Frashogard

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.

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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.

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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.

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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 Marespand Mah Amardad, 1379 Yz.

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

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Roj Gosh Mah Amardad, 1379 Yz.

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

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Roj Hormazd Mah Amardad, 1379 Yz.

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

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