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.
Thus as per the directions left behind by Nairyosangh Dhaval, the Fasal Alat was merged into the Revaji Alat in 1006 AD. Although this was a necessary step, it also had the effect of somewhat lowering the efficacy of the various ceremonies performed by the Mobed Sahebs, since the calendar followed after 1006 AD was not correctly synced with the cosmic movement of planets. As the difference between the calendar months of the revised (Shahenshahi) calendar and the actual movement of the planets and constellations increased, the efficacy of the prayers based on the revised system also decreased. This is an ongoing process and is due to the passage of time and the various obligations which the community has to fulfill with the land of India. However, the advent of the British and the adoption by the Parsis of the western civilization hastened the spiritual downfall of the community.
Ustad Saheb was of course, deeply aware of these circumstances. It was precisely to arrest this downward spiral that the Abed Sahebs of Demavand had attracted him (due to his past obligations with the Sraoshavarez) and imparted the knowledge of Khshnoom to him during his three and a half year stay at Demavand. The establishment of the knowledge of Khshnoom within the Parsi community was an important step to somewhat lessen this downward slide, and to create a body of individuals who would stay steadfast in upholding the tenets and practices of the Zoroastrian faith. In order to help Ustad Saheb in this mission, the Abed Sahebs had granted him several favours and gifts, some of which we have examined earlier. One such important gift was the Amal, or spiritual practice of certain Manthras, which enhanced the spiritual potency of Ustad Saheb’s Ruvan to a very high level.
There are several Spiritual Fire energies (called Atash) which reside in our body. One such Atash energy is called Atash-e-Vohu Friyan, which is present in all members of the human and animal kingdom, and which is the actual energy which keeps us alive, by giving heat to our body. When this Atash stops functioning, death occurs and the body goes cold. Along with Atash-e-Vohu Friyan, there are four other Atash energies which need to be fully awakened and activated within the human body, for the complete spiritual development of the person. The lowest of these four energies is called Atash-e-Dara, which has a further 1001 levels and gradations. Once a person passes through these levels, he attains the level of Atash-e-Nairyosangh. After passing through the various levels of Atash-e-Nairyosangh, the person achieves the level of Atash-e-Khoreh, and finally thereafter Atash-e-Frah. Once a person reaches this level he becomes an associate of nature and is able to see and participate in the actual working of nature.
By the practice of certain Tarikats, as well as the Amal of specific Manthras, Ustad Saheb had cleared the 1001 levels of Atash-e-Dara and had almost reached the level of Atash-e-Nairyosangh. With the blessings of his Master, the Sraoshavarez Marzbanji Saheb, Ustad Saheb was destined to advance even further. This was the spiritual stature of our Master. He was not just a man of learning and wisdom but a powerful instrumentality which helped in stemming the decline of the Parsi community to a great extent by revealing the Divine Knowledge of Khshnoom. Through his spiritually advanced eyes, Ustad Saheb saw that the efficacy of the ceremonies performed by priests based on the old calendar had reduced quite considerably, and was also being further worsened by the ignorance of the priests and the various unethical methods used by them in order to perform a greater number of ceremonies to earn more income.
Ustad Saheb was also aware that the mammoth work of re-introducing the Fasal Alat and reorganizing the calendar to the correct point in nature was one of the main missions of the coming saviour, Shah Behram Varzavand. However, Ustad Saheb cared deeply for his community and was hopeful that based on the blessings of his Spiritual Masters, his own profound knowledge of ritual, the close but dedicated circle of disciples around him, as well as the nearly miraculous acquisition of land and resources, he could establish a lower level of Fasli Alat as a precursor to the main Alat and reorganization of the calendar to be brought about by the coming saviour. This would in turn increase the efficacy of the rituals performed even as per the normal calendar. In his mind, this was a spiritual challenge and his lasting gift to the community. It was also his way of repaying the deep debt he owed to the Sraoshavarez for his teaching and blessings, by doing something unique and on his own, based on what his Master had taught him. These were the real, deep and totally unselfish reasons which pushed Ustad Saheb to try and establish a lower level Fasli Alat through the establishment of a Fasli Atash Dadgah at the newly acquired Behram Baug land in Oshiwara.
With the acquisition of land and the raising of resources almost complete, as well as the promises of help and support from his closest disciples, Ustad Saheb was confident that this mission could be successfully accomplished. He thus started the second stage of the plan, by giving certain Manthras to his closest disciples at that time, instructing them to perform and develop the Amal of these Manthras in a specific manner. These preparations gathered momentum during the Fasli Takchian ceremonies in March 1923 and the date of 1st April 1923 was set as the day for the ‘kodali marvani’ (breaking the ground) ceremony for the construction of the proposed new Fasli Dadgah at Behram Baug.
Ervad Marzban J. Hathiram