Frashogard

Roj Hormuz Mah Meher, 1379 Yz.

As can be expected from our community press, none of the newspapers carried any news about the passing of the Master. Mr. Jehangir Vimadalal, a leading advocate and great believer of Ustad Saheb made inquiries and found out that although an obituary had been written and sent to the Jame Jamshed for publication, the same was not carried since it contained the names of the Masani brothers and Jame Jamshed did not print anything with their name! Finally, Mr. Vimadalal himself penned an article on the life of the Master and it appeared in Jame three weeks after his passing away. The Theosophical magazine ‘Cherag’ carried an obituary on Ustad Saheb written by Mr. Ardeshir Billimoria, an admirer of the Master. Later on a small note on Ustad Saheb was printed in the Parsi Prakash magazine.

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Roj Asman Mah Sherevar, 1379 Yz.

With the growing power of his amal and the blessings of Ustad Saheb, Dr. Framroze began his life mission – the writing of authoritative volumes on Khshnoom. An ardent fan of Persian poetry and a great researcher in Iranian and world history, Dr. Framroze first concentrated on setting right the wrongs perpetrated by biased Greek historians, who wrote about the Persian empire with great jealousy and hatred. These Greek sources formed the bedrock of modern historical studies at that time and resulted in the Persians being depicted in almost barbaric fashion, whereas the truth was far removed from these fallacies.

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Roj Ashtad Mah Sherevar, 1379 Yz.

That very evening there was a stormy meeting between Ustad Saheb and his close disciples, wherein the Master publicly scolded those who had failed him so miserably. Instead of accepting their errors and seeking forgiveness, a leading student fought back and insulted the Master using very crude language. Heartbroken, the Master decided to return to Surat and for a full year did not come to Bombay. When he finally came back in March 1924 to attend the Fasli Muktad, the same students who had let him down publicly announced their repentance and drafted an apology letter. However, the damage had been done and Ustad Saheb retired to Surat to spend the remaining part of his life, never to return again to Bombay.

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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.

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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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Roj Ashishvangh Mah Tir, 1379 Yz.

The beginning of the observance of the Fasli Hingams by the Societies brought out one important question: what about the Muktad? Many queries regarding the Muktad and its observance were put to Ustad Saheb. Ustad Saheb revealed in quite some detail the way in which these observances were practiced both in ancient Iran as well as in Demavand.

In the times of the monarchy, Ustad Saheb explained, the entire functioning of the priestly order was entirely supervised by the King. The priests of those times were not attached to any Agiary or Daremeher but were in fact employees of the Zoroastrian monarchy which ruled Iran.

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Roj Khorshed Mah Tir, 1379 Yz.

At the beginning of the 20th century, under the influence of the western studies of our religion and the so-called advances of science and technology, some Parsi reformers advocated that the community should give up the Shahenshahi calendar and instead adopt the Fasli calendar – that based on the seasons, wherein the New Year fell on 21st March (popularly called Jamshedi Navroze) and the other months fell correctly as per the seasons. This was a very controversial move and aroused great debate.

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Roj Dae-pa-Adar Mah Tir, 1379 Yz.

Fasli Roj Adar Mah Adar, Salgreh of Iranshah Atash Behram.

Meanwhile the work of disseminating the knowledge of Khshnoom was going ahead full steam. Before the seminal article of Ustad Saheb on the meaning of Frashogard in volume 5, issue 1 of Frashogard magazine, the previous issue carried an even more important article by Ustad Saheb on the role of Sarosh Yazad in the progress of man and this earth. This article explained for the first time the intricate details of the various functions carried out by the Yazata Sarosh which help man in his quest to come closer to Ahura Mazda. Ustad Saheb explained the need and importance of every Parsi to be in constant contact – paiwand – with Sarosh Yazad. For this purpose, Ustad Saheb enumerated the various ways in which a Parsi could always maintain this connection, the most important being the performance of the Sarosh ni Khshnuman ni Kusti. This ancient ritual, which had been forgotten over the years of stay in India was once again revived by Ustad Saheb. the Master explained the critical role of Sarosh in the moments and days after the death of a Parsi, and why it was imperative that a Parsi soul, after the physical death, should immediately come under the Panaah – protection of Sarosh Yazad and also the extremely pitiable condition of souls which do not get this shelter. This article was later reprinted as a booklet and over 5000 copies were distributed free within the community. Reprints of this small booklet are still available today.

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