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 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.

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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 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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