to the maximum possible level and both are now equal and qualified to proceed further.
Thereafter, both priests approach the new bull with the scissors, tongs and a metal plate. One priest holds up the tail of the bull with the tongs, while the other washes and cleanses the tail with ritual formulae. Thereafter taking the appropriate Baj, the priest cuts off a majority of the hair of the tail leaving a few behind. Finishing off the Baj, the priests come back to the Pavi area and place the plate with the cut hair of the bull between the fire and the Hindola and ritually dry the same. (In olden times, the drying process was accompanied by a Yazashne ceremony but this was not done) Once the hair is dry, it is placed in specially made and purified small copper boxes which are then placed in a small bag made out of a priest’s Padan (mouth veil).

In this manner, after 6 days of back breaking labour, intense ceremonies, hours of Avesta Manthra recitals and faultless ritual, the new bull is now consecrated as a Varasyaji. The hair taken on the final day is now used to create the Varas ni Viti which will be used in all the Yazashne ceremonies done from that day onwards. The entire ceremony is concluded with a thanksgiving Jashan, to offer grateful thanks to the Creator Dadar Ahura Mazda for allowing a new Varasyaji to be consecrated so that the rituals which had stopped in the days following the death of the previous Varasyaji can now be resumed.

What is the real meaning behind these detailed rituals? As I had explained in my earlier post, normally the hair of any human or animal is classified as Nasu – dead matter. However, the Varasyaji, because of its rare and spiritually advanced pedigree is on a different plane altogether. Its presence is a must in all ceremonies as it represents the cream of the animal kingdom. However, it is not possible to have a Varasyaji present physically for every ceremony which happens at different places at the same time. Therefore, the hair of the Varasyaji has to be exalted to such an extent that it becomes a virtual Varasyaji is every ceremony. The rituals spread over the 6 days of Gevra and Yazashne are a Manthric purifications and energizing of the hair of the Varasyaji, such that even when the hair is removed from the body of the Varasyaji, it maintains the spiritual connection to the Varasyaji for years together, through the Fire energy of Atash Vohu Friyan. The ceremonies of Gevra, cleansing the hair of the Varasyaji with the Bhasam of the Atash Behram Saheb and the heat of the Atash Dadgah, coupled with Avesta Manthras and the spiritual power of the priests all combine to generate a formidable force which binds the vibrations of the Varasyaji with its hair forever. This spiritual connection or Paiwand is broken only when the Varasyaji passes away, at which point a new animal needs to be found and the spiritual kingship of the Varasyaji transferred to the new bull. The performance and holding of the Gevra also further strengthen the spiritual connection of the bull with Burjis – the celestial force behind the planet Jupiter which had played such a vital role in giving birth to the bull with these special properties.

Thus on Roj Ashtad Mah Bahman, Saturday 10th July 2010, the new bull from Amalner was duly consecrated as the new Varasyaji Varzavand, to be the spiritual heir and successor of Shah Behram. This solemn ceremony was duly concluded in the presence of Dasturji K. M. Jamasp Asa and other senior members of the Bhagarsath Anjuman. After the ceremony, Priests of Agiaries having a spiritual link to the older Varasyaji came forward to collect the rings with the hair of the new Varasyaji and proceeded to their Agiaries to restart their own rituals.

Dear readers, a miracle has taken place in front of our eyes and the community has not even blinked! Consecrating a new Varasyaji is a momentous event, one which needs to be celebrated and witnessed. But our community slept through it all. Where were all the doubting Thomases, where were our great scholars and lecturers, where were our so-called Akabars and the magnificent seven of the Punchayet? How many applauded and rewarded the labours of these two young priests who worked day and night to make this happen? How many thanked our senior priests and Dasturs for their guidance and insight? Did this make it to the pages of our community newspapers? No. Because we are more interested in so called ‘youth meets’ where Parsis parade about in so called fashion shows, displaying bodies without Sudreh and Kusti.

But I want to reassure these young priests and my readers that their labours will not go in vain. Nature watches everything and surely they will get their just rewards from Nature in a form they never expected. Every ceremony done using the Varas of this new Varasyaji Varzavand will shower a special blessing to all those who were involved in this majestic event. The Parsi Zarathushtrian faith is alive and kicking, and will continue to do so till the advent of the Promised Saviour Shah Behram Varzavand, in whose name this new Varasyaji was consecrated. May that day come soon!

Ervad Marzban J. Hathiram

Roj Dae-pa-Din Mah Bahman, 1379Yz.

Today, July 7, 2010 marks the 83rd death anniversary of our beloved Master, Ustad Saheb Behramshah Nowroji Shroff. Ceremonies to mark this occasion are taking place not only in the Ustad Saheb Behramshah Nowroji Shroff Daremeher at Jogeshwari, but also in various Agiaries and Atash Behrams throughout India. That a person is remembered so many years after his death with such reverence and awe is in itself a miracle. We have seen glimpses of his rich and chequered life in our series through the last year. I intend to bring out this series on his life in a book form so that more of our community may know the real facts behind this most amazing person.

Several Parsis, especially those who claim to be “well read, modern, independent thinkers” become very uncomfortable whenever the name of Ustad Saheb is taken. Even if an explanation for a difficult point in the religion is given to them, the fact that the source of this explanation comes from the revelations of Ustad Saheb makes them immediately reject the same, without applying their famous “rational mind” to the explanation. They also seem somewhat amused by the facts of the life of Ustad Saheb and the manner in which he was blessed to visit the Abed Sahebs of Demavand. One such “rational man”, writing in the Parsiana magazine some time ago made a vigorous demand that we should rise above such “troglodyte residents”. (Troglodyte means people who live in caves.) He felt very ashamed to even accept that the Zoroastrian religion could be preserved by some “primitive cave dwellers” speaking in a fancy language.

Yet the same rational Parsis have no compunction in bowing their heads before various god men of dubious repute of other religions, who indulge in hocus-pocus and glib talking, and who invariably get caught in immorality or financial capers later on. Rational Parsis flock to the shrines of some important holy men of India, yet refuse to believe that one of their own could have been fortunate to have received the blessings and teachings of our own hidden sages! I have met Parsi men and women who are at the very top of their respective vocations – top shot lawyers, doctors, scientists, judges, artists and many more who adore and worship some or other non-Parsi god man or are deep into the Rosicrucian Order, Freemasonry or Yoga. When they hear the details about the life and miracles of Ustad Saheb they exclaim: “aapra maa bhi evu kai hoy?” Some have changed their entire life after hearing about Ustad Saheb and after exploring his teachings with an open mind. Others would love to change, but are caught in a social trap of their own making – “loko su kehse?”, whereas others become very enthusiastic in the beginning but when the chapter on Tarikats and truth is explained, miraculously become most un-energetic! “Arre baap re, aay badhu kon paaley ne muke!”

Some time ago, a vicious campaign was started on one of the Parsi Zoroastrian mailing lists on the internet by an American Parsi. He claimed that all those who believed in Ustad Saheb were traitors and deviants, since (in his words) “they gave more importance to Ustad Saheb than to Prophet Zarathushtra!” He even went to the extent of counting how many times I had mentioned the words “Ustad Saheb” in my writings compared to how many times I had written “Prophet Zarathushtra!” Based on this very methodological and original research, he came to the conclusion that I (and others who write about Ustad Saheb ) loved Ustad Saheb more than our Prophet.

I had only one reply to this scholar. Ustad Saheb was the first person to reveal the Yazatic status of Prophet Zarathushtra. Ustad Saheb revealed that Zarathushtra was not some mortal poet, roaming from country to country till he finally managed to convince King Vistaspa and established the religion after doing some hocus-pocus and curing the King’s favourite horse! For the first time ever, Ustad Saheb explained each and every miracle listed in the Dinkard and other Avesta scriptures and gave a rational, fascinating and most satisfying explanation for all these incidents. And what have our scholars done? They are not even able to agree as to whether Zarathushtra existed! (Yes, that is right. Some scholars claim that he was a “mythical figure”, who never actually existed!) They are not able to agree on a date or even the century in which he was born, the place where he was born, and substantial details of his life and miracles and claim that throughout his life of 77 years, Zarathushtra merely composed 17 chapters of poetry (the Gathas), which by the way, they are unable to translate with any reasonable certainty! While one scholar translated a particular Avesta word in the Gathas as meaning ’salvation’, another translates the same word as ‘homosexuality’! What great research! What great uplifting and devotional fervour! God save us from these scholars! So who loves Zarathushtra more, those who talk about Ustad Saheb or these modern day scholars, for whom religion and controversy is their bread and butter!

In every religion and in every mystic tradition, the Guru or Ustad or Master is always immortalised. Are the followers of Ramakrishna less devoted to Lord Rama? Do the worshippers of Khwaja Chisti hold him more important than Allah? Do the lovers of Mother Teresa or Saint Xavier disregard Lord Christ? Are the followers of Kabir more loyal to him or to their respective gods? There is a beautiful couplet of Saint Kabir, where he explains the “problem” of “choosing” between Guru and God. Saint Kabir writes:

Guru, Govind dono khade
kaake laagoon Paaye?
balihari Guru aapne
Govind diyo bataaye

When both Guru and the Lord Govind stand before me
Whose feet should I fall at?
Of course I choose the Guru – through whose mercy and intercession
I realised and had the Darshan of Lord Govind!

Dear readers! This is the beauty of mysticism! There is no choosing or who is higher or lower! Without the revelations of our beloved Ustad Saheb, how could we have realized the brilliance and majesty of our religion and its most holy Prophet of Prophets! If we do love and take the name of our Ustad Saheb it is because he has truly revealed what or Zoroastrian religion really means, and has turned around my own life, and the lives of many other like me who were disillusioned and demoralized by the bumbling ‘research’ of our scholars and so called community leaders.

On this 83rd death anniversary of Ustad Saheb, we renew our pledge to him and our Prophet Zarathushtra. We revitalize ourselves to write more and more about him and to demonstrate and show to our community in these troubled times, that truly our religion is mazishtahecha, vahishtahecha, sraeshtahecha – the most majestic, the best and the most beautiful!

Ervad Marzban J. Hathiram

Roj Sarosh Mah Bahman, 1379 Yz.

The Kusti ritual begins with the ceremony of ‘Padyab’, literally, ‘putting water over’, that is, purifying the exposed parts of the body will pure well water. How is this done in the right manner? Take a copper Karasya filled with well water in the left hand. Praying “Khshnaothra Ahurahe Mazdao, Ashem Vohu 1″ first gaze into the Karasya, making sure the eyes make visual contact with the water in the Karasya. Then wash the right hand first, from the elbow joint to the tip of the fingers, followed by the left hand in the same way (while washing the left hand, the Karasya would be held in the right hand). Then, taking some of the water in the cup of the hand and passing it into the mouth, the oral cavity should be cleaned by gargling three times, taking care not to swallow any water. Thereafter, clean the whole face, taking care to wipe the nape of the neck and the back of the ears. Next, wash the exposed feet (right first, followed by left) from the ankle to the toes in a downward motion, taking care to clean both the top as well as the sole of the feet. Finally wash the hand used to wash the feet. [Note: The sequence given above is for a male. For females, the order is always left first, followed by right.]

While praying the formula given above, the following Mithra (thought capsule) should be passed: “May the six Frado (divine cleansing and purifying energies) present in this pure water aid in the spiritual cleansing of my Aipi and help me raise the intensity of my Khoreh.”

What is the significance of this ritual, which is mostly not followed properly? Water is the best cleansing agent known to man. But our Master, Ustad Saheb Behramshah Shroff, revealed that behind the physical cleansing properties of water, there lie great spiritual energies which are called Frado in Avesta. Ustad Saheb explained that there are six different types of Frado energies (the names of these energies are given in the Avan Nyaesh as Adu, Vanthwo, Gaetho, Khshaeto, Zantu and Danghu Frado). Each of these six Frado have a different role to play in various circumstances. It is these Frado which give water the ability to clean things, to dissolve things, to quench our thirst etc. When a devotee performs the Padyab, he begins by reciting “Khshnaothra Ahurahe Mazdao, Ashem Vohu 1.” While reciting this formula, he gazes into the water in the Karasya. As we are aware, nearly 70% of the human body is composed of water or aqueous fluids. The eye is almost completely water based. The aqueous liquid in the eyes throws out a specific Frado energy, called Vanthwo Frado, which has the ability to cleanse and purify. Accompanied by the vibrations produced by the recitation of the Avesta formula, the gaze of the eyes throws into the water, large amounts of Vanthwo Frado. This stimulates and activates the other Frado present in the water itself and supercharges the water with enormous amounts of spiritual cleansing energy, which will be used during the Padyab ceremony.

Parsis who have been lucky to attend and sit through a Nirangdin ceremony will now immediately realize why a very peculiar action is performed by the priests throughout this ceremony, over a hundred times. In the Nirangdin ceremony, two large copper vessels (Kaharna) are filled, one with well water and the other with the urine of the Varasyaji. Both these are covered with copper Kasyas and placed near the Hindola (stone altar) on which the apparatus of the ceremony is arranged. At specific times throughout the ceremony, one priest will first put his right hand above the blazing fire, to fumigate and cleanse it, and then lift the copper Kasya from the Kaharna. Then both priests gaze deep into the Kaharna, whilst reciting specific Avesta Manthras. As soon as they finish reciting the Manthras, the priest immediately covers the Kaharna with the Kasya. This action of the priests is very important and is one of the factors which go into making the normal urine of the Varasyaji into the consecrated Nirang, which is used for drinking during the Nahn before Navjotes and weddings. The priests are in a very heightened state of purity during this ceremony which lasts for 18 days. Their accumulated purity and spiritual power (called ‘Khub’) is poured from their eyes into the Taro, through the Frado energies, accompanied by the recitation of powerful Avesta Manthras. It is this combination of factors which makes Nirang stay unspoilt for so many years.

However, Ustad Saheb cautioned that the Frado energies can only exist and function properly in natural, free flowing water. He explained that when water is pumped over long distances, or piped from large diameter pipes to smaller diameter pipes (as happens in our city water distribution systems), a large amount of friction is produced by the water gushing into progressively narrow pipes. This friction and the attendant dragging force causes the loss and dissipation of the Frado energies. Such water is useless for any religious ceremony. This is the reason why all Agiaries and Atash Behrams have wells attached to them, and all water used for any ceremony MUST be drawn out from the well by hand.

Unfortunately today, because of the overwhelming population and the underground maze of leaking sewage pipes, many of the wells in our sacred institutions have become polluted. Wells are also spoilt by the discriminate throwing of flowers, sugar cubes and even eatables by our own Parsis in these wells due to mistaken beliefs. Some wells are also spoilt when the water is allowed to stagnate and not enough water is drawn out of the well. Moreover, due to the presence of high rise buildings around many Agiaries today (some in Agiary compounds themselves!) the light of the sun does not fall directly into the well for a reasonable length of time during the day. Sunlight also cleans the water of accumulated pollution. [This is also the reason why water is never drawn out of a well after sunset. Moreover, there is a long standing custom to always have a Divo placed in the niche of the well wall so that a thin ray of light always falls into the well at night.] For all these and more reasons, many wells in our religious complexes have become polluted. Trustees and priests attached to these institutions must take all steps to rectify this situation.

Well water for doing the Padyab at home is thus almost impossible today. In colonies such as Behram Baug, Parsis still have the ability to take well water from the Agiary well and keep the same in a copper vessel at home solely for the purpose of doing the Padyab Kusti. For others, there is no option but to use municipal tap water. However the proper Padyab can and should be performed during our visit to the Agiary every day. The act of performing the Padyab not only physically cleanses the exposed parts of the body, but the presence of the Frado energies cleans the accumulated spiritual pollution which gathers on the surface of our skin and ultimately takes the form of a greasy film like substance over it.

There is also another more practical reason for doing the complete Padyab ritual. Ustad Saheb explained that there is some element of Spiritual Power (Kuvvat) in every human being and in the Divine Ones. The Spiritual Potency or Power of Ahura Mazda is called Niru. The Spiritual Power of the Yazatas and the Amesha Spentas is called Aoj. The special spiritual power of the Yazata Sraosha, who looks after this earth and its inhabitants is called Tagi (as we recite in the Sarosh Baj: ‘Sarosh Asho, Tagi tan farman…’). Finally the spiritual power bequeathed to man is called Zor. In normal cases, the Zor power, which resides in the ultra-physical bodies of Keherp, Ushtan and Tevishi is muted and dormant. However, the act of performing the Padyab ritual awakens this dormant Zor. As it awakens, the Zor energy flows from the ultra-physical body to the physical body and the organs, making them perform efficiently and thereby enhancing their life and our life span in a legitimate Zoroastrian way.

As we have seen in earlier posts, the performance of the Kusti is our own personal communication with Ahura Mazda. Before we can begin our dialog with the Creator of the Universe, it is necessary to cleanse ourselves, both physically as well as spiritually. The Padyab is the essential requirement for doing that. Having done the Padyab, the washed parts of the body should be wiped clean with a small towel or handkerchief. Now, the performance of the Kusti ritual can be started.

Dear readers, as I keep saying again and again, all that we need and much more is present in our own religion. There is no need to look elsewhere. What is lacking is the knowledge and the faith to put that knowledge into action. On 7th July 2010, we shall mark the 83rd death anniversary of our Master, Ustad Saheb Behramshah Nowroji Shroff who passed away on that day in 1927. Where would we all be without his knowledge and revelation? Verily he put us on the right path to salvation and revealed to us the beauty and magnificence of our Zarathushtrian faith. Thousands of salaams to his holy Ruvan, tens of thousands more to his Masters – the hidden sages of Demavand and millions more salaams to our Prophet Asho Zarathushtra who gifted us this magnificent religion and the opportunity to be Parsis! Let us use this opportunity to earn our salvation and not fritter away this lifetime in trivial and materialistic pursuits!

Ervad Marzban J. Hathiram

Roj Amardad Mah Bahman, 1379 Yz.

It is my sad duty to inform readers of Frashogard that the holy Varasyaji ‘Shah Behram’, attached to the Bhagarsath Panth in Mumbai and stationed at the Cama Baug Agiary passed away this morning. The Pak Varasyaji had suffered a fall a few days ago and that led to paralysis. Although the best medical care was given to him at the hospital, Shah Behram could not be revived. Shah Behram lived to the very ripe age of 18 years and was older than the Varasyaji of Udvada who passed away last year. Later this morning, the body of Shah Behram was taken to the Dungerwadi grounds where it was buried, after placing a Sudreh and Kusti over its horns. The Varasyaji is one of the very few holy members of the animal kingdom which is allowed to be buried in the ground. The Anasers (spiritual building blocks which form the basis for DNA and the physical body) of the Varasyaji are so sublime that no pollution is caused in the earth by the burial of its body. Rather the earth eagerly welcomes receiving his body in her. Over many hundreds of years, the sublime Anasers of the Varasyaji will transmute into some precious ore. All other bodies (including humans) need to be exposed to the sunlight for their proper disposal.

The Bhagarsath Anjuman, being mindful of the advancing age of Shah Behram, had procured a suitable spare white bull, who was also housed at the Cama Baug Agiary. Last year, the Pak Varasyaji attached to the Panthaky Panth of Saronda, housed in the Banaji Agiary at Fort suddenly passed away, while a Nirangdin was in progress. At that time, the standby Varasyaji procured by the Bhagarsath Panth was given to the Panthaky Panth to tide over the death of the elder Varasyaji, since a number of Nirangdins were scheduled in that period at the Banaji Agiary. A condition was however attached by the Bhagarsath Panth that the Panthaky Panth would look for a replacement on an urgent basis and give a suitable bull as and when found. Shortly thereafter, a suitable bull was procured from the region on Dahanu and given to the Bhagarsath Panth. Now after the demise of Shah Behram, this young bull, aptly named Varzavand, will pass through the elaborate ceremonies of consecrating a Varasyaji spread over several days and become the spiritual heir to Shah Behram.

Our Master, Ustad Saheb Behramshah Nowroji Shroff has given a fascinating explanation of the Varasyaji and his extreme importance in our religion. Ustad Saheb revealed that the entire basis of the Zoroastrian religious ritual rests on three foundations: the Atash Behram Saheb; the Varasyaji and the Dokhma. The religion cannot survive without these three instruments. Ustad Saheb further revealed that the birth of a Varasyaji bull takes place only in the rarest of rare cases. A normal cow becomes pregnant and gives birth to a female calf as its first offspring at a time when the planet Jupiter is in a specific planetary position. This female calf grows up and gives birth to a female calf as its first offspring also when Jupiter is in an exalted position. This female calf in turn gives birth to a female first offspring when Jupiter is exalted. Only when these conditions are met over three generations, the last cow gives birth to a completely white bull as its first offspring – which is then taken and preserved and once the calf grows till it is about three years old, is then consecrated to become a Varasyaji.

What is special about a Varasyaji? Apart from the physical uniqueness of not having a single black hair (including the eyelashes, nose on the hair and the tail), whitish hoofs (both above and underneath) and a completely blemish free body (no piercings, defects, broken horn, etc.), the Varasyaji has great spiritual characteristics. Ustad Saheb revealed that the Varasyaji is born as the Pesh Ruvan (spiritual leader) of the animal kingdom. Because of the exaltedness of Jupiter (or rather the divine power of Burjis seen through our eyes as planet Jupiter) at the time of the birth of the Varasyaji and its previous mother ancestors, its Ushtan (life force, breath) is able to catch the lustrous vibrations of Burjis through its every breath. This exalted Ushtan is of a very high Aspandi or spiritual potency, almost reaching the level of Farreh Yazadi, the Lustre of the Yazatas. The Mithra (thought forces) of the Varasyaji always work on the good side of Nature, performing the function of ‘haataam jijishaam’, i.e. to live its life solely for the spiritual progress of others. This Mithra, present throughout the family of cattle (which is why the cow and bull are revered and hence can never be eaten), is supremely manifested in the Varasyaji. This Ushtan and Mithra permeate every atom of the Varasyaji’s body, giving rise to the spiritual Fire energy of Adar Froba within it.

The Varasyaji’s body has the same 16 Chakhras (receiving, processing and transmitting centres for spiritual power) as we do, but the 12th Chakhra, located on the sexual organs, is extremely exalted and under the control of Burjis. Thus the urine, passing through this energy centre becomes highly energised and potent with the spiritual energy of Burjis. Due to the super effluence of Burjis energy, the urine has the property of cleansing any spiritual pollution, replacing it with spiritual goodness, thereby giving rise to Asha – righteous and Divine Order. It is for this reason that the urine of the Varasyaji is mandated for our daily use. The tradition of applying ‘Ab-e-Zar’ (golden water, or the Varasyaji’s urine) over the exposed parts of the body after praying the specific Nirang (’shekasteh shekasteh shaitan…’) has disappeared from our community and even amongst priests today. Our modern thinking community members averred that this tradition was good in days when soap and disinfectant was not available, but now with a multitude of choices available, why use bull’s urine? Our community forgot the cardinal rule which Ustad Saheb taught – the use of Taro is not as a general disinfectant (which function it can also perform) but rather as the spiritual cleanser to clear our body of the spiritual pollution which we accumulate thorough the previous day and night. When this urine is collected in a specific manner and passed through the Nirangdin ceremony, its power becomes so great that the normal decomposition associated with waste matter stops and the resultant Nirang stays fresh and without foul odour for many years. The Nirang forms the basis for all other ceremonies and is the foundation of Zoroastrian ritual.

The hair taken from the tail of the Varasyaji also forms an important apparatus in all higher Zoroastrian rituals, when it is wound around the Varas ni Viti – a ring made from an amalgamation of 8 metals and formed into a spiritual battery. This Viti is charged by dipping in the Kundi (vessel) of well water and reciting the 101 names of God at the beginning of the Yazashne ceremony. How can a hair – which is considered dead matter and Nasu be used in our ceremonies? When this question was put to Ustad Saheb, he explained that in a normal person, hair is considered as dead matter. However, the exalted stature of the Varasyaji is such that when this hair is harvested and cleansed in a particular manner, by heating it over the Dadgah fire in a small fulia, mixed with the Bhasam (sacred ash taken from the Atash Behram Saheb in a secret ceremony after the Ushahin Gah Bui), the hair loses its Nasu property and the sacred Fire Energy of Atash Vohu Friyan is exalted within it. Hence the Burjis potency of the Varasyaji is concentrated and stored in the Varas (as the hair of the Varasyaji is technically called). As and when the ring is used in ceremonies, the hair of the Varasyaji behaves in the same manner and has the same effect as the Varasyaji’s own presence would have had! It is for this reason that when a Varasyaji passes away, the Varas is also untied from the ring and disposed in a very specific manner, and all higher liturgical ceremonies have to stop, till the new Varasyaji is consecrated.

It is observed at times that the Varasyaji becomes agitated and sometimes even violent. Some believed that this is because the Varasyaji is not allowed to mix with other cattle or to mate with a cow. Ustad Saheb was asked to explain this anomaly. Ustad Saheb revealed that the high exaltedness of the Varasyaji has to be maintained by not allowing him to mix with other cattle. Ustad Saheb further revealed that the semen of the Varasyaji has a very low sperm count and is unable to produce any offspring. Compared to the semen of other bulls, the semen of the Varasyaji is more watery. Even though the Varasyaji may sometimes go into heat, Nature has devised natural ways for its semen to be discharged through its urine. This is the reason, Ustad Saheb explained, why the urine of the Varasyaji is never collected in the Rapithwin Gah.

But the greatest wonder was when Ustad Saheb revealed the reason for some Varasyajis having a violent temper and disposition. Ustad Saheb said that the Varasyaji is the King of the animal kingdom and Nature has to work very hard to produce one Varasyaji. Its use in Zoroastrian ritual benefits the entire creation, not just the few Parsis who remain today. But when priests do not perform rituals properly, or take short cuts, or do not observe the strict rules of purity which are expected of them, the great effort taken by Nature to produce a Varasyaji goes to waste. This puts a great burden on the soul of such rogue priests. But more than that, it causes spiritual pain to the Varasyaji who realizes that it is not being utilised in the best manner, thereby failing in its role of helping creation attain Frashogard. This spiritual pain and anguish is manifest in the violent temper and behaviour of the Varasyaji!

Dear readers, what intricacy there lies in our religion and how wonderfully it has been explained by our Master! Those who laugh at our traditions and scoff at our beliefs have no idea of the wealth and depth of information and scientific explanations which are available! When will our priestly class arise from their ignorance and come to love and respect this majestic animal? When will Parsis stop enjoying their steak and chips and realize the harm being done by the global slaughter of cattle? If Parsis could eat cattle, why would we have a Gospand no Namaskar in our Khordeh Avesta, to pray when we lay our eyes on cattle first thing in the morning?

I would be failing in my duty if I did not point out the great and silent work being done by a few Parsi volunteers who, despite being busy professionals in their own field, take time out and gather the best of food and fodder for the four Varasyajis stationed in Mumbai (Nowrozji at Banaji Atash Behram; Khurshedji at Dadiseth Atash Behram; the late Shah Behram at Cama Baug and the about to be consecrated new Varasyaji Varzavand, also at Cama Baug), go and feed them daily and clean their stables and wash and take every little care of these holy creations. These unsung heroes are really doing great Zoroastrian work and will surely receive the choicest blessings of the Varasyaji and their Maker. May the Ruvan of late Shah Behram progress fast in Nature and reach its ultimate destination.

Ervad Marzban J. Hathiram

Roj Amardad Mah Dae, 1379 Yz.

The essence of Zoroastrian yoga is the purification of the Aipi. The fundamental building blocks for the correct and effective practice of Zoroastrian yoga are Manthra, Mithra and Yasna. ‘Manthra’ implies the correct and audible pronunciation of specific Avesta or Pazend prayer formulations. ‘Mithra’ implies running the correct and powerful thought processes or ‘thought capsules’ which relate to the deep, inner meaning of the Manthra passages being recited. ‘Yasna’ means performing the special kinetics or ritualistic processes associated with the particular Mantra. Whenever we begin the process of performing the Kusti or any other form of Zoroastrian yoga, these three building blocks must always and compulsorily be in unison. This is the real Zoroastrian form of meditation – it’s not easy, but a conscious effort must be made to try and put it into practice.

To practically illustrate this concept, the correct and perfect recitation of the Kem na Mazda prayer, which forms the beginning of the Kusti ritual comprises the Manthra block of this yogic exercise. The running in the mind of certain specific thought capsules associated with the meaning of the Kem na Mazda prayer and its function in the Kusti ritual forms the Mithra block of the exercise. Finally the position of the arms and the untying of the Kusti at the end of the Kem na Mazda recital comprise the Yasna block of the exercise. Each of these three separate processes must be amalgamated to form one unique and unified exercise – that is what is called a real Kusti prayer.

Performing the perfect Kusti does not start with the Kem na Mazda prayer. It starts much before, with the act of putting on (or changing) the Sudreh over the body. Our Master explained that the act of putting on a Sudreh should be accompanied by certain Mithra – thought capsules which give – in a compressed form, the actual functioning and deep inner meaning of the Sudreh. Ustad Saheb revealed that the Sudreh is not some mere symbol of our religion (if so, why would we wear it where it cannot be seen?) but an ‘Alat’- a spiritual apparatus which helps us in our onward progress. This is the reason why the Sudreh has to be of a particular material (cotton), of a specific colour (white), of a certain length (covering the knees), and having 9 definite seams – the two sleeves, the front and back parts, the Gireban in front, the Girdo at the back, the parallel seam on the left (for males, reversed for females) and the triangular seam on the right (for males, reversed for females). There is a particular method to be used in sewing the Sudreh, which has to be done with the recitation of specific Manthra (which is why a Sudreh can never be sewn by a non-Parsi). We shall leave the detailed explanation of the Sudreh and its construction for a later post. Currently we shall confine ourselves to understanding how to put on the Sudreh.

Ustad Saheb revealed that while putting on the Sudreh, there is a specific order to be followed. While putting on the Sudreh, the eye should very briefly examine each of the 9 seams shown above, and pass a Mithra or thought capsule related to that seam. Readers may feel that this would take a long time. However, with practice, the thought processes are very easy to complete quite swiftly and after a short period of practice, passing the thoughts would become almost instantaneous. This passing of the thought capsule plays a critical role in ensuring that a Sudreh is never put on inside out, or a torn or improperly sewn Sudreh is not put on, since that lapse would be exposed while passing the Mithra.

While the thought capsules for each of the seams is important, Ustad Saheb laid great emphasis on passing the Mithra for the Gireban and the Girdo. The Gireban is the small pocket like bag sewn in the front of the Sudreh, which should rest near the heart. (More accurately, the Gireban should be positioned at the length of the individual’s hand span when placed from his chin downwards to the chest.) The Girdo is the small semi-circular patch sewn on the neck of the Sudreh. There is a misconception that only gents Sudreh should have the Girdo – both ladies and gents Sudreh should carry the Girdo.

What is the function of these two small patches? Ustad Saheb explained that the Girdo represents the load we have to bear – the load of the sins caused by the evil thoughts, words and deeds committed in earlier lives. It is this load we have to bear in the current life and try to mitigate and extinguish by the good thoughts words and deeds of the present life. Our position and state of the current life is largely determined by the obligations placed on us through our previous actions. This can be of both good as well as not good type. The Girdo on the neck of the Sudreh signifies to the Parsi Zoroastrian that he bears a load on his shoulders – a spiritual cross which he has to bear and carry himself. The weight and load of that spiritual burden depends solely on his own past thoughts, words and deeds. Thus an important practical lesson is learnt while passing our eyes over the Girdo – we have no one to blame but ourselves for the trials and tribulations we face in this life. In the same manner, our redemption shall come only through our own good thoughts, words and deeds. Nature and her Creator, Ahura Mazda helps by preparing the groundwork and background to enable us to do good. But the performance of good comes solely from our own effort and contribution. There is no short cut to spiritual redemption and salvation – it is hard work and the Girdo signifies this burden we have to bear.

On the other hand the Gireban (from the root Garew – ‘to hold on to, to catch on to’) – or the pocket of virtue, is our spiritual strongbox. Every good thought, word or deed done in the current life is symbolically stored in the Gireban. As more and more virtue is accumulated in the Gireban, the load of the Girdo eases on us. The Gireban is strategically placed near the heart – not only the most important organ of the body, but also the seat of the 10th Chakhra – where our store of our faith and conscience resides. As we collect more virtue, the swollen Gireban provides succour and nourishment to the 10th Chakhra, thereby making the our faith in our religion and the Creator and His Prophet Zarathushtra even more strong. Faith is the fundamental building block for spiritual progress and the more virtue that is gathered by the practice of good thoughts, words and deeds, the stronger our faith becomes. This strength of faith helps in bravely meeting the difficulties in our life. The 10th Chakhra is also the seat of our conscience – that inner voice which makes us feel guilty after committing a crime. Ustad Saheb explained that through the practice of the correct Kusti and the related Manthras, the bite of conscience becomes stronger in individuals. When the conscience bites BEFORE we commit the crime (that is, when the thought process to commit the crime originates), we can safely say that we have begun our journey to spiritual salvation.

To summarize, the following Mithra needs to be run while putting on the Sudreh and while glancing at the Girdo and the Gireban. “May my Lord Ahura Mazda give me the spiritual strength to bear the load of my past sins. In this current life, may I gather more and more virtue in this Gireban of my Sudreh, so that my faith in Ahura Mazda and His Prophet Zarathushtra grows, and this faith increases the bite of my conscience, so that I may not fall into any new sin.”

Dear readers, I implore you to try and pass this thought in your mind every day when you put on a fresh Sudreh. It does not take any time at all. It just needs to be cultivated as a habit. Over a period of time, you will yourself notice a great difference in your attitude towards life in general. This small Mithra or thought capsule will greatly encourage you to face the difficult times which come to bear on us, and will make your faith and conscience firmer and more receptive. This is a real spiritual exercise and the beginning of the performance of a perfect Kusti. May we all achieve this perfection in our lifetime!

Ervad Marzban J. Hathiram

Roj Tir Mah Adar, 1379 Yz.

The earlier post on Parsis, yogic exercises, and pranayam introduced readers to the Zoroastrian concept of Dum, or spiritual breath and the divine truth that the number of a person’s breathes are predetermined in nature. It was shown that any attempt to elongate, prolong or extend the individual breath cycle causes spiritual regression for the Zoroastrian soul. This was one of the main reasons for the prohibition of pranayama or breath control or elongation which forms an intrinsic part of Hath yoga. The earlier article also introduced to readers the very important concept of Ushtan, or life breath. Every person draws in, along with the oxygen vital to his or her existence, a part of the breath of the Prophet of their respective religion. This Ushtan is what causes the ultra-physical and divine parts of his body to live and perform their necessary functions. The ceremony to connect the breath of a Zoroastrian to the breath of his Prophet Zarathushtra is the Navjote. The practice of pranayam or the chanting of mantras of religions other than his own causes lack of faith in a Zoroastrian and results in severe spiritual regression of the soul. It was clarified that the practice of doing yogic asanas for health or therapeutic purposes was allowed as long as it was not accompanied by the chanting of any alien mantra or words.

Does the Zoroastrian religion have a valid and legal method whereby the expending of the limited number of breaths we have can be lessened in any manner? Why should a Parsi Zoroastrian not make use of a valid technique to extend his lifetime? Our Master, Ustad Saheb Behramshah N. Shroff revealed the secrets of this in a very simple and easy to understand manner. Ustad Saheb said that the expending of the limited Dums of a Parsi Zoroastrian was not dependent on any exercise or on breath control. He disclosed that the burning up of Dum (or what he also called ’shwas-o-shwas’) was not a mechanical process but a spiritual process. When a Parsi thinks, speaks or performs a deed which is in line with the rules and tenets of the religion, a significantly less amount of Dum gets expended than when a Parsi thinks, speaks or performs a deed which goes against the basic rules of the religion. However, the skewed ratio of this process was revealed to me when listening to a recording of an old lecture given by Jehangir Chiniwalla. In that lecture, Jehangirji mentions that when a Parsi speaks the truth, 5 Dum get expended. But when the same individual lies (regarding any matter, not just religious), 50 Dum get expended! This is an extraordinarily high ratio and an eye opener for many of us (including myself). It is through this ratio that the secret of man’s longevity is revealed! Of course this cannot be the only contributor to a man’s longevity but it can still significantly alter the course of his life.

Ustad Saheb further revealed that the expending of Dum was closely linked to the state of the Aipi of a person. As we have seen earlier, a person’s body is composed of nine parts – three physical, three ultra-physical and three spiritual. The three ultra-physical parts of the body – called Keherp, Ushtan and Tevishi extend outside the physical core body by a few inches. These are also collectively called the Aipi – the subtle atmosphere around an individual. The area of the Aipi extends from the physical body to the circular expanse covered when a person stands with his arms on his hips. This Aipi, although invisible to us, can be very easily seen and read by advanced souls, including some Tibetan lamas who can effortlessly tell you how you have spent the last 24 hours. How is this possible? Khshnoom explains that each and every one of our innermost thoughts, words and deeds are captured and remain as a record of our past deeds at three places in nature. The first record and imprint is created on the ground on which that thought, word or deed was manifested. The second imprint is captured in our Aipi. The third record is maintained in one of two places: if it was a good thought, word or deed, it is stored in the celestial South – known as Dadar-e-Gehan. If it was a bad thought, word or deed, it is stored in the celestial North – known as Apakhtar. Over the years, this cloud of good and bad imprints gathers a form. It is this form which the Ruvan of a deceased persons sees on the fourth day after death, when it arrives on the doorstep of Chinvat. Depending on our lifestyle, the form can be a beautiful maiden, or a ugly hag.

Meanwhile the imprint in our Aipi also gathers. Depending on our lifestyle, the Aipi can be heavily polluted with the imprints of our evil thoughts, words and deeds; or can be radiant with our good thoughts, words and deeds. This is the reason why the photographs of holy men and women always have a halo around their heads – it is the extension of their superbly pure Aipi – which though invisible in normal individuals, is so powerful in the holy ones that it extends out of the body and is visible to normal persons too. Parsis who carefully observe such small things will realize that it is only in the portrait of our Prophet Zarathushtra, that the halo extends even from beyond His feet! My dear Parsis, when will we realize the great spiritual stature of our dear Prophet – who was a Yazata in human form and not some philosopher and poet!

Thus the fundamental principle and motive of Zoroastrian Yoga is to purify the Aipi. When an Aipi is clear, unpolluted and radiant, the Chakhras – the 16 Spiritual-energy receiving, processing and distribution centres present in our Keherp body, can function wonderfully well. Throughout the day and night, the Divine Government of Ahura Mazda works towards the salvation of creation. This Divine Functioning causes the raining of spiritual blessings – called Asere Roshni – to descend on this earth. When a person’s Chakhras are clear and unburdened, this Asere Roshni is easily attracted by the Chakhras, which assimilate this energy in our ultra-physical bodies, process it further and then distribute it to our physical body. It is this spiritual energy which lessens the expending of our Dums, and thereby enables us to elongate our time on earth. In short, a clean and radiant Aipi is the key to a long, healthy and satisfying life.

How do we keep the Aipi clean? The fundamental method of cleansing the Aipi of its accumulated debris is the performance of the correct and complete Kusti ritual. And this is where the problem starts. Performing a Kusti is a deeply spiritual, intensely meditational and supremely important ritual. It is that moment when we have to cut off our mind from the normal day-to-day humdrum thought processes, and instead focus on Ahura Mazda, His Prophet Zarathushtra and our own special Khuda – or personal god. One correct, perfect and intense Kusti can lead even the worst sinner to salvation! But today how many of us can put our hand on our heart and confess that we do the Kusti in this manner? I see hundreds of Parsis coming to my Agiary and performing the Kusti before entering the Hall of the Padshah Saheb. I can say without exaggeration that 99% of these performances are mechanical, devoid of devotion, and some are downright wrong! We go through the motions of untying and tying the Kusti but the mind is somewhere else. I can write pages on how we do the Kusti wrong. But I will rather save my time (and yours) by telling you how to do the right Kusti.

Dear readers, the Kusti is the fundamental building block of our spiritual progress. A soul takes thousands of births before it attains the Divine Right to put on a Sudreh! We are that exclusive few! Yet we are wasting this great Divine Gift given by our Prophet and the Creator. People talk of meditation and Art-of-Living classes. For a Parsi the Art-of-tying-the -Kusti is the supreme and easiest way to indulge in a one-to-one conversation with his Maker and his Prophet! It is the deepest of meditations and can take our mind right to the feet of our Creator! But we must learn to do it properly and completely. Our beloved Ustad Saheb has shown us the method and we shall analyse it in our next post.

Ervad Marzban J. Hathiram

Roj Amardad Mah Adar, 1379 Yz.

Some readers of Frashogard have asked me to comment on an unfortunate incident which happened at Dungerwadi last week on 15th April. What really happened can be described very briefly as follows:

A Parsi gentleman residing at Godrej Baug passed away and the four days’ ceremonies were to be held at Dungerwadi. The family of the deceased entrusted the responsibility of the prayers to the Jokhi Agiary at Godrej Baug, currently managed by Mrs. Mahrukh P. Madan. As per normal practice, Mrs. Madan contacted her Dungerwadi liaison Mobed, Ervad Jal Balsara to make arrangements there and also deputed a Mobed from her Agiary, Ervad Dara Karanjia to stand for the Geh Sarna prayer.

The Geh Sarna prayers were started by Ervad Jal Balsara and Ervad Dara Karanjia but persons who had gathered for the Paidust realised that things were not going smoothly. Ervad Karanjia could not keep up with the pace set by Ervad Balsara and the smooth unison with which the Geh Sarna prayers are generally recited was missing. After a few minutes, Ervad Balsara, realising that Ervad Karanjia was not in any position to say the prayers with the required intensity, accuracy and speed, stopped the ceremony and walked off in a huff.

This naturally upset the relatives of the deceased and there was some commotion and arguments. Ervad Balsara refused to do the prayers with Ervad Karanjia, claiming that he did not want to be part of a sin, since Ervad Karanjia had no knowledge of the prayers. As the arguments continued and tempers rose, some calls were made to the Trustees of the BPP and two of them arrived shortly. The first task at hand was to complete the Geh Sarna prayer. Accordingly another Mobed, who prays regularly at the Dungerwadi was contacted and soon thereafter, the Geh Sarna prayer was completed to the satisfaction of all.

The brother of the deceased has issued an emotional letter on the net which has been circulated to many Parsis in which he has blamed Ervad Jal Balsara for conduct unbecoming of a Priest and has made other observations against him.

Firstly, I must clarify that I am related to the deceased, who was a cousin of my mother. My mother was present at the ceremony and in fact called me when the incident happened. Secondly, I must clarify that Ervad Jal Balsara is also the liaison Mobed for the Ustad Saheb Behramshah N. Shroff Daremeher of which I am the Panthaky. Having made this clear, the following are my observations on this incident.

It has been a long standing practice in Mumbai that Panthakys of various Agiaries have a liaison Mobed at Dungerwadi to take care of the needs of clients who stay there for the four days’ ceremonies. This arrangement greatly reduces the tension of the Panthaky in arranging for Mobeds, getting ready the various items required for the ceremonies there and letting him concentrate on the prayers which must be recited at the Agiary simultaneously with the prayers at Dungerwadi (specifically the Baj of Sarosh to be consecrated in every Gah and the Yasna and Vandidad ceremonies which are done during the first four days).

Ervad Jal Balsara is a pucca Yaozdathregar Mobed trained at the Dadar Madressa, who has been practicing Mobedi for the last 53 years at Dungerwadi. In addition he has performed all the major ceremonies of our religion including the Nirangdin. His stamina and energy levels are astounding for a man of his age. During this half century of service, Ervad Balsara has probably performed the Geh Sarna ceremony over 25,000 times (sometimes three in a day) and in one way or the other, served almost every Parsi family in Mumbai. He is available night or day, on every day – including Parsi festival holidays when most priests refuse to work. His dedication and steadfastness towards his job is commendable and sets an example to Mobeds half his age who get tired easily.

My readers have already read in an earlier post the significance of the Geh Sarna ceremony. But many would not know the amount of energy which is expended, standing at one place for 45 minutes, praying in a loud and sonorous voice, the very difficult Ahunavaiti Gatha. Moreover, every stanza of the Gatha (of four lines) must be recited in one breath, without stopping to catch breath. After this exertion, the Mobed Sahebs have to escort the body to the door of the Dokhma – which is a strenuous and steep climb. Only after the body is placed in the Dokhma do the Mobeds finish the Baj and end their effort. To do this day in and day out, mostly more than once a day takes not only strength and stamina but also a certain degree of spiritual power.

We all have our weaknesses, and Ervad Jal is no exception. His years of dealing with death have made him somewhat rough and curt and sometimes unable to comprehend the emotion which relatives feel when a loved one passes away. But I have seen Ervad Jal on several occasions very deeply affected by the death of someone he knew, although he makes no show of it. There are many Behdins who grudge a Mobed his hard earned fees and there are some who have cheated Mobeds in this regard. Aware of this and having been a victim of it on some occasions, Ervad Balsara sometimes displays haste in collecting his fees, which angers some Behdins. Many Behdins believe that priests should always remain in a state of near poverty and display traces of jealousy when they see a relatively prosperous priest. Ervad Balsara has earned a good amount through his great efforts and toil and has travelled the world on several occasions. He also likes to recount the tales of his travels, which sometimes arouses the envy of others. It is these facets of his personality which make Ervad Balsara a somewhat disliked man. As someone who has known and interacted with him for many years, I can vouch that Ervad Jal has always been there whenever I have required his help, and is also one of the few Mobeds who is ready to share his insight and advice on religious matters.

In the incident which happened recently, a lot of blame has been put on Ervad Jal Balsara, which is totally unfair. If there is anybody to blame it is the priest who did not know how to pray the Ahunavaiti Gatha, and more so the Panthaky who deputed this priest to Dungerwadi. Within Mobedi circles, the “abilities” of Ervad Karanjia are so well known that he has had to move from one Agiary to another. He should not have been deputed for this task in the first place by his Panthaky. Ervad Balsara also has to share some of the blame by agreeing to stand with him, since he knew that this Mobed was incapable of undertaking the rigour of the Geh Sarna ritual. Had he refused to stand with him from the beginning, this incident would not have occurred. But continuing with the ceremony was not correct and although the way it was handled was un-polite, Ervad Jal was justified in stopping the ceremony midway. But he should have immediately clarified his position to the family of the deceased in a polite manner and then immediately called for a replacement Mobed to re-start and complete the Geh Sarna.

Finally, the emotional brother has stated in his letter that he has decided not to go to the Dungerwadi when he passes away. That is a knee jerk reaction and totally uncalled for. If a finger has a wound, do we chop of the entire arm? Can one wrong be righted by doing another wrong? No. We must do our sacred duty as prescribed in the religion and leave the result to Nature. Whatever disturbances are caused by the improper recital of prayers or improper performance of ceremonies can be rectified by Nature to some extent. Put your trust in God and His Divine Mercy and do not let emotional outbursts guide you on to a dangerous and irreligious path.

Our religion encourages us all to always take a long term view of events and not get swayed by short term incidents. Even in this case, a great good has come about. How so? Ervad Balsara’s action has made sure that this Mobed never again dare stand for a Geh Sarna ceremony. If Ervad Balsara had not acted in this fashion the irreligious act of an unlearned and unskilled Mobed would have gone unnoticed and that Mobed would have been encouraged to do even more such irreligious acts in the future. He could have, with the lapses in his Manthravani, put the onward journey of many Zoroastrian souls in great danger. But with Ervad Balsara’s courageous action, we can be assured that the Geh Sarna prayers at Dungerwadi will be said only by priests who are competent, well trained and who understand what they are doing. As per the letter, the deceased was a frequent visitor to Pak Iranshah. It was these good deeds in his life which came to the rescue of the deceased’s soul and helped him get a complete, correct and proper Geh Sarna prayer and other prayers. Not even a single good thought ever goes to waste, dear readers! We must always strive to think good, speak truth and perform righteous action. For such a Zoroastrian, the end result will always be salvation.

This incident once again brings to the limelight a great deficiency in our Mobedi Tola today – the lack of internal audit and a central authority. In the days gone by, every Mobedi Tola was strictly governed by their respective Dasturs, who had the final say in whether a Mobed could perform a ceremony or not. In the Navsari Bhagarsath Tola, no ceremony could be undertaken without the grant of approval (“rajaa levaani”) of the Vada Dasturji. Those who did not maintain the strict standards of the Tola were “benched” – that is, they were put on compulsory “leave” for some duration of time, and could restart their prayers only after taking the Vada Dasturji’s permission. Sadly, over the years, this practice fell in to disuse and the Mobeds began to do as they pleased.

Even today, it is possible for the Panthaky of an Agiary to maintain a strict check on his Mobeds. But the acute shortage of priests and the heavy workload in some Agiaries makes the Panthaky loosen his strictness and from there it is a road downhill. The Panthaky should lead by example – set his own personal standards so high that the Mobeds of his Agiary look up to him and try and emulate him. Sadly, this is often not the case.

In conclusion, the state of our Priesthood also reflects the state of our community – we are like a herd of cattle without a master (“dhani vagar na dhor” ), everybody trying to do his own thing and therefore nobody goes anywhere. This is precisely the prediction which our Master, Ustad Saheb Behramshah Nowroji Shroff had forecasted over 80 years ago. He had said that the practice of Yasna Daruji (illicit behaviour during and illegal shortening of ceremonies) would cause the downfall of the priesthood and also result in the closing down of some Agiaries. But in this sea of despondency, our Ustad Saheb left a great hope – in forecasting the arrival of some advanced souls, who would lead the Mobedi Tola out of this ignorance and once again uplift them to their high standards. Our Ustad Saheb said that the advent of these souls will happen before the advent of the Promised Saviour, Shah Behram Varzavand.

I request all the readers of this blog, that after your daily prayers, please pray to Dadar Ahura Mazda that the advent of these advanced souls happens early, so that we may once again walk on the path of righteousness and honesty, for which my brother Mobeds were once so well known and respected for. Ustad Saheb used to always refer to his great Master, the Sraoshavarez (co-worker of Sarosh Yazad) Marzbanji Saheb and say: wherever he put his foot on the earth, the very earth would cry out in ecstasy: “Blessed am I, that this great soul has put his foot here on me!” It is the sacred duty of every Mobed to try and strive to achieve that level of piety and purity. When we aim for the impossible, everything else becomes possible.

Ervad Marzban J. Hathiram

Roj Spendarmad Mah Adar, 1379 Yz.

For the last few years, the community has had to bear in silence the brunt of the reformist agenda posted through the columns of the venerable Jame Jamshed newspaper, which was once the bastion of orthodoxy and religiousness. Many campaigns and attacks were carried out through this newspaper on our religion, its sacred institutions, our Manthras and our long standing traditions. This was possible due to the absolute intellectual, ethical and moral inadequacy of the so-called editor of the paper.

The hopes of the right minded and traditional community members were greatly uplifted when Ms. Shernaaz Engineer was appointed Editor of the Jame by the owners a few months ago. Well known for her upright behaviour, ethical attitude and journalistic pride and courage, Ms. Engineer was like a breath of fresh air. She promised to bring about righteous change in the manner in which the paper was run and within a short time we did see significant and positive changes, not only in terms of editorial content and presentation but also righting the balance between orthodox and reformist sections of the community.

It came as a great surprise therefore, to see the full page advertisement given by “Roshni and Savio D’Souza” thanking all kinds of people who helped in getting the farcical “navjote” of their daughter performed. Readers may be aware that there was frenetic activity through the last two weeks when news surfaced of the attempt of this inter-married couple to get the so-called navjote of their daughter performed at Colaba through the renegade and apostate “priest” Khushroo Madon. Various people swung in to action to try and prevent this irreligious act. Despite their best efforts, the D’Souzas had greater pull and managed to get the Deputy Chief Minister involved and through this influence this ceremony went ahead and a reception was also held.

This act, which goes against the very basic fabric of our religion, is a slap in the face for all our age old traditions, and is totally against the advice given by all the High Priests to this couple. Not being content with this, the irreligious couple had the gumption to take out a full page advertisement in the Jame Jamshed – “thanking” all those who had joined in this anti-religious act. And Jame Jamshed merrily published this ad.

This is a new low for our community – a non-Parsi breaks the basic rule of our religion, then publishes an advertisement thanking others who joined him in perpetuating the crime, the community’s premier paper publishes this ad – right opposite the page where the community’s High Priests have written that this should not be allowed.

Where are we headed as a community? This thought often occupies my mind. When incidents like this happen and are glorified by the press, it causes great grief and confusion in the minds of the faithful members of our community. It builds up a peer pressure to accept this irreligious act and becomes the new bench mark to be aped and followed by the impressionable members of the community.

As the community’s paper, Jame Jamshed carries a great responsibility – not only of reporting news and views, but also helping in preserving the traditional ethos and long standing traditions of the community. By allowing an advertisement like this to be carried, Jame Jamshed has betrayed the sacred trust reposed in it by the community. No excuses of presenting both sides or “it’s just their view” will wash. Jame Jamshed’s actions have greviously hurt the sentiments of a large section of the community and I have sent a strong letter of protest to the Editor. I request my readers to write individually to the Editor of Jame Jamshed [mailto:editorjamejamshed@gmail.com] and make their displeasure known to her. It is only when a large number of people protest that Ms. Engineer will realize that the community is strongly against such acts and will not condone this kind of opportunistic behaviour in the garb of “being fair”.

Madam Editor, first be fair to your religion and the sacred vow you took when your Navjote was done, then talk about fairness to liberals and those who are bent on destroying the sacred and traditional character of our community.

Ervad Marzban J. Hathiram