ZOROASTRIANISM

Traditional Zoroastrianism: Tenets of the Religion

Formatting by William B. Brown

Table Of Contents
Table Of Contents..................................................... i Traditional Zoroastrianism: Tenets of the Religion.................... 1 Who are the Zoroastrians.............................................. 3 History of the Ancient Aryans: Outlined in Zoroastrian scriptures..... 6 Daily Sequence of Prayers for Zarathushtris.......................... 12 The Story of Dasturji Meherji Rana and other Zarathushtri stories.... 13 The Zoroastrian Dakhma-nashini mode of disposal of the dead.......... 17 Questions from a Zarathushtri Youth.................................. 22 Zoroastrian Doctrines and Rituals: A Short Article by Dr. Pallan R. Ichaporia............................................................ 26 Initiation ceremony of Zoroastrians: A Short Article by Dr. Pallan R. Ichaporia............................................................ 27 Intermarriage is a Deadly Sin for the Zarathushtris, as per a great Zarathushtri sage.................................................... 30 A Zarathushtri lady Mrs. Pervin Mistry writes on inter-marriage...... 35 A Sincere Appeal to Zoroastrians by Ervad Jamsheed Sidhwa & Tehemton Adenwalla............................................................ 41 The Kayani Aryan Race of our forefathers - a matter of GREAT pride... 47 The "VAR" (enclosure) of King Jamshed: as described in the Vendidad.. 57 A Heroic Aryan Song: Zarathushtra opposes and fights against the evil one.................................................................. 65 A Zoroastrian Catastrophe............................................ 69 FARZYAT PRAYERS...................................................... 79 AMESHASPANDS - THE BOUNTIFUL IMMORTALS............................... 80 The foreign scholar's understanding of Ilme Khshnoom................. 86 SAROSH YAZAD AND EFFICACY OF AVESTA MATHRAS.......................... 90 A Zarathustri Soul & His Divine Plan................................. 99 Zarathustri Ignorance of Atash Behram/ Adaran Karsh................. 107 Avesta Manthras & Secrets of our Scriptures......................... 112 The Bane of Mixed Marriages......................................... 115 GENEALOGY OF ZARATHUSTRA: by Dr. Purviz Dinyar Kolsawalla........... 118 A Deeply Mystical Verse in the Gathas: by Dr. Purviz Dinyar Kolsawalla .................................................................... 123 Qualities of an Athravan............................................ 130 Answers to a Behdin's Questions..................................... 135

200 short questions & answers: Part I............................... 139 The Flames of Faith - The TRUE Story of the Aden Holy Fire.......... 164

Traditional Zoroastrianism: Tenets of the Religion

These are the tenets of the Mazdayasni Zarathushtri religion, as accepted and preached by all the Dasturjees and religious teachers and common Zarathushtris in India. May our faith increase day by day, in these glorious tenets, that our ancestors have believed in for thousands of years. All our Scriptures are sacred, including the Gathas, Yashts, and the Vendidad. We pray all of them in our Fire temples, before the Sacred Fire, and they have immense spiritual power, their very utterance in the sacred Avestan language serving to further righteousness and fight evil. All our fire-temples and rituals of the Yasna are sacred and are necessary for the religion, such as the Nirang-din ceremony, which creates the Holy Nirang. The spiritually powerful Nirang forms the foundation of many other sacred rituals, that when performed, increase the power of good in this world and decrease the power of evil. Dakhma-nashini is the only method of corpse-destruction for a Zarathushtri, as enjoined in the Vendidad: this is the destruction of the dead body in the stone-enclosed Dakhma, by the flesh-eating bird or the rays of the Sun, the most spiritually powerful method as commanded by Ahura Mazda to Zarathushtra. Dakhma-nashini is also very hygienic and ecologically-sound, because it prevents the world from being spiritually or materially polluted by decaying dead matter. For more information on Dakhma-nashini, select The Dakhma-nashini mode of disposal of the dead. Marrying, Zarathushtri man or woman, to a Zarathushtri only is commanded in our religion in the Vendidad, to preserve the spiritual strength of the Aryan Mazdayasni religion, and the ethnic identity of the Zarathushtri Aryans. For the Zarathushtri, ethnic identity and religion are synonymous, as declared in the Vendidad by Ahura Mazda Himself - the Mazdayasni faith was revealed by Ahura to the Aryans under King Jamshed, thousands of years before Zarathushtra, and was meant only for the Aryans of Iran. As such, there was no "conversion", because the Aryans of Iran were already Mazdayasnis when Zarathushtra came, and Zarathushtra was RE-REVEALING THE ORIGINAL FAITH, along with the AGUSTO VACHO - previously unheard of words of Ahura Mazda, such as the most powerful Ahunavar (Yatha Ahu

Vairyo). The Fravardin Yasht also says that the Righteous of every nation in this world are present in heaven in the form of Glorious Fravarshis. Thus, the Righteous of every religion go to heaven, all religions are equal, and it is folly to convert. Conversion goes against the Master Law of Ereta (righteousness) itself, because God has given us birth in our respective religions, to adore Him in them, and not to mistrust His Judgement and rebel and go over to another faith. For, each faith leads ultimately to God. Thus, the Zarathushtris do not convert other people, but they rely on MARRIAGE WITHIN and INCREASED CHILD BIRTH to increase their numbers. The observance of the Laws of the Vendidad is an important pillar of the Zarathushtri religion. This includes the concept of menstrual seclusion (the woman is in a state of impurity during menstruation and must stay away from all religious objects including the household fire, and also stay away from her husband during those days) and the dreaded impure state of NASU the corpse is in after death, only touchable by the Nassesalars (corpse-bearers) who may then be purified by ritual means. The Vendidad also carries strong moral injuctions against the acts of homosexuality and prostitution, prohibiting these immoral acts. Faith, and Hope in the coming of the Saoshyant (Saviour) has sustained our religion through the centuries. We firmly hope, and pray, that Ahura Mazda sends the Saoshyant to the earth to defeat evil and further righteousness (Ashoi). The Zarathushtri religion was the first to proclaim that Ahura Mazda will send the Saoshyant, born of a virgin, and many other religions took on this belief. We firmly believe that when the Saoshyant comes, the final spiritual battle between the forces of good and evil will commence, resulting in the utter destruction of evil. Ristakhiz, the ressurection of the dead will take place the dead will rise, by the Will of Ahura Mazda. The world will be purged by molten metal, in which the righteous will wade as if through warm milk, and the evil will be scalded. The Final Judgement of all souls will commence, at the hands of Ahura Mazda the Judge (Davar), and all sinners punished, then forgiven, and humanity made immortal and free from hunger, thirst, poverty, old age, disease and death. The World will be made perfect once again, as it was before the onslaught of the evil one. Such is the Frashogad (Frasho-kereti), the Renovation, brought on by the Will of Ahura Mazda, the Frashogar.

Atha Zamyat Yatha Afrinami, May it be so as we wish.

Who are the Zoroastrians

My ancestors, the Zoroastrians of Iran (pre-Islamic) were members of the Indo-European family known as the Aryans. They called themselves Zoroastrians because they believed in the teachings of the first Aryan prophet, Zarathushtra. Zarathushtra was the first prophet to preach a monotheistic religion, and He was born in Iran about 8000 years BC. He revealed that there was only one God, Ahura Mazda and that life in the physical world was a battle between good and evil. As per man's actions, he would either cross the "Chinvato Peretu" or the sword bridge after death, and reach Heaven, or fall from it and go to the abode of the evil one. In the final days there would be a battle between good and evil, evil would be vanquished and the world would be purified by a bath of molten metal. Mazda would then judge the world, resurrecting the dead and His Kingdom would be established on earth. Zarathushtra's songs are called the "Gathas" which linguistically may be older than the Indian Vedic scriptures. The Gathas are written in an ancient Avestan dialect. This is a sister language to Sanskrit of India, and Greek and Latin of the West. The reason is, the common ancestors (common to the ancient Iranians, Ancient Indians, Greeks, and Europeans) were one and the same - the IndoEuropean or Aryan peoples. Surprisingly, many so-called Christian concepts actually were derived from Zoroastrian Aryan ideas which thrived in Iran for thousands of years until the Arab invasion of Iran around 1300 years ago. Concepts such as heaven and hell, God and the evil adversary ahriman, the coming of the Saviour or Saoshyant born of a virgin, the end-time purge of the world by Fire followed by the resurrection of the dead (Ristakhiz), the making fresh of the world (Frashogard) and the final battle between good and evil leading to the final defeat of evil. These beliefs filtered down to Judaism during the reign of King Khushru (Cyrus) of Iran. Although proud to be Aryans, Zoroastrians also believe that all races in the world are created by God and are equal - a true sign of the real ancient Aryan's nobility and tolerance. Cyrus, King of Iran who was an Aryan rebuilt the temple of the Jews after freeing the Jews from Babylon for this, he is still remembered by the Jews and called the

"Anointed of the Lord" in the Bible. The Jews still celebrate that act of the true Aryans in a festival. Many Jews then stayed in Iran under Cyrus and his successors such as Darayus, as equal subjects under the King. Books of the Bible written after this stay have taken all these Zoroastrian concepts, from there they came to Christianity and other religions. There are scholars who consider Zoroastrianism as such to be the mother religion of the present day world's faiths. In fact the edict of Cyrus proclaiming equality for all his subjects is enshrined in the United Nations today. The original Aryans were realy multicultural and tolerant of all races! So, it is probable that the Jews were influenced by the Zoroastrian faith of Iran in those days - and took on the concepts of heaven/hell, God's evil adversary, the resurrection and the final purification of the world - the virgin birth, the Saviour etc., all these concepts being Zoroastrian. There are other similarities too - certain purificatory observances such as the impurity of menstruation etc. are found in both faiths. Indeed, the very idea of the Messiah, and the very concept of Jesus could be Zoroastrian in origin. Zarathushtra's religion was the prominent one in Iran until the conquest by the Arabs, around 1300 years ago, who converted Iran to Islam. To preserve the Zoroastrian faith, this most ancient of faiths, indeed the "mother" faith of all mankind, a band of the Zarathushtrians sailed by boat to India about 1300 years ago, and settled in India where they were called the Parsees (from "Pars" ie. Iran). I am a descendant of these migrants. Rare as diamonds are, we number 100,000 or so in the world today. We keep the holy FIRE in our temple as the symbol of Ahura Mazda, and our priests feed the fire with sandalwood and cedar and intone the ancient sacred Mathras (verses of praise) in the ancient Aryan Avestan language. The Mathric incantations have incredible divine potent power, a power used to fight evil. We also revere the elements of God such as water, earth, wind, and the creations of God such as the Sun, moon and stars. We wear the sacred Aryan girdle or the "Aiwiyaonghanem" around our waists, a sign of our ancient Aryan lineage and religion, and the white "Sudreh" as a garment. My real name is "Pourashpa", an Avestan Indo-European name meaning "Owner of Grey Horses", horses signifying spiritual wisdom. As per the ancient custom, it should be always

mentioned with my father's name ie. Pourashpa Puthra (son of) Hormuzd (my father's name). The ancient Avestan Pourashpa does have a mystical meaning because we believe the entire language itself, and its pronunciation (our ancient prayers the Gathas are in Avestan, these are the songs of Zarathushtra) itself has a powerful mystical effect in the fight against evil. The Link between Zoroastrian & Germanic mythology: Recently I read a book on "Runes" by D. Jason Cooper. In this book, Cooper suggests a close link between Prechristian Germanic mythology and Zoroastrian mythology. He says that the Germanic peoples had travelled from Iran and India, and had kept some myths they had known before travelling, aspects of Indo-European thought seen in the Rig-Veda and the Gathas. As examples: German mythology says the doom of the world will come after 3 winters with no summer in between, then the fires of "Muspell" would sweep the world. In Zoroastrian mythology the final battle between good and evil will take place after 3 years of winter with no summer in between. Then a river of molten metal would sweep the earth, purifying the righteous as a bath of warm milk and scalding the evil, purifying them too. Also, in both mythologies, two necessarily antagonistic forces (good and evil) and their contention has brought the material universe into being, in both cases a sacred cow is involved, in both cases the death of a sexless giant is involved (the first man, GayoMaretan in Zoroastianism). In both cases, the forces of good and evil will contend till the final days. Evil or chaotic forces are contained underground in both cases. Nails are considered a help to evil forces in both. (Loki and his ship of nails of dead men). Cooper also says that Germanic mythology as we now have it is a late corruption of the original, Ragnarok was originally a purification after which the world was restored to its pristine state. Only later it became the destruction of all Gods but a few. Not so in the Zoroastrian case. I was once surprised to read a book by a German author, written in the early 1900s, on German shepherd dogs which at the very outset quoted the "Vendidad", particularly passages in this ancient book which described the creation of the faithful Dog by Ahura Mazda (God) Himself. That showed the popularity of the Vendidad in Germany to me at that time. I also like to mention here that Edgar Cayce the

"sleeping" prophet of the USA, the famous clairvoyant once mentioned that Iran was the ancient site of the "Garden of Eden". A most interesting thing to say, perhaps indicating the very ancient culture of old Iran. Please write to me if you have any questions on this ancient religion of the Aryans, called Zoroastrianism. Your friend, Porus Homi Havewala.

History of the Ancient Aryans: Outlined in Zoroastrian scriptures.

Iran is the ancient name of Persia, and it is derived from the root "Arya" or Aryan, the Indo-European branch of peoples who settled in that land. The Aryans of ancient Iran were Mazdayasni Zarathushtris, ie. Worshippers of Ahura Mazda (the name of God in Avestan) as revealed by the ancient prophet Zarathushtra, thousands of years before Christ. However, all the ancient Zoroastrian scriptures speak of an earlier homeland from where our people came, the lost "Airyane Vaejahi" or seedland of the Aryans. From this homeland, the Indo- Europeans or Aryans moved to upper India, Iran, Russia and the nations of Europe such as Greece, Italy, Germany, France, Scandinavia, England, Scotland and Ireland. Sanskrit, Latin, Avestan are all sister languages, and the present day upper Indian, Persian and European languages are related eg. Baradar in persian = Brata in sanskrit = Brother in english. "Persia" is actually a late European term for the land of "Farsi" language ie. Iran. The Arabic phase in Iran only began 1300 years ago, and we had to escape to India to preserve our Zoroastrian religion. The "Vendidad" is one of the ancient scriptures of the Zoroastrians, actually called the "Vi-daevo-dat" or the law to fight against evil. In the first "Fargad" or chapter, the Golden Age of the ancient Aryans is outlined with their greatest king, "Yima Kshaeta" (Yam Raj in the Indian Vedas) who banished old age and death. Then, the ice age broke on the ancient home and the Aryans were forced to migrate southwards, to the southeast and the southwest. Mr. Bal Gangadhar Tilak, a great Brahmin (Indian Aryan) scholar of India in the last century studied the Vedas and the Vendidad to find an ancient homeland of the Aryans. The

Vedas are scriptures written by the Indo-Europeans or Aryans after they migrated to India. From the descriptions of the weather patterns mentioned in the Vedas, Tilak concluded that the ancient home must be in the Artic regions ie. above present Russia. The Aryans migrated from the ancient home to Iran and from there to India and Greece and Europe. Tilak also said that the most ancient historical scripture was the Iranian Vendidad, which actually describes the ancient homeland of the Aryans, the Aryan King Yima Kshaeta who ruled over it (Yama Raja, lord of the underworld in latter day Indian Hinduism) and the onrush of winter, sent by ahriman (the devil) which caused the great migration. This is the famous first "Fargad" of the Vendidad which fascinated a lot of European scholars in the last century. The ancient Aryans believed that the world as created by Ahura Mazda was perfect, with no evil. The first man Gayo Maretan had no disease, no illness, no hunger and thirst. Only the good creation of God existed eg., the Dog, Cow and Bull, Horse, Cock, Birds etc. Then ahriman the evil one attacked the world and caused evil to appear, disease and illness and old age, and the animals and the first man started to die. Night began to fall (before the sun was at the noon position - fixed, so there was no time). The evil brood of animals appeared eg. snakes, insects, and the cat breed. So evil in the ancient faith is an external introduction, which one day will be purged when the world will be bathed with the purification of fire - the latter also found in old German mythology. Paradise itself will be established on the earth, in the form of the Kingdom of Ahura Mazda. The English word "paradise" itself stems from the Avestan "PairiDaize", meaning the same. Also, the word "garden" probably stems from the Avestan "Garod-man" meaning the House of songs - the ancient name of heaven for the Aryans. The Kings of ancient Iran were very proud to call themselves Aryans, their rock edicts indeed say so. "I am an Aryan, the son (Puthra) of an Aryan." This was righteous pride, because the word Aryan occurs time and again in the ancient scriptures of the Aryans - such as the Yashts (prayers to the divine elements) and the Vendidad (the law against evil). About a time frame - today, many scholars tend to place Zarathushtra very late in time (around 1500 BC). The Greek historians at the time of Cyrus placed the first prophet at

around 8000 years bc, that seems a more possible time to the former. However, the ancient Aryans were much sooner than that. Note that as per the Vendidad, Yima Kshaeta (King Yima) is the ancient king of the Aryans in the ancient homeland Airyanam Vaejahi (the seedland of the Aryans), and his memory is retained by even the Indian Vedas as Yama Raja (Yama King) because the Indian Aryans still remembered their ancient king after their split up in the migration, but they made him "Lord of the netherworld" later on. Unlike the Indians, the Iranian Aryans still retained a perfect memory of days gone by -the perfect time in the ancient homeland, when Yiam banished disease, death and hunger from the homeland. This was indeed the true "Golden age" of humankind. So, what about the time? The migration actually started before the ice age struck. When the ice and winter set in (sent by the evil one), the ancient homeland was destroyed. If the home was in the North Pole, look for a time when the North Pole was not covered by ice - that would be thousands and thousands of years before. I have estimated that time when the ice age struck as 20,000 years ago in my book, but the time could be much earlier. There were kings before Yima too, ruling over the Aryans. Note too that the civilizations of Mohenjo-Daro and Harappa in old India were actually Aryan, and they were starting to decay around 4000 bc. which means they had been in existance for thosands of years before (scholars admit this). They would have been built by the Indo-Aryans much after their initial separation from the Aryans of Iran. An American friend said: "Observation: There's an incredible thread here between something I've seen mentioned about a "Golden Age" of humankind..when humans were so close to their Creator they didn't need writing or speech or tools to sustain themselves..and the Zoroastrian story." Thats right. Zarathushtra was sent by Ahura Mazda to reaffirm the ancient faith (that was taught to Yima Kshaeta and before him, the first man Gayo-Maretan). He was also given the "AGUSTO-VACHO" ie revelations unheard before. He was thus the first prophet, to be followed by three Saviours. When the final Saviour comes, the world will be purged by fire and evil destroyed in a final great battle. Then Ahura Mazda will rule. The mightiest words in the religion are in the Ahunavar, a great prayer. The ending

words of this prayer in Avestan are, Kshrethamchai (Kingdom) Ahurai (God) Ayim (will come). "Does the Vendidad have one set of general principles in one place, like the Old Testament Bible, or is it necessary to read the whole..." The Vendidad is itself the ancient Law against evil. Throughout the book, there are Fargads (chapters) which explain the various evils in the eyes of Ahura Mazda. For instance, prostitution and homosexuality are abhorred, so is ill-treatment to dogs. Ahura Mazda praises the Dog as His Glorious Creation, who He created as the guardian of the Aryan household and farm. One Fargad details the ancient history of Yima Kshaeta, and the ancient homeland. - Migration of the Aryans from the Ancient homeland As translated from the Vi-Daevo-Dat, ancient Avestan scripture of the Aryans of Iran (Avestan is a sister to Vedic Sanskrit) According to Lokmanya Tilak, one of the great fathers of Indian Independance and a Vedic scholar who had also made a detailed study of other Aryan cultures, the Vi-Daevo-Dat contained the most ancient history of mankind, since it properly explained the origins and the migrations of the Aryans. In a translation from "The Saga of the Aryans", the history of the migration is explained in the form of a talk between the ancient Aryan prophet Zarathushtra, and Ahura Mazda (Avestan name of God in the Vi-Daevo-Dat.) : Zarathushtra asked Ahura Mazda: "O Ahura Mazda, righteous Creator of the corporeal world, who was the first person to whom You taught these teachings? Then spoke Ahura Mazda: "YIMA the splendid who watched over his subjects, O righteous Zarathushtra. I first did teach the Aryan religion to him, prior to you. "Yima spoke to me, and said he would like to spread the religion among mankind by teaching others. It was then that I replied:

"O Yima you are not created for this task by Me. You are not learned enough to increase the religion among mankind you are not the Messenger of the religion. "Yima the righteous told me then: "O Ahura, if I am not created for the task of increasing the good religion, then I would like to advance the world, to increase it and be a righteous king and protector. I ask You this, that in my kingdom there be neither cold wind nor hot wind (neither extreme winter or summer), there be no sickness nor death. That my subjects be undying and unwanting, and gloriously happy under my reign. "I Who am Ahura Mazda, was pleased with this. I brought Yima a weapon - a Golden plough which was dagger shaped with golden forks, to signify that his authority was divine, sanctioned by Me. He became the mightiest King (KSHAETA) the Aryans had ever known, the most righteous and most splendid Aryan man. "When Yima's rule extended to 300 years, then the Aryan land had prospered so much that the land became full of cattle, men, dogs, birds and red flaming fire (the fires kept burning in the house of every Aryan). Place could no longer be found for cattle or men. "I made this known to Yima, and he proceeded towards the south, towards the path of the high sun (west), increasing the land with his golden plough (conquering and cultivating the lands). The boundaries of the Aryan kingdom were thus extended in breadth, one third greater than before. The king stood as an Aryan on the mother earth, praising the country with words fit for prayer. "When Yima's rule extended to 600 years, the state of abundance reoccurred. This led to Yima proceeding again towards the south and the west, extending the boundaries of the Aryan kingdom two thirds greater than before. Thus happened the second great migration of the Aryans. "When Yima's rule extended to 900 years, abundance again led to Yima increasing the land with his golden plough, towards the south and west. This third great migration made the Aryan kingdom three times larger than before. "In the first 1000 years of his rule, Yima the splendid enjoined righteous order on his Aryan subjects. He controlled invisible time itself, making it so much large in size so as to praise and spread the righteous law.

"That glorious age of the Aryans did not last for ever, O Zarathushtra! It was time for the evil one's attack. I Who am Ahura Mazda spoke then to Yima Kshaeta: "O splendid Yima, towards the sacred Aryan land will rush evil as a severe fatal winter; evil will rush as thick snow flakes falling in increased depth. From the three directions will wild and ferocious animals attack, arriving from the most dreadful sites. "Before this winter, any snow that fell would melt and convey the water away. Now the snow will not melt (but will form the Polar ice cap). In this place, O Yima the corporeal world will be DAMAGED. Before in this seedland the grass was so soft the footprint of even a small animal could be observed. Now, there will be no footprints discernible at all on the packed sheets of hard ice that will form. "So, Yima; make a mighty VARA, an enclosure as long as a riding ground, with equal four sides. Here bring the families of Aryan men and women, cattle, dogs, birds and the red flaming fire. "Inside the Vara, make water flow in a canal, one Hathra long. Keep earth inside the Vara, to grow green vegetables as food. Make cattle pens, to house the cattle of the Aryan people. "Let love blossom unfailing in the enclosure, among the young couples therein - make for them a residence, with rooms, pillars, long extended walls and an enclosing wall." And so the ancient scripture continues. From the above, it is quite clear that the migration took place to the South and the West ie. from the ancient homeland (which Tilak said was in the Artic) to the South ie. Iran, India and to the South-West ie. to Greece and all the countries of Europe. The cities of Mohenjo-Daro and Harappa were built by the Aryans who migrated to India, when the Vedas were written. They flourished for thousands of years, before sucuumbing to some other catastrophe of nature, or perhaps invasion by non-Aryan tribes. The book written by the author titled "The Saga of the Aryans", is a historical semi-fictional story, based on the scriptures of the Aryans and the above research on prehistory.

Daily Sequence of Prayers for Zarathushtris

The following is from our Zarathushtri prayer books in Gujarati and English. Master sequence of prayers: First, take a bath, or wash the hands and feet and face. With a cap or scarf on your head, and facing the sun or light, but without facing North at any time, pray the Ashem, Yatha, Kemna Mazda, then remove the Kusti from your waist. Pray AhuraMazda Khodae, at this time start tying Kusti, finish tying Kusti, Mazdayasno ahmi, Sarosh Baj, Ahmai Raeshcha, Hazangrem, Jasemeavanghe Mazda, Kefreh Mazda, then the appropriate Geh, then the Farajyat (compulsary) prayers like Khorshed and Meher Nyaishes (only in the first three Gehs), Atash Niyaesh, Hormuzd Yasht, and then Ardibehest Yasht. A detailed guideline for each Geh follows. Note that the most prayers are recommended in the first Geh, Havan, and this includes the Ardibehest Yasht. The Havan Geh is therefore the best time to pray this Yasht. Havan Geh (Sunrise to 12:40 PM) Getting up before sunrise, pray the Hoshbam. When the sun rises, start the master sequence above. Continue with Khorshed, Meher Nyaishes, Vispa Humata, Atash Niyaesh, Hormuzd Yasht. If possible, also pray the Big Haptan Yasht, Ardibehest Yasht, Sarosh Yasht Hadokht and Vanant Yasht. Then the Doa Nam Sataishne, Char Dishano Namaskar, Duva Tandorosti, and Din-no-kalmo. Rapithavan Geh (12:40 to 3:40 PM) Start the master sequence above. If possible, continue with Sarosh Baj, Rapithavan Geh, Khorshed, Meher, Atash Niyaeshes, Doa Nam Sataishne, Char Dishano Namaskar, Duva Tandorosti, and Din-no-kalmo. Ujiren Geh (3:40 PM to sunset) Start the master sequence above. If possible, continue with Sarosh Baj, Ujiren Geh, Khorshed, Meher, Ava Ardvisur and Atash Nyaishes, Doa Nam Sataishne, Sarosh Yasht Hadokht, Char Dishano Namaskar, Duva Tandorosti, and Din-no-kalmo. Aiwisuthrem Geh (sunset to 12:40 AM) Start the master sequence above. IF POSSIBLE, continue with Sarosh Baj, Aiwisuthrem Geh, Cheragno Namaskar (homage to the lamps), Mah Bokhtar (homage to the moon), Atash

Niyaesh, Sarosh Yasht Vadi, Doa Nam Sataishne, Duva Tandorosti, and Din-no-kalmo. Ushahin Geh (12:40 AM to Sunrise) Start the master sequence above. IF HEALTH ALLOWS, continue with Sarosh Baj, Ushahin Geh, Atash Niyaesh, Doa Nam Sataishne, and if possible Hormuzd Yasht, Ardibehest Yasht, Sarosh Yasht Hadokht, Duva Tandorosti, and Din-no-kalmo. Notes: Ava Yasht - if not possible daily, then pray on these days every month: Asfandarmad, Ava, Din, Ashishvangh, Marespand. Atash Niyaesh - if not possible daily, pray on these days: Hormuz, Ardibehest, Ader, Sarosh, Behram roj. From the first month of Farvardin to the month of Meher, the first roj Hormuz to the last roj Aneran of these months, pray the Rapithavan Geh in its time slot. But from the Month Ava to the Vahistohist Gatha day, ie. 5 months 5 days, pray the Havan Geh instead. Also note that Khorshed and Meher Nyaishes are to be recited during the Havan, Rapithven and Uziren Geh only, Vispa Humata during Havan Geh only, Mah Bokhtar Niyaesh during Aiwisuthrem Geh, and during any Geh of the day. Nemaz-i-chehar-disa during Havan, Rapithven and Ujiren. Ardvisur Niyaesh during Havan, Rapithven and Ujiren. Sarosh Yasht Hadokht during Havan, Ujiren and Ushahin. Sarosh Yasht Vadi during Aiwisuthrem Geh only. Patet Pashamani and Stom Karta during any Geh.

The Story of Dasturji Meherji Rana and other Zarathushtri stories

How Dasturji Meherji Rana broke the power of the evil magician in the court of the Mughal Emperor Akbar A Zarathushtri lady writes: "My grandfather had told me the story about the dastoorji who brought the sun down in the thali of water. I can't remember the whole thing." The story is about Dasturjee Meherji Rana in the court of Akbar, the Mughal emperor of India hundreds of years ago. The legend goes that Akbar invited the priests of all religions to show him the efficacy of their religions. The Muslims and the Christian Priests arrived, dressed in black but the Dasturjee arrived dressed in spotless white,

and Akbar was impressed right from the start. The white dress signifies the spiritual and physical purity in our Zarathushtri religion. A terrible magician was also present. He astounded Akbar with many magical feats, then he threw a large shining silver thali (plate) into the sky, where it stayed suspended high up, catching the rays of the sun and blinding the entire court. Everyone was panic-stricken. The magician boasted he had raised a second sun with his magic and defied Akbar to bring the thali down. Akbar asked every religion to try, and all the priests came forward one by one to try and break the magician's spell. They tried, but every priest failed to break the magician's power. Finally, Akbar called Meherji and said: "Dekh Meherji! Doosra Sooraj gagan me uda. (Look Meherji! A Second sun is flying in the heavens.)" Meherji had a look, then "Paydab Kusti karke, liya Khuda ka Nam" ie. he did the Paydab-Kusti (washing his hands and feet with Taro and wearng the Sudreh-Kusti) and took the name of God, praying the Mathravani (Avestan verses of prayer). The silver thali, the second sun fell down with a loud crash at the mere utterance of the ancient Avestan prayers. The magic of the evil magician was broken and Akbar was highly impressed. Dasturjees poured Molten metal onto their chests, to show the power of the faith Did you know that great Dasturjees have actually poured boiling molten metal on their chests and have remained unharmed? This was done hundreds of years ago by Aderbad Maraspand, to show the spiritual power of the Zarathushtri faith. The Dasturjee would go through purifying rituals which would purify him, he would pray the Yashts, and then in a state of perfect physical and spiritual purity he would tolerate burning molten metal on his breast. "Yes, my grandfather had told me this story. I'd like to see a dastoorji or anyone pour molten metal on his chest and not be burned." By the Grace of God, you will see such a happening someday. Fire, or molten metal, can never harm the person who is in a state of spiritual and physical purity. The greatest chance for this is a dasturjee, because high dasturjees have to go through the Barashnum ceremony, which is

physically and spiritually purifying. Of course, a Behdin (non-priest) can do this too. The main reason a Dasturjee would do that is to show the power of the faith. Tell me, would you be impressed by the miraculous power of the religion if you saw something like that? Blessed are those, who do not see, but yet believe, as Christ said. The Purity of the Nirang "I've heard about the purity of the nirang. Next time I'm in India, I'm going to get a bottle of sterile nirang and then culture it to see if I find anything there. There must not be much germs in there if we can drink it during the navjote and not die the next day :) I have a bottle of nirang at home, but I can't use that because it has already been open and the air has touched it, so I can't use that." Yes, a famous High Priest of London (Dr. Kutar) once had nirang tested at a laboratory and the doctors certified it was free of cultures. However, we beleive it was wrong to get it tested in a lab where there are specimens of human urine, excreta, blood etc. This is spiritually damaging to the Nirang and is a great insult. In fact you should not even take the Nirang out from the Holy precinct of the Agiari/Atash Behram. Some Agiaris are blessed with the presence of a sacred white bull, the Varasyaji (Guj.) - a spotless white bull with no dark hair, it is said there is only one such in 10,000. The urine of this special bull is called Taro and has special purificatory qualities as it is. Then, the urine is converted into sterile "Nirang" by the power of Avestan prayers. This conversion is a common occurence whenever the sacred Nirangdin ceremony is performed before fire by the Zoroastrian priests. It seems that the ancient prayers (dating back to possibly more than 8000 BC in the language of Avestan which is older than Latin or Sanskrit) have a unique mystical vibration and purification power. When chanted by the physically and spiritually cleansed priests, the Mathras (chants) have tremendous power against all evil and after all, the bacteria and viruses are considered evil since they putrefy and destroy the good creation of God. The Nirang is used to purify Zoroastrian houses, exorcise evil spirits and bless marriages and spiritual initiations - indeed as the

ancestors of all the European races, the Indo-Europeans (Aryans) were doing thousands of years ago. The power of Mathravani and the story of "Parsi taro tharbariyo" "Are you really thrilled to hear that a German man could cure people by praying certain Avestan passages and prayers?? You don't consider it sacreligious that this guy who was not a born Z was saying our prayers?? I personally think it's great, but I thought you would not be to happy to hear it. But I'm glad you are!!" I am happy because it shows the power of our Mathravani. If an outsider can pray the Mathravani and get such amazing results because he has FAITH in it, how much luckier we are, born in such a great and powerful religion. How unlucky if we dont realize this and discard the religion and its scriptures and rituals, as a few "liberals" are doing today in the West! There is also another story in India, a famous story. When the Parsis were enroute from Diu to Sanjan in a boat, there was a storm, and in all probability the boats would have capsized, drowning all the travellers in a murky death. At that time, in the middle of the storm, the devout Parsis prayed the "Yatha Ahu Vairyo" (the most sacred Zarathushtri prayer, also known as the "Ahunavar") with full faith and the storm subsided. The watching Hindus, a few of whom were travelling with the Parsis, were amazed. The boat put ashore safely, and the Parsis departed. Afterwards, the Hindus who had accompanied them on the boat were enroute on the sea again when another terrible storm hit. The Hindus were panic-stricken. They suddenly remembered that the Parsis had prayed something, they couldnt recall it properly, so they started praying "Parsi taro tharbariyo, Parsi taro tharbariyo" because it sounded like the original "Yatha Ahu Vairyo". Such was their faith in the Mathra that the storm subsided for them too! Also, such was the power of the Yatha Ahu Vairyo, that even a copy of it had the necessary effect! About the Significance of the Zarathushtri Head-covering: A Zarathushtri writes: "Can anyone elaborate on the significance of the headcovering?"

My parents have told me that traditional religious Zarathushtris have always kept the head covered, throughout the day. There is a highly mystical reason for this. The spiritual power accumulated by praying the sacred words of the Avestan Mathravani (verses of prayer) is preserved only if the head is covered. For the ancient Zarathushtris, the Mazdayasni Zarathushtri religion was a part of their daily lives and thus they lived thir lives with their heads covered. How proud of their ancient religion were these glorious ancestors of ours, right upto the time of the brave, heroic Sassanians! "Is there a connection between this and the caps worn by the Jews?" Doubtless, the Jews observed our ancestors in Iran living life with their heads covered, during their sojourn in Iran after the defeat of Babylon by King Cyrus. Much impressed by the Zarathushtri religion, they took on many beliefs such as heaven and hell, the evil adversary, the final Judgement, the coming Saviour, the Millenium etc. This mystical practise of keeping the head covered must have been taken on by them at that point, although obviously they are loathe to admit it today. The irony is that they have continued this ancient practise whereas we, the Zarathushtris dont seem to want to keep our heads covered in "modern" life, but we should.

The Zoroastrian Dakhma-nashini mode of disposal of the dead

In response to a request for information on the Zoroastrian mode of disposal of the dead, here is a brief description of this ancient process, called DAHKMA-NASHINI - ie. utter destruction of the dead body which is considered most unhygienic and polluting, both physically and spiritually, in this ancient religion of the Aryans - Mazda-Yasna, the worship of Ahura Mazda as revealed to the ancient Aryan prophet Zarathushtra about 8000 years BC., in Iran - the ancient abode of the Aryans. After a human being dies, according to the Vendidad (ancient scripture of the Zoroastrians) - the evil spirit of putrefaction rushes on the dead body within about three hours after death, ie. in the next Geh (division of time) immediately after the one he dies in. After this time, the dead body cannot be touched by anybody except special corpse bearers (Nassesalars) who live apart from the rest

of society. Spiritually and physically, the dead body is most unclean at this time. The body is now bathed in the urine (Taro) of a special white bull - again an ancient Indo-European or Aryan method of purification. The clothes are destroyed. A new Sudreh-Kusti are tied on the body the Sudreh being a religious garment, the Kusti an ancient mark of the Aryan people, a religious woollen cord tied around the waist (a close parallel being the Janoi of the Indian Brahmins, who too have derived from the Aryan people.) The body is now tied up in old Sudrehs, only the face is kept uncovered. Any person who touches the body at this time has to purify himself by taking the Nahan (religious bath) with Taro, which he has to pour on his body as well as sip of. The abhorrence the ancient Aryans had for the dead body and its polluting influence is stressed at every step of this ancient ritual. The special corpse bearers now put the corpse on a marble stone. Fire is kept alongside burning with sandalwood, and a Diva (lamp) is also lighted. The Dastur (Zoroastrian fire-priest) now comes and intones special prayers in the ancient Aryan language of Avestan (a sister language of Vedic Sanskrit). By the evening or the morning of the next day, the Dasturs (priests) pray the GEH-SARNA ceremony. As per the Vendidad, the soul wanders near the body for the first three days and is as a new-born child, very susceptible to the attack of evil spirits. The Geh-Sarna ceremony strengthens the soul and helps it to proceed on its way - it is a well known fact that there have never been any ghosts of Zoroastrians because of the powerful effects of the ancient Avestan Mathras (verses of prayer). In fact no pregnant woman is allowed to be present near the Geh- Sarna ceremony because of the fear that the powerful incantations may have an adverse effect on the unborn child ie. the soul that has recently attached to the child in the womb and is waiting to be born. Such is the power of the Aryan Avestan prayers. The members of the household then say goodbye to the departed for the last time (without touching the body). The corpse bearers then carry away the body on a special iron bier (iron and stone cannot be polluted, wood can) from the prayer rooms and prepare for its final destruction. In the open, the body is placed on a stone slab and a Dog is brought near to gaze on the face of the dead person. The Dog posseses divine sight, and as per Aryan tradition has the power to see and chase away any evil spirits. The body is then placed by the bearers in a circular well shaped

stone structure, called the Dakhma or more recently the "Tower of Silence". Stone like iron is not polluted and so shields the good earth from the evil of putrefaction. As per the Aryan scriptures, the Sun and the Vulture then work systematically and hand-in-hand to destroy the dead body. The rain then falls and washes away the dried bones into the sea. As much as 1 year is allowed in the Aryan scriptures for this process, and this is contrasted to the burial process where the earth is polluted for at least 50 years, and lies shallow and unused for cultivation - the greatest worship of God being cultivation, as per the Aryans. Burial/burning of corpses are both considered wrong actions in the Vendidad. In an earlier Fargad (chapter), Mazda says that they were actions dreamed up by the evil one and taught to humanity to mislead them to pollute the earth and the Fire. In my Saga of the Aryans Vol IV, I have explained this in some more detail in dramatic prose, when Zarathushtra receives his relevation from Ahura Mazda. Sacred ceremonies then go on for 4 days. On the morning of the 4th day, by the rays of the rising sun, the soul of the departed person ascends and passes to the "ChinvatoPeretu", the Bridge that separates the spiritual (Minoi) world from the physical (Geti) world. There he meets his own conscience, in the form of a Kainini-Keherpa ie, in the astral form of a maiden. The maiden is as beautiful; or as hideous as his own works in the world. The soul is then judged by the divinity Mithra (Meher) and either passes on to Garodman, the abode of songs where Ahura Mazda (God) awaits him or to drujo-deman, the abode of the evil one. There the soul waits until it is time for the Resurrection of all the dead and the final defeat and expulsion of evil from THIS world, when death and disease and hunger and thirst will be a thing of the past and God Himself will come down to the earth, assisted by the final Saviour (Saoshyant.) More on the Dakhma-nashini method: The Vendidad (Vi-daevo-dat, the law against evil) is quite clear on this, that Dakhma-nashini is the BEST way, and all other methods eg. burning, burial etc were dreamed up by the evil one to mislead humanity. This part of the "Saga of the Aryan Race", is based on the Vendidad and was published in the Jame: Ahura Mazda spoke in a thunderous voice. "O Zarathushtra! I now give you the VI-DAEVO-DAT, the Law to turn away from Evil."

Zarathushtra bowed his head. He spoke inquiringly: "O Righteous Creator of the corporeal world, how much is this law to turn away from evil, greater, better, more higher than other sacred texts in greatness and fairness?" Then replied the Master: "Certainly O Spitama Zarathushtra, this law to turn away from evil compares higher to other sacred texts, just as the ocean ZRAYA VOURU KASHEM that surrounds the earth is higher than all other waters, just as a large tree overshadows small plants." Zraya Vouru Kashem was the mystical ocean of energy that surrounded the earth, placed by Ahura Mazda so that the evil one could not destroy the earth - Zarathushtra realised this now. By comparing the Vendidad to the Zraya Vouru Kashem, Ahura Mazda was pointing out the great importance of physical and spiritual cleaniness to the entire world's existance, the cleaniness so methodically explained in the Vi-daevo-dat. The Almighty God now explained to Zarathushtra's inquiring soul, as to how the Aryans should dispose of a dead body. This was VERY important, since in those days eight thousand years ago the Aryans had begun to stray from their ancient customs of fast disposal of a corpse, and had instead begun to bury or burn their dead. Indeed, the earth mother itself had lamented to Ahura of the many dead bodies that lay in it, thus destroying the full capacity of the earth to produce crops and care for it's children. And thus Ahura Mazda revealed to Zarathushtra the ancient Aryan customs and their meaning, explained in the holy Vi-daevo-dat. THUS spoke Ahura Mazda: "O Spitama Zarathushtra! If a Mazdayasni Aryan among you dies, place the dead body of that Aryan on the highest place, where most assuredly either the flesh eating dogs or the flesh eating birds can perceive this body. Then the living Aryan should tie down the feet of the dead one, and his hair to structures either made of iron or stone or lead - if this be not done, the flesh eating dog or flesh eating bird may carry these bones near water or plants and pollute them. "When the bones are left, make an ossuary (circular tower) in that place which is higher than a dog, higher than a wolf or fox, so that none of these animals can get in. It may be made of stone or iron. Then the bones are exposed to the sun.

"THE SUN IS THE MOST POWERFUL PURIFIER, holy Zarathushtra! Indeed, when an Aryan dies, his lifeless body may be put down in a place large enough. It may be placed there either two nights or three nights or a month long, uptil the time of spring when the snow melts and the plants grow. Then the Mazdayasni Aryan MUST EXPOSE THAT BODY TO THE SUN. If the body is not exposed to the sun in a period of one year, then the Mazdayasni is guilty of an action similar to tormenting a righteous person. "I then make THE SUN SHINE TO PURIFY THE DEAD, I make the water fall from the clouds to wash away the bones to the sea which purifies. Heated by the action of the sun, the water then rises from the sea; rising in the sky till it forms these thunderous clouds! They rain down on My command to give rise to crops and food for mankind, to nourish the thirsty earth. Thus is the cycle complete. " Zarathushtra understood. He now asked Ahura Mazda, "O Ahura, the righteous Creator, tell me this: when a man dies when does decomposition (nasu) rush on him, which does harm to one?" Then spoke Ahura Mazda, "O Spitama Zaratushtra! This happens immediately after death, after the coming out of the Urvan (soul). Then the decomposition (nasu) rushes in, which does one harm, from the northern dirction. Stinking insects (maggots) appear and attack from the front part of the knee to posterior parts. This state of the body is boundless filthiness and impurity. "BRING the dog towards this body, or bring the vulture. When a dog looks towards this OR EATS, or when the vulture flies towards it and EATS; then this decomposition which does harm, FLIES away again to the northern direction this is the only way to remove the evil of Nasu (not by burial or burning)." Thus was the great ancient Aryan practice of Dakhma-Nashini (a place of destruction of dead bodies) explained to Zarathushtra, as being the most hygienic and sacred way of disposal of a dead body. Not for the Aryans were the tombs, not for him were the structures and pyramids and methods of other cultures to come later on, that preserved the dead body unnaturally. Rather, in the Aryan faith the dead body had to be disposed of in the ancient way of the Dakhma and no other, by flesh eating vulture or dog OR SUN or all combined, as explained to Zarathushtra by Ahura Mazda Himself. And the time to do this could be as much as a year.

The Sun, the Dog, the flesh-eating bird these are the ways ancient to dispose of the dead Aryan most holy and commanded by Ahura Mazda. O Man! away with your pride and arrogance that refuse to follow the way of your Aryan ancestors it is your science modern that strives to pollute and destroy, despite the earth's cries. Come, all Aryan fellow-men, let us vow The ancient way of Dakhma-Nashini pure and most effective, we shall adhere to As our Aryan forfathers did in Iran. - from the "Saga of the Aryan Race" by Porus Homi Havewala.

Questions from a Zarathushtri Youth

A Zarathushtri youth writes: "I am a fairly `young' Zarathushtri. It is only recently that I have begun to look into my faith what it means and so on. I would really like to learn more about my religion." I am very happy. The MazdaYasni Zarathushtri religion of our ancestors is the religion God gave us birth in, so it will definitely answer all our questions and satisfy us. Question: "I would like to know how you have managed to obtain so much knowledge on the Zoroastrian faith? Are there books I can read?" Thanks. My elders and Dasturjees definitely know more than me. What I know, I know by the Grace of God. I attended religious classes conducted by Zoroastrian Studies (of Khojeste Mistree), which gave me a very good start and overview of the religion. Then, I bought the English Translations of the Gathas, YASHTS, VENDIDAD and Yasna by *Tehmrasp Rustomjee Sethna*. These books were a great help - they inspired me a lot, because they are pure Aryan scriptures. All my doubts vanished - all my questions were answered. No other religion (and I had studied a few before I studied our religion) had held the answers for me, mine

did. It was then that I realized that God had given us birth in our religion by His Divine Will, so that our religion would guide us. I recommend these books of TR Sethna to you, the translations of our scriptures. They are available for 100 Rupees or so each from Bombay. If you are interested, I can ask my friend Neville Gandhi in Bombay to forward to you some details, prices etc. His address is Flat 2 Bldg 25 Old Khareghat Colony Hughes Road Bombay 7. You can write to him and mention my name. You can also write to Zoroastrian studies, Ground floor, K.R. Cama Institute, opp Lion Gate, Fort Bombay, for the same books plus a list of others. Your local library should also have some books on Persian mythology. Books by German scholars are quite good. That will give you a good background. Question: "What is the Vendidad, Dinkard etc.? What exactly are the Gathas?" The Gathas are the Divine songs of our Holy Prophet. They contain the inspiring message of Zarathushtra - that He was sent by Ahura Mazda Himself, to proclaim the MazdaYasni religion to the Aryans of Iran. They are pure, inspired poetry - sung by the Prophet of God, praising God. Zarathushtra tells us in the Gathas to choose between Good and evil. He proclaims the promise of God: He who does good will reap the rewards in Garo-Deman ie. the House of Songs or Paradise where Ahura Mazda exists. He who does evil will be away from God, and will stay in drujo-deman ie. the abode of evil. Zarathustra proclaims that Ahura Mazda will send the Divine Saviours (the Saoshyants) who will teach men righteousness and fight evil. Finally, one day, the world will be "made fresh" by God - the divine event of Frashogad will take place, when all men and women will be judged and made undying and immortal, evil defeated, and the dead made alive once again. These concepts of heaven and hell, of the Saviours to come, the Virgin birth (the Saviour will be born of a virgin), the Final Judgment, the Bathing of the world by Fire, the final battle between good and evil, the final defeat of evil and the resurrection of the dead - these are all Aryan Zoroastrian concepts which filtered down into Judaism, Christianity and Islam. Truly, our religion was the mother religion of the world!

What is Good, and what is evil, is explained in another ancient and holy scripture - the VI-DAEVO-DAT, later called the Vendidad, meaning "Against-evil-given" ie. the Law that was given against evil. In it, Ahura Mazda reveals to Zarathushtra the various actions prohibited in our religion, and the actions welcomed. Marriage is enjoined very strongly in the Vendidad - the earth becomes most happy when the righteous MazdaYasni builds on it a house, marries and produces beautiful children, and worships the Holy Fire in the house, living with the dogs, cattle, goats and roosters of the household (all of the Good Creation unlike snakes, and cats, which are of the brood of the evil one). The SUDREH-KUSTI is to be worn at all times, on the direct commandment of God. Ahura Mazda prohibits homosexuality and prostitution and enjoins that the Mazda-worshipper (MazdaYasni) should marry only a Mazda-worshipper. Various laws of cleanliness are detailed eg. the menstruating woman, because of her putrefying discharges had to observe great caution - she could not touch any holy fire, could not cook for those three days, and had to take rest. Besides it is forbidden for a man to have sex with his wife during the menstrual period, and during pregancy, and in any unnatural way. Sex in our religion is a gift from God, provided it is enjoyed with the married wife and for procreation. This is mentioned in the DINKARD - another great and holy book, which explains the Creation of the whole world by Ahura Mazda. According to the Dinkard, Ahura Mazda perceived that evil was about to attack the spiritual (Minoi) world. So, Ahura created the material (Geti) world and the good creation of plants and animals such as the cow, dog, horse, goat, cock etc., then Gayo- Maretan (the first man) and finally Fire, which entered into the Creation and gave it life. For the 1st 3000 years, Gayo-Maretan lived a perfect life, worshipping Ahura Mazda constantly (therefore he was a MazdaYasni ie, he who worships Ahura.) Then, the evil one rose from his abyss. As God had forseen, the evil one was attracted by the material world, and attacked it through the sky. He polluted the ocean, the earth, and caused the plants and trees to wilt and die. He attacked the cow, who died very soon, and then the body of Gayomaretan, who witstood him for 30 more years. Finally, Gayomaretan died too. It seemed the evil one was victorious, and that death reigned everywhere on the earth.

However, new plants spang up from the old. From the body of the slain Gayomaretan, the first man and woman sprang forth as if flowers from a tree. They were Mashya and Mashyani. They united in divine love, and more children were born God had brought love and birth into the world. The death and destruction wrought by the evil one came to *naught*. The evil one turned to escape from the Geti (material) world - but God had blocked his way, sealing off the spiritual from the physical world. (The Chinvad bridge became the only link between the physical and the spiritual world from then on, for the souls of the slain.) The evil one was trapped - and God immediately sent more Fravashis to be born on the earth, to be his Ratheshtars (warriors) and fight against evil. The battle between good and evil thus goes on - till the end time, when God will send His Saviour (Saoshyant) and defeat evil once and for all, making the creation Fresh once again. This is called Frasho-kereti, the Making Fresh of the world. At that time, unhappiness, poverty, illness, disease and death will be no more, and men will neither hunger nor thirst. This is the creation of the world as per our faith. I believe in all this with all my heart. Gayomaretan was created a MazdaYasni ie, worshipping Ahura Mazda. Our scriptures say the first Aiwiyaongahana (Kusti girdle) was placed around his waist by Ahura Mazda, the mark that he was a MazdaYasni, and a member of the Aryan people. Zarathushtra was the Saviour of the Faith - he was sent by Ahura thousands of years later when the Mazdayasni faith had deteriorated. He restored the faith to its ancient purity. Therefore, our sacred Aryan Yashts all have the seal of Zarathushtra - Zarathushtra asked Ahura Mazda, Ahura Mazda answered, and so on. The YASHTS are very ancient, sacred scriptures. They contain the MazdaYasni Aryan verses of prayer to the Divine Elements of God, such as FIRE, the SUN, MOON, STARS, WIND, EARTH and WATER - all divine for the Aryan, to be venerated - never to be polluted. These divine verses are what our Aryan ancestors prayed to the Creation for thousands and thousands of years. They were ONE with the earth, one with God's Creation. They were the true MazdaYasnis, worshippers of God.

The Vendidad also contains, in the first Fargad (chapter) the ancient history of the Aryan race in the ancient homeland Aryanam Vaejo (Seedland of the Aryans) under King Jamshed before they migrated to Iran, upper India, Greece and Europe. Inspired by this, I wrote the "Saga of the Aryan race", which tells the story of our Aryan ancestors, and their MazdaYasni religion. The book has been published in Bombay. "I know examining your faith at the age of .. is a little too late, but better late than never I guess?" It is a good time. You have your whole life ahead of you. I think I started later than you did. According to our religion, the age of Fifteen ie. PanchDasavo (Avestan) is the most perfect age. The Vendidad says that King Jamshed's reign was so perfect that father and son both looked like fifteen-year olds. 15 is when a youth attains to physical and spiritual manhood, as per our scriptures.

Zoroastrian Doctrines and Rituals: A Short Article by Dr. Pallan R. Ichaporia

Dear Friends: I hope you will enjoy the following short article. Zoroastrian doctrines and rituals should be studied within the historical context. The elaboration and propagation of ritual practices over time must be elucidated in order to comprehend fully the values attached to beliefs and practices, as Zoroastrians and their culture cannot be separated from their heritage. IT WOULD BE FOOLISH TO SET ASIDE THE ZOROASTRIAN RITUALS and deny the importance of past experience, both individual and communal, on perception and faith. In Zoroastrian rituals a symbolic relationship is established among the actions, words, objects and substances used in the rites and the religious universe itself. This relationship transmits the beliefs that underlie ritual practices to the Zoroastrian participants in terms of THE FUNDAMENTAL TENETS OF ZOROASTRIANISM. The revelatory encounter with symbols, although present in everyday life, occurs most forcefully within the religious and social parameters of ritual practices. According to Zoroastrian doctrine, every RELIGIOUS RITUAL serves more than a limted corporeal function; IT AIDS IN THE FINAL RENOVATION OF THE ENTIRE UNIVERSE. The Pahlavi

commentary to the Videvdat (Vendidad) emphasizes: "Purity of man [and] purity of the soul is best from birth (5:21)" thus the Zoroastrian purification rituals not only cleanse the physical body but ALSO PURIFY THE SOUL through prayers uttered during such rituals. The theological linking of the spiritual and material aspects of the universe in the Gathas froms the basis of every action. All thoughts, words and deeds can serve to further the TRIUMPH of Ahura Mazda OVER EVIL, Anghra Mainyu. Truth over deceit/lie. It is firmly believed that only by adhering to the creed of "good thoughts, good words and good deeds" (Av. HUMATA, HUXTA, HVARSHTA; Phl. HUMAT, HUXT, HUWARSHT) can a Zoroastrian act in accordance with the will of Ahura Mazda and the laws of his religion. Also the cosmic and ethical dualism present in the Zoroastrian faith provides the basis for all the rituals in both doctrine and practice. THE PURITY OF THE SOUL AND BODY is being embodied by the religion itself such as one finds in the purification rituals of Padyab, Barashnum, Nahn and other minor rituals. The other major rituals like performing Yasna ceremony and even outer rituals first require the Zoroastrian priests to undergo such purification rituals before performing any major or minor rituals. The Zoroastrian beliefs and ritual practices are integrated into the religion over 3500 years and are doing well. ZOROASTRIANISM WITHOUT ITS INTRICATE RELIGIOUS RITUALS WILL NOT SURVIVE. Both beliefs and ritual practices are integrated into the religion and presented as a unified part of the planned and purposeful work of Ahura Mazda and they connect the material and spiritual worlds thus making the entire universe a holy singularity whose purity must be maintained at all times and all His seven creations must remain in the untainted state (in perfect ecological balance) to further His plan of renovation by making the existence brilliant and ushering the triumph of truth over lie and deceit. Dr. Pallan R. Ichaporia.

Initiation ceremony of Zoroastrians: A Short Article by Dr. Pallan R. Ichaporia

Dear Friends; I hope following will be of interest to you.

Zoroastrians must be properly initiated by ordained priests into the religious community. In the ancient times this occured at the age of fifteen, the ancient Iranian age of maturity to become responsible for his or her religious, moral and communal life (See: Yast 8[Tir],13-14 and Videvdat 18.54) According to Videvdat (Vendidad): "Then the she-demon who is the Lie replied," O Sraosha, truthful and well formed one, of these males indeed this the fourth one, a male whore who after his fifteen year walks forth without either the sacred girdle or undershirt" (Videvdat 18,54). This warning from the Spirit of Evil underscores the emphasis placed on the proper initiation into the Zoroastrian faith. During the initiation ceremony the candidate wears a sacred white undershirt (Phl. SHABIG; N.P. SHABI,SUDRA; Dari.SEDRA; Parsi Guj. SUDRA, SUDRE), and a sacred girdle (Av. AIWYANGHANA; Pz.AIWAYANGHANA; Pahl. KUSTIG; N.P and Parsi Guj.KUSTI) (Note: Av. AIWYANGHNA (AIWI+YANGHANA(AIWI+YAH)) =to girdle). The initiation seems to be based on the ancient Indo-Iranian custom of investing only the male members of society with a sacred girdle as a sign of their membership within the community. A similiar practice persists to-day among Hindus where male members of the three upper castes (Skt. VARNA) are ceremonially invested with a sacred cord at the time generally called the ceremony of the Second Birth (Skt. UPANAYANA) conducted between the ages of eight and twelve (See: Gonda: Vedic Ritual, 1980, 42, 153-154). The sacred cord is knotted by an ordained Hindu priest and worn under the clothes diagonally around the body over the right shoulder and under the left arm. Hindus never untie this cord but slip it aside and step out of it when neccessary. The pre-Zoroastrian origin of the rite of initiation is found in 'Dadestan-i-Denig', where it is clearly stated that king Yima Xshaeta (Jamshid) introduced the sacred girdle, centuries before Zarathushtra (See D-i-D:39, 1819). This initiation rite has been practiced since the the earliest years of the faith and there can not be any second opinion about it. The age of initiation into the faith of Zarathushtra was gradually lowered with the present day Irani Zoroastrians undergoing it between twelve and fifteen and with Parsi Zoroastrians initiating their children at the age of seven. This may be due to influence of Hinduism. Irani Zoroastrians term this ceremony as (Dari) SEDRA

PUSHAN ="Putting on the sacred undershirt" while Parsi Zoroastrians refer it to as (Ps.Guj) NAVJOTE="New Born" . As in Hindusim, the Zoroastrian initiation symbolizes spiritual rebirth or second birth. After their initiations, Zoroastrians must ritually untie and tie the sacred girdle very time they pray or perform Padyab-Kushti. Sadra and Kustig must be worn every day and night during the life time of each and every individual. It is a grievous sin for an initiated Zoroastrian to abstain from wearing the girdle (Kustig) and undershirt (Sadra), a condition termed "SCAMBLING AROUND NAKED" (Phl. AISHAD DWARISHNIH). According to SHAYEST-NE SHAYEST (4:10): "The sin of scambling around naked, upto three steps, is a FRAMAN [for] each step; at the fourth step [it becomes] a TANAPUHL. The Padyab-Kustig is performed before a Zoroastrian can engage in any religous activity as it ensures the purity of his body and soul. It is enjoined that this ritual be performed early each morning on rising from sleep, prior to religious act of eating, before ablutions, at the begining of each of the five periods of the day and after urination and excretion. (Although this may be hard to follow but one will still find most ordained Zoroastrian priests and devout Zoroastrians still true to this ancient tradition). ALL ZOROASTRIANS do undergo the ablution on entering the premises of a fire-temple, to ensure that every religious act they perform is done so in the state of purity of body and soul. The Padyab-Kushti ritual, because it involves the performance of a purification rite, differs from the simple Kushti ceremony, in which a ritually clean person unties and reties the KUSHTI without first performing ablutions; the simple Kusti ceremony is referred as "MAKING NEW THE SACRED GIRDLE" (N.P.:KUSTI NAW KARDAN ) or "TYING THE SACRED GIRDLE" (PGj.: KUSTI BASTAN). The main principle underlying this ceremony is to providing religioritual purity for the performance of religious functions as praying, approaching the sacred fires, attending funeral ceremonies (before and after), eating etc. This simple and beautiful rite thus ensures a Zoroastrian to maintain a state of socioritual purity of his/her body and soul at all time. With kindest regards to all. Dr. Pallan R. Ichaporia.

Intermarriage is a Deadly Sin for the Zarathushtris, as per a great Zarathushtri sage
The Illness of Intermarriage. Intermarriage is a Deadly Sin for the Zarathushtris, as per a great Zarathushtri Sage: --------------------------------------------------"If a man commits intercourse with a woman of (a) different religion, what is (your) view? .... Reply: ("There is) a HEINOUS SIN in coition (with such a woman);..." No mention of a Zoroastrian female is made simply because NO TRUE ZARTHOSTI LADY OF THOSE TIMES EVER DREAMT OF YOKING HERSELF WITH A NON-ZOROASTRIAN. - in the article that follows. ---------------------------------------------------Fellow Mazdayasni Zarathushtris, The following article was published in the heroic "Deen Parast" Zoroastrian magazine of India. I am proud to reproduce it here, with special permission from the General Editor Noshir Dadrawalla, who is a staunch young religious Zarathushtri with tremendous faith in our Holy Scriptures. May our Zarathustri KOM (race) produce many more such as him, with courage to stand up for the religious truth. Article titled: Pahlavi Rivayat or Persian Rivayat which is more authentic? ----------------------------------------------------------"The text (Rivayat) of Aturfarnbag i Farrokhzatan, a monument of literary and religious past, comprises 147 queries and may be regarded as one of the oldest Pahlavi expositions extant today of the legal, religious and social customs, usages and practices of devout Zoroastrians about two centuries after the downfall of the Sasanian Empire."

--- Dastur Dr. Kaikhusroo M. Jamaspasa in his Preface to Behramgore T. Anklesaria's `The Pahlavi Rivayat of Aturfarnbag and Farnbag-Srosh' (March 1969). The operative words in the above quote are "a monument of literary and religious past", "one of the oldest Pahlavi expositions extant today", about "legal, religious and social customs, usages and practices of devout Zoroastrians". Before coming to the pertinent extracts fnom the text, which is the raison detre of this article, a few lines on one of the most sagacious DASTURS of the 9th century A.D. - Aturfarnbag Farrokhzat and his works. In PahIavi, he is always referred to as Hudeenan Peshopay(e), "the leader of the faithful". There were other "leaders of the faithful" also. They were supposed to have descended from the last Raenidar (Renovator, Saviour), Dastur Aderbad Marespand. In a revealing statement, the late Mr. Behramgore T. Anklesaria, an outstanding Pahlavi scholar. who has translated the Pahlavi Rivayat of Aturfarnbag, points out: "As there was no descendant of the Sasanian Emperor Yazdkart Shahriyar (A.C.632-652) who could guide the destinies of the conquered Zarathushtrians who clinged to their religion and remained steadfast to the statutes and laws of Zarathushtra,the descendants of the Magopatan Magopats (Magi of the Magis), led the Zarathustrian Nation from AC. 652." It is the same Aturfarnbag who had refuted the "accursed Abalish" in the court of Khalifah Mamun. "When all attempts were made to trample under foot the religion of the worship of Ahura Mazda, to subdue and in fact to crush and eradicate the ARYAN nature and traits, in order to replace them with the Semitic ways and modes of thought, God sent down on Iranian soil a patriarch such as Atar-frenabag for the renaissance of Iranian spirit and Iranian culture, of Iranian ethics and Iranian glory. No rhetoric is needed to prove the greatness of the work done by this `leader of the faithful' to whom the epithet `hufravart',`saint', has been applied in the Pahlavi literature. "We learn from the 420th chapter of the final edition of the third book of the `Dinkart'... that after the calamity and disintegration which befell the royal court and the treasury of the kingdom at the hands of the Arabs, Atarfrenabag-i- Farokhzatan, leader of the faithful, had

brought together in his court all the scattered fragments of the copy of the `Dinkart'. "The 142nd chapter of the third book of the `Dinkart' refers to a statement of the `hu-fravart Atar-frenabag-ifarokhzatan-i- hu-deenan peshopay(e)', made from the sayings of the ancient preceptors of religion as regards `Dinkart', `the usages of religion'. "These two references to Atar-frenabag show that the leader of the religion was an authority as regards `the usages of religion' and his authority was quoted six generations after him...." (Emphasis supplied.) (The above quotations are from B.T. Anklesaria's `The Pahlavi Rivayat of Aturfarnbag and Farnbag-Srosh') Aturfarnbag's Pahiavi Rivayat comprises 147 questions asked to him by the Zonoastrians of Iran living in his time, when Iran was under the rule or the Muslins. These queries deal with a variety of subjects - from adoption, guardianship and borrowing to ablution, rights of women and conversion! One question put to `Saint' Aturfarnbag, and his reply thereto, merits our special attention. This question appears as the 138th question. "If a man commits intercourse with a woman of (a) different religion, what is (your) view? How (wilt it be) if (the) woman becomes pregnant,and if impregnated by him? How (will it be) if the woman (is) in (her) menses, (and) if (she) is not, what (is your) view?" Reply: ("There is) a HEINOUS SIN in coition (with such a woman); if (she) becomes pregnant, (it) is possible several sins will occur; and if (she is) in (her) menses, (the) expiation (is) that which (is) written (above)*; and if (she be) not in (her) menses, and not impregnated, (he is) liable to atonement, besides (the sin of) coition (with a) NON-IRANIAN, for the wound to (the) body, fear (unto the) soul (and) temporary involvement; and if (he) is involved therein, (the) decision (is) that of wasting (the) semen even with (a) woman in (her) menses, which (is) not (emitted) in her body, a `tanaphor' sin or wasting (the) semen (and of) defiling (the) body (accrues)." (Emphasis supplied.) (* The explanation for copulating with a woman in her menses are given in reply to the preceding question and "(the) details of atonement (are) numerous." For instance, killing of thousands of noxious creatures, offering of large amount of fuel and fragnant wood to the Atash

Behrams, performing of certain big inner liturgical ceremonies, etc.) But, for our purpose, what matters is the first line in the reply, about a Zoroastrian man having sexual liaison with a non- Zoroastrian and the consequence thereof, from the Zoroastrian viewpoint. Naturally, many points and questions arise, which deserve to be considered and answered satisactorily. For example: a) Here, the relationship referred to is an illicit or an illegal one and not a marriage with a non Zornastrian. b) No mention is made of a Zoroastrian woman's physical relationship with a non-Zoroastrian male. c) No temporal punishment, like ex-communication. is suggested. d) Could it be that the words "of a different religion" meant only Muslims.... e) Can Pahlavi works be relied upon and considered as evidence per se? f) Were the parties to the Parsi Punchayet Case (Jeejeehhoy vs. Petit) aware of this reference? Was any evidence of this kind cited before the Court of Justices Davar and Beaman? Our Answers: a) For a legitimate marriage,in the Zoroastrian religion. three factors are necessary : i) It should be between two Zoroastrians; ii) It should comprise the Zoroastrian Ashirwad ceremony: iii) It should be performed by properly ordained Zoroastrian priests. All these three points have been incorporated in the Parsi Marriage & Divorce Act, today. In ancient Iran, to call any other man-woman relationship a "marriage" was not only unheard of, but also unthinkable. There was nothing as absurd like a dotted line to sign on. b) No mention of a Zoroastrian female is made simply because NO TRUE ZARTHOSTI LADY OF THOSE TIMES EVER DREAMT OF YOKING HERSELF WITH A NON-ZOROASTRIAN. c) This is a difficult question. But an answer, and a plausible one at that, can be attempted. Even at present, there is nothing like ex-communication in our community,

though the practice was prevalent until the last century when the Parsi Punchayet had the authority to do so. Today, instead, what is demanded of those who prefer to "marry" outside the community is that they should not visit our consecrated fire temples and they cannot be consigned to the Towers of Silence....the biggest deterrent for a Zoroastrian man "marrying" an alien was to be aware of the fact that he was COMMITING A TANAPHOR GUNAH OR SIN. This is the same sin mentioned in our Patet Pashemani (Karda 3) as Tanvalgan Gunah. In Avestan; it is known as the TanaPeretha sin. It means that the sin is so heinous that the Sinner prevents/delays Frasho-Kard (the Final Renovation)! d) Here, the Pahlavi word used is specific, jyit-deen or what we today call juddin, which means a person of any faith other than Zoroastrlan. In the Pahlavi Rlvayats,when the word ak-deen is used, it is believed to have been used for a Muslim. e) Most of the Pahiavi works, particularly those belonging to the Sassanian times and those written by sages like Aturfarnbag or Hemit-i-Ashavahishtan or Farnbag-Srosh, etc., are VERY reliable. They are infinitely more dependable than any of the much later `Persian Rivayats', which our present-day Dasturs have vaguely proferred as evidence for the `navjote' of Mr. Neville Wadia! f) It is extremely doubtful if this Pahlavi text was cited as evidence in the Parsi Panchayet Case. We, today, are lucky that we have Behramgore's translation with us. Conclusion: This Pahlavi Rivayat provides sufficient evidence for the practice and usage among the Parsis in India, who, at least, till the beginning of this century, refused to permit a Zoroastrlan male "marrying" a non-Zoroastrian to be considered a full-fledged Zoroastrlan. Isn't it time, some resourceful Zoroastrian takes it up with the Bombay Parsi Punchayat to undo the grave wrong that is perpetrated today, of allowing a Zoroastrian man who has "married" a non-Zoroastrian to go scot-free in matters religious. The Hudeenan Peshopay(e) would, we are certain, have strongly disapproved! ---------------------------------------------------------------This article appeared in the heroic "Deen Parast" Zoroastrian magazine of India and is reproduced by permission of the

General editor Noshir Dadrawalla. ---------------------------------------------------------------Please forward this article to as many Zarathushtris as you know. This will help to defeat the LIE that the evil one is spreading, in the garb of the "liberal" propaganda in the Internet mailing list. We, as soldiers of righteousness, must fight against this lie. Regards, Porus. * "Hormazd Dadari, ahreman marochinidari", Ardibehest Yasht Nirang * Ahura Mazda is the Creator, the evil one the destroyer * Fellow Mazdayasni Zarathushtris, please dont destroy your religion.

A Zarathushtri lady Mrs. Pervin Mistry writes on inter-marriage.

Fellow Mazdayasni Zarathushtris, The following letter was published recently in the famous Jam-e- Jamshed Zoroastrian newspaper of India. It is from Mrs. Pervin Mistry, a staunch Zarathushtri lady of Canada who has had the moral courage to stand up to the "liberal" outsiders and their destructive propaganda of intermarriage, which has spread like a dangerous POISON among the Zarathushtris in the West, and which ultimately threatens our religion itself. Kudos to Mrs. Mistry for speaking this RELIGIOUS TRUTH, that inter-marriage is wrong and harmful to ANY religion on the face of the earth, particularly a small religion such as ours. I have always believed that it is due to Zarathushtri ladies such as her, with full faith in their religion and who vow to marry only to a fellow-Zarathushtri, that the Zarathushtri community and religion will never die out. We need more women like this today, the stuff our mothers and grandmothers were made of: for them, "inter-marriage" was a very, very wrong and unthinkable. Their feelings could be aptly summed up as: "I would die, but I would not

Let a non-Zarathushtri touch Even a strand of hair from my body! I am a Kusti-Bastian, a Mazdayasni Zarathushtri I shall WED HE WHO WEARS THE KUSTI and none other, Ahura Mazda, Help me in this strong resolve!" Letter from Mrs. Pervin Mistry, published in the Jam-eJamshed -----------------------------------------------------------LEARN FROM THE OTHER COMMUNITIES To, The Editor. Jam-e-Jamshed Sir, Many Zoroastrians believe that the survival of our religious community rests in numbers. They are alarmed at the recent trend of low birth-rate which is not exclusively confined to the Zarathushtri population but worries all the communities in all developed countries (Including Italy, which is a predominently catholic country wherein birth control is minimal). Statistics show that the increase in population is mostly restricted to third world countrIes. This concern regarding dwindling numbers produces "demographic paranoia" among some Zarathustris who prescribe an "open door" policy encouraging our youth to marry outside the community. Some have accepted proselytism to increase the statistical count. However, our community would do well to learn from its past history which proves that groups of Zarathushtris who left Iran after the Arab conquest, to settle in Europe and Asia (except India) perished through their "open door" policy of inter- communal marriages. There are no living, practising Zarathushti descendants of these groups. Only some archeological evidences stand as mute testimony to the annihilation of these Zarathushtri communities who INTERMARRIED, proselytised and PERISHED! Even the most recent scientific studies PROVE the "open door" policy to be an inevitable exercise in rapid extinction. I submit the following account for those who prescribe inter-communal marriages and proselytism in order to increase our numbers. The issue of National Geographic,

July 1991, on the "Geographica Page' published the report of an anthropologist who bemoans the extinction of the tribe of Birale in Africa and their language, DUE TO INTERMARRIAGES. It has been shown that this remedy of intermarriage is A LETHAL POISON instead of a cure to survival. It is not just the Birales who face extinction due to seeking marriages outside their own tribe in order to increase their numbers, but other indigenous tribes in various parts of the world are also documented as facing extinction due to the influence of outside cultures. Anthropologists are concerned about the loss of languages and cultures. What about our concern for our religion and our survival as a religious community? If languages become obsolete if not spoken; if animal species die because their habitat and environment change as a result of mankind's disrespect of nature's intricately balanced laws of ecology, can any religion survive if it's laws are not adhered to, its rituals/traditions either forgotten or changed or "reformed" to suit societal trends which are not always progressive or conducive to spiritual growth? In "Hinduism Today", July 19, 1994, in a short article: "Must We Marry Within Our Religion", it is stated: `The mutual spiritual unfoldment of man and wife is the central purpose of marriage. WHEN WE MARRY OUTSIDE OUR RELIGION, WE CREATE DISHARMONY AND CONFLICT FOR OURSELVES AND OUR CHILDREN. SUCH A MARRIAGE DRAWS US AWAY FROM RELIGIOUS INVOLVEMENT INSTEAD OF DEEPER INTO ITS FULFILMENT. FOR MARRIAGE TO SERVE ITS SPIRITUAL PURPOSE TO THE HIGHEST, HUSBAND AND WIFE SHOULD HOLD THE SAME BELIEFS AND SHARE THE SAME RELIGIOUS PRACTISES." (Emphasis added). It has been proven that most children of inter-communal marriages do not practise any one religion. They are caught between two religions and end up following no particular religion. They follow the trend of "Humanism" or "Universalism" which subscribes to leading a "good life" without prescribing any differentiation between "good" and "evil". This trend has led to the current movement of Egality and "Rights" - which are not morally and spiritually right or correct, as proven by the rising tide of crime, violence, atrocities worldwide! Newsweek, July 22, 1991, pg. 48, "The Intermarrying kind", reveals another documented proof of a "A gloomy study (which) leads Jews to fear for their future." (parenthesis mine). "According to a major study sponsored by the council of Jewish federations, 52 percent of Jewish men and women

who have married since 1985 took gentiles for spouses. More significantly, the massive study found, nearly THREE out of FOUR children of inter- mariages ARE BEING RAISED EITHER AS CHRISTIANS OR WITH NO RELIGION AT ALL. This trend, combined with a below-replacement birth rate, a rising tide of divorce... is shrinking the Jewish community. For orthodox Rabbi Ephraim Buchwald of Lincoln Square Synagogue in New York, ASSIMILATION THROUGH INTER-MARRIAGE REPRESENTS NOTHING LESS THAN A "DEATH-KNELL". THERE'S NEVER BEEN A COMMUNITY OF JEWS THAT HAS ABANDONED RITUALS AND SURVIVED. (Emphasis added.) Rabbi Gunther Plaut of Holy Blossom temple in Toronto, in response to the question "Why do Jews continue to object to a mixed marriage?" replied that "IT HAS EVERYTHING TO DO WITH SELF- PRESERVATION and has a religious and an ethnic component." He wrote an article titled "MIXED MARRIAGES MEAN OBLIVION". He writes, "The religious factor goes back to the Bible, which states unequivocally that exogamous marriages were to be avoided because THEY WOULD LEAD TO A DILUTION OF RELIGIOUS FAITH AND PRACTISE. Increasing numbers of young Jews no longer consider Judaism a vital factor in their lives, nor are they convinced maintenance of the Jewish people is a goal that must be pursued at all costs. Instead, THEY WILL PLACE THEIR PERSONAL DESIRES ABOVE ALL ELSE. They will marry out of the faith, and if this means the diminution of age-hold Jewish hopes and even implies the potential destruction of the Jewsish people, they will still put their own predilections first... Jews are a tiny majority in the world and barely more than 1 percent in Canada. MIXED MARRIAGES ARE CLEARLY THE WEDGE FOR FURTHER DIMINUTION. IT IS THEREFORE, LUDICROUS TO SUGGEST THAT JEWS SHOULD INTER-MARRY FREELY. TO SUGGEST THIS IS NOTHING LESS THAN AN INVITATION TO RELIGIOUS AND ETHNIC DISAPPEARANCE." (Emphasis added). I hope that our reformist Zarathushtris will pay heed to the warning and concerns the other communities are expressing for their own survival. The rising number of youth marrying outside their own religious communities is another current trend which is not confined to our community alone. As Rabbi Platt has correctly said, EXOGAMOUS MARRIAGES DILUTE RELIGION. When religion, which should be the guiding principle in daily living loses its importance, society becomes materialistic and begins to DEGENERATE MORALLY. Unethical values are then accepted in the name of "change", because without RELIGION, life itself becomes self-destructive. Religion is a prescriptive moral

code of conduct and when religion and society's relationship begin to separate one from the other, spirituality wanes and the destruction of moral values sets in. WHATEVER IS SPIRITUALLY WRONG IS THEN JUSTIFIED, RATIONALISED, AND ACCEPTED AS "CHANGE" AND "RIGHTS". In Canada, the most recent statistics show (StatsCan, the Toronto Star, June 22, 1995) that since "COMMON LAW" (COHABITATION) became legally accepted, 50 percent couples do not marry but live as "common law" families. The Statscan research also reveals that these couples separate within five years, and the adults then renew their search for a new family! In such a situation, FAMILY - the PILLAR of society crumbles and consequentlly, society's values also crumple - as is evident from today's happenings on a global scale. One wedge opens the others! The important lesson for Zarathushtris to remember is that after the Arab conquest of iran, it was ONLY in India and India alone (outside of Iran) that the migrant Zarathushtris flourished and preserved their religion because they clung to their identity by not permitting inter-communal marriages and by OBSERVING RELIGIOUS SECLUSION - although socially and culturally they mixed. They were the only group to survive outside Iran because they staunchly adhered to their rituals/traditions and did not try to increase their numbers through proselytism or inter- communal marriages. Our ancestors who left Iran to settle in India knew that inter- communal marriages were the chief cause of the downfall of the Sassanian empire, resulting in treason, corruption and religious rivalry which contributed to the Empire's downfall from within. Due to the internal dissertions caused by EXOGAMOUS MARRIAGES, Manichaeism and Mazdakism also gained strength and the once mighty Empire yielded to Arab invasion and was disintegrated and TOTALLY DESTROYED. Some Zarathushtris believe that inter-communal marriages were accepted and encouraged in the Sassanian times, because the Shah- namah gives instances of Sassanian royalty marrying Juddin princesses. They erroneously believe that only after coming to India, did the Parsis oppose such exogamous marriages due to the promise given to Jadi Rana not to engage in contracting inter- communal marriages or proselytizing the Hindus. This notion that inter-communal marriages were accepted during the Sassanian times, can be proven to be ERRONEOUS

through an old book "Gangesayigan" written in the 6th century AD. In the "Preface" of this book, (translated from the original Pahlavi text by Peshutan Dastur Behramji Sanjana, printed at the Duftur Ashkara press, 1885), Vazorgmithra, one of the chief ministers at the court of King Khushro (Noshervan), is quoted as advising the King NOT TO HAND OVER the Crown to Prince Hormazd as he was the son of Khusro's wife who was the daughter of the Emperor of Rome. (pg. x1v). This proves that even in the days of the Empire, inter-communal marriages were not promoted but strongly opposed - not only among the laity but even among the royalty. Just because a large number of our youth today choose to mary outside, does not mean we, as a community, should throw up our hands and ACCEPT A SUICIDAL POLICY WHICH IS SURE TO LEAD US TO OUR DOOM. SHOULD WE, AS A COMMUNITY, CONDONE WRONG, OR BY EDUCATING OUR YOUTH, TRY AND REVERSE THIS DESTRUCTIVE TREND? OUR YOUTH HAVE THE RESPONSIBILITY TO BE ACCOUNTABLE FOR ACTS WHICH ARE CONSEQUENTIAL NOT ONLY TO THEMSELVES AND THEIR FAMILIES, BUT, ALSO TO THEIR COMMUNITY AND RELIGION AS WELL. TILL NOW, BY PRESERVING OUR RITUALS AND TRADITIONS WE HAVE SURVIVED, AND WE WILL CONTINUE TO SURVIVE AS LONG AS WE CONTINUE TO PRESERVE AND FOLLOW THE "CLOSED DOOR" POLICY WHICH HAS ENSURED OUR SURVIVAL TILL TODAY. PLEASE, LET US NOT FORGET THE LESSON OF OUR OWN PAST HISTORY AND THE LESSONS THE OTHER COMMUNITIES ARE TEACHING US EVEN TODAY! Sincerely, Pervin J. Mistry, Ontorio, Canada. I dont know about the rest of you, but I am convinced. I VOW herewith to marry only to a fellow Zarathushtri. May Ahura Mazda help me to keep this holy vow, notwithstanding all the trials and temptations all around, notwitstanding the "liberals" and the outsiders who mock this resolve. Come, who will join me in this noble task of preserving our great religion? Regards, Porus.

* "Hormazd Dadari, ahreman marochinidari", Ardibehest Yasht Nirang * Ahura Mazda is the Creator, the evil one the destroyer * Fellow Mazdayasni Zarathushtris, please dont destroy your religion.

A Sincere Appeal to Zoroastrians by Ervad Jamsheed Sidhwa & Tehemton Adenwalla

[This letter appeared on Sunday, the 24th September,1995 in the Jame-Jamshed Weekly. The Jame, as the newspaper is affectionately called, is a respectable 163 years old, Parsi-Zoroastrian weekly, printed and published in Bombay, India.] Summary The authors give sound practical religious advice to ParsiIrani Zoroastrians who immigrate from India or Iran about preserving the Parsi-Zarthosty way of life and religion in Western countries. The importance of wearing sudreh-kusti at all times and of not smoking is emphasised. There is also a mention about precautions as far as children are concerned; the importance of communicating in one's mother tongue (Gujarati or Farsi) and encouragement to proudly proclaim oneself as traditional followers of Zoroastrianism. The letter clearly shows that one who marries within one's own ethnic group is not a "racist", instead one is just preserving the community identity. The authors do insist that friendships beyond ethnic, religious and national boundaries are not wrong, it is only inter-marraige amongst other groups that causes the Parsi racial identity to be lost. Common doubts in young people's mind "Why should I marry within my race and religion only", "Are we being too elitist if we do so", "Is this practise of marrying within my community anti-Indian and unpatriotic", etc, etc. have been very well addressed. The authors have done well to choose the dialogues between Mr. Golwala, (the past editor of "The Observer") and Prof. Gadgil (one of India's greatest and most practical scholar and teacher) to answer the above doubts. The replies given by Prof. Gadgil range from "Your forefathers came from a distant land to India to preserve their heritage", "No, do not merge with the large Hindu whole", "The national interest does not demand your

disappearence. ... the country would loose by it" clearly indicate that both Parsis and their motherland India would loose if Parsis open their doors to inter-marraige. The pressures on Parsi Zoroastrians in the Western world, especially in America is mentioned. We are counselled to look into our traditional Zoroastrian literature to withstand such peer pressure and the need to sometimes take a non "politically correct" stand where the religion is concerned. The significance of the Zoroastrian tenet of "tokham pasbani" (preservation of the seed) even in today's "modern" age is mentioned. Lastly, the authors tell us about the need of humility and an open mind to understand our Scriptures and their esoteric secrets. Speed reading of the Scriptures is definitely out! Their counsel to sometimes start with "blind" faith (irrationality) and then wait patiently for one's consciousness to expand for rational answers is indeed wise for not only understanding the true tenets of Zoroastrianism, but also to do so for all other great religions of the world. The authors have given their addresses for further contact. To The Editor, Jame-e-Jamshed Weekly, 7 Kumpta Street, Fort, Bombay 400 038. India. Re : A SINCERE APPEAL TO ZOROASTRIANS IN WESTERN COUNTRIES AND IN INDIA Sir, we have seen text of the misguided propaganda going around on an Internet Mail group as mentioned by Mr. Havewala; and we do share his concerns expressed therein. Any of us who venture out overseas must be extra vigilant and staunch in one's religious practice. As a precautionary measure, do not completely cut yourselves from your home country; you may one day wish to return either due to disillusionment or things just not working well overseas. Our request is to cross the seas armed with an adequate stock of sudreh, kustis and essential books like our Khordeh Avesta, Yashts, Vendidad, etc. If possible enroll in a good religious class, like the one held by Zoroastrian Studies, before sailing forth - all the knowledge acquired thereby will be appreciated amongst new neighbours who more

than likely may not even be aware of the word "Zoroastrianism". Maintain a close link with our religious culture - be it in Iran or India. To overseas based parents, we implore whenever possible, bring your children to India to bow before Iranshah and other Sacred Fires. Without such contacts, a sense of belonging to the mother country or forming an emotional bond with our rich rituals and traditions is difficult. Ensure that their naojote is done, that they wear the sudreh-kusti at all times and prayers are done daily. Explain to your children the symbolic interpretation of sudreh-kusti and the invisible protection they render to our aura (khoreh) . Knowledge presented in this manner will make our children proud to wear their sudreh-kusti. Strictly forbid smoking - a blasphemous act which defiles our sacred fire. Watch the company of friends they associate with. One should be aware that in many communities of Western countries it is not a common practice to give respect to one's elders as we do back home. Children talk in the same tone to elders as they do to their peers. All of this may appear amusing and 'liberating' when observed from a distance, but when one's own children start emulating these traits, then only does one realize the value of the tradition of giving respect to elders, as done back home. This is not a criticism of the Western way of living, but we do feel that there is not an adequate and realistic awareness made of the other side of the "phoren" way of life in the Parsi media back home. A good command over English is essential these days to be a success in the academic, job related and business environments, master it by all means; but at home and when amidst fellow community members, adults and children alike should speak in our mother tongue only, be it Gujarati or Farsi. There is nothing wrong in proclaiming that one is an orthodox when you are overseas - we often see the orthodox Russian, orthodox Greek and orthodox Jewish communities in foreign lands - these people proudly maintain their traditions without any undue socio-economic deprivation thereby. These groups do not necessarily "do in the West what the Westerners do". We too must try and maintain our own traditions. To our yet-to-be-married co-religionists around the world, we implore you to seek your life partners within our clan only. One is not being "racist" if one marries within one's

ethnic group to preserve the community identity. Surely respect all other religions and races; make friends across ethnic, religious and national boundaries - but please marry amongst ourselves only so that such a small and unique community like ours survives forever. Sometimes your prospective partner may not be highly educated or on the same rung of the social ladder as you, but still he/she is a fellow Zarthosti. Lovingly encourage him/her to scale the same heights that you have scaled and together from the mountain top, may both of you proudly proclaim that you are "Mazdayasni Zarthostis". Then come down and further righteousness together! To our youngsters who are intent on marrying outside, think of the pain you will bring to your parents and other near and dear ones. In addition to causing a disruption of one's spiritual progress as has been frequently explained in the columns of Deen Parast and the Jame, one should realize that the injunction of marrying our co-religionists only has been wisely laid out by our fore-fathers. The adherence to this has preserved the rich religious-ethno-social fabric of our community for hundreds of years. At times one may wonder, "Why do I have to marry my coreligionist only, why not any another person outside my community? Is this custom of ours anti-Indian and unpatriotic? Will our non-Parsi friends be considering us too elitist when we insist on marrying within our community only?; etc, etc." These doubts may specially appear to some of us as we move to higher positions in our profession and usually find ourselves amidst more and more non-Parsis. The answer to this is : "No. India and our Indians love us for being who we are - Parsis - with all our splendid talents and idiosyncrasies. They value, appreciate and respect our decision to maintain our distinct identity. Whichever country we settle in, usually benefits from our presence and from our Parsi-panu (our way of life). In fact the stauncher the Parsi remains, the more an asset he is. Perhaps this following incident which A. D. Golwala recalls in his article "To Be Or Not To Be" will help dispel any such doubt of one's identity and the wisdom of keeping all those wonderful Parsi genes intact! Mr. Golwala mentions a discussion he had with Prof. Gadgil, one of India's greatest and most practical scholar and teacher, who was described by foreign authors as a "savant of extraordinary profoundity and brilliance, who illuminated whatever he touched" . (see endnote 1 below). The topic of the discussion, held during independence days,

was national unity. It is mentioned that they spoke of the evil effect of caste and how it tended to divide the country. Golwala later asks Prof. Gadgil, "I suppose then , you would say that we Parsis too ought in the national interest to give up our separate identity and get merged in the great Hindu whole? After all we are only about a hundred thousand". The response to this by the professor is very illuminating and should be carefully read and reflected upon : "No, I wouldn't say that. You are not a caste, a fraction of a whole. You are an independent religion, a whole in itself. To preserve that religion, which gives you your particular identity, your ancestors left their native land and came to us. Here over twelve hundred years you have preserved it, in full amity and concord with us and are a living part of our nation. No, I would be loathe to see you disappear." Prof. Gadgil later continues, "The national interest does not demand your disappearance. On the contrary, the country would loose by it. Your total circumstances, religion, ethics, upbringing, etc. have nurtured people who have been useful to the country. Such people after independence may well prove even more useful, and the likelihood of that type appearing in other circumstances, I would not rate too high". In his final counsel he says, " No, don't merge, maintain your identity as a part of our nation and continue to be even more useful to it as a whole than you have been in the past." The significance of this illustration holds true for our Parsi brethren in Western countries too, especially America, where peer pressure to be part of the big melting pot (of all races) is intense. One should be vigilant when watching talk shows of Oprah Winfrey, Sally Jessy Raphael and Ricki Lake when they deal with the topic of interracial marraige. The audience in these shows is generally un-sympathetic to any one who preaches against intermarraige, evident from the boos received. It is felt that they perceive anyone who opposes inter-racial marraige as being racist and not "politically correct". In the liberal circles of America and other countries, inter-marriage is thought to be "cool". Unless one is firm, this form of pressure can actually start making a person believing in the Zoroastrian tenet of "tokham pasbani" (preservation of the seed) feel very guilty. To remedy this, we recommend that one should get in touch with the traditional teachings of our religion where the concept of "tokham pasbani" and

its significance even in today's so-called "modern" age is well explained. To some of our misguided Parsi journalists, we request you to study our scriptures with patience, humility and an open mind. If need be, consult a Dasturji whom you respect to find their true meaning. There are so many sincere mystics within our community who will be more than ready to share the esoteric "secrets" of our religion, only if one seeks them with sincerity. The knowledge expressed therein may not immediately satisfy one's rational yearnings, but it will more than likely produce warmth in your heart; and later on as one's consciousness is enlarged, a rational understanding also comes. In the search for answers to spiritual mysteries, one may, at times, have to start with a certain amount of 'blind' faith (irrationality), later on comes understanding (rationality)! Please do not "speed read" our scriptures or quote them out of context in an attempt to legitimise definite no-nos like conversion and inter-marriages, be it involving females or males. These practices have already done enough harm to our community. The ideal and sincere Parsi/Zarthosti journalist, when writing on religious topics, is one who works in harmony with the Dasturjis by combining his/her writing and presentation skills with their religious knowledge. If you are a talented and gifted writer, isn't it your religious duty and responsibility to help spread the Light? Any reader who wishes correspondence with us may do so at the following address : Ervad Jamsheed B. Sidhwa, 50 B, Millhouse Drive, Howick, Auckland. NEW ZEALAND. Mr. Tehemton B. Adenwalla, 20-A, Kellsmere Crescent, Island Bay, Wellington. NEW ZEALAND. Yours sincerely, Ervad Jamsheed Burjor Sidhwa, Auckland, New Zealand. Mr. Tehemton Bhikhaji Adenwalla, Wellington, New Zealand. Endnotes :

1. from the book "Our Heritage", published by the Nasik Boys Town, Nasik, India.

The Kayani Aryan Race of our forefathers - a matter of GREAT pride

The Kayani Aryan Race of our forefathers - a matter of GREAT pride As my father used to proudly say: "KHOON-E-KAYANI-AST (MY BLOOD IS OF THE KAYANI RACE) MAZHAB-E-MAZDAYASNI-AST (MY RELIGION IS THE MAZDAYASNI FAITH)" ----------------------------------------------------------I am proud of what my father, and his father believed in, and AS AN ARYAN WHO ALWAYS FOLLOWS THE WILL OF HIS FATHER, I too am proud of my ancient race and religion, and I will defend it against the scorn of the outsider. ----------------------------------------------------------If people like the outsiders insult the scriptures and beliefs of our Zarathushtri forefathers, it is our duty, as Aryans, to respond. An Aryan always obeyed the will of his forefathers, and followed the path they had followed. ----------------------------------------------------------Hello fellow Mazdayasni Zarathustris, A Zoroastrian, Mr. J. S. wrote: JS: "1. What is Race? (specially the blue-blooded Kayani race)?" Race is a proud community of people, living together in the way their ancestors did. Thousands of years ago, the lands of the earth had distinct races and religions in each land, and inter-marraige was non-existant. This was the Will of God, who Himself created the Seven continents and their races, as described in the Holy Vendidad. The Kayani race is the race of the Aryans, originally from the Aryan homeland Airyane Vaejahi (Avestan for Seedland of

the Aryans) who then settled in Iran, as explained in the Vendidad. The Kayani Aryan race is the ancient noble race of mankind, filled with the law of righteousness (Ereta or Asha). An Aryan is one who is a "noble one", "Arya" is "he who follows the law of Ereta" ie. the law of righteousness. This is the paramount characteristic of an Aryan. This includes the following: unquestioning obediance to one's parents and teachers, respect to the aged, protection and non-pollution of the elements such as water, fire, and the earth, to defend one's wife, children and friends, to be chivalrous in battle - never hit below the belt or in the back, never pursue a fleeing foe, never raise a hand against women and children, and to give full protection to whoever askes for sanctuary. These are all hallmarks of an Aryan, as seen in the history of the Aryans both in Iran and India. The second characteristic is wearing the Aiwiyaonghana, the sacred girdle, wearing which a 15-year old youth became a member of the Aryan race, and which an Aryan wore till his dying breath and beyond. The third characteristic is physical - large nose, lighter skin, dark/brown/blond hair, etc. The Kayani race which A. scorned in his article is the race of the Kayani Kings, and of the Warriors Rustom and Sohrab. It is the race of my father and his father before him, who were proud that they were Kayanis. As my father used to say: "KHOON-E-KAYANI-AST (MY BLOOD IS OF THE KAYANI RACE) MAZHAB-E-MAZDAYASNI-AST (MY RELIGION IS THE MAZDAYASNI FAITH)" I am proud of what my father, and his father believed in, and AS AN ARYAN WHO ALWAYS FOLLOWS THE WILL OF HIS FATHER, I too am proud of my ancient race and religion, and I will defend it against the scorn of the outsider. If people like A. insult the scriptures and beliefs of our Zarathushtri forefathers, it is our duty, as Aryans, to respond. An Aryan always obeyed the will of his forefathers, and followed the path they had followed. JS: "2. How do you distinguish between two races? (ie. different skin colors, different characteristics, for example, blacks are faster, whites are ..... different vibrations around them, different spiritualities,..... anything else)"

All races are equal in the eyes of God. The Mazdayasni Zarathushtri religion places the greatest emphasis on this equality, which is seen in the Farvardin Yasht, in which we respect the Fravashis of righteous men and women of every race, every country. If a man or woman is righteous, he or she is to be respected. Every religion teaches righteousness, therefore all religions are also equal in the eyes of the Zarathushtris and worthy of respect. Therefore, it is simply impossible for us to "convert" someone from another religion or another race - it goes against our innermost religious concepts. We treat the members of different religions as our BROTHERS AND SISTERS, and give them the greatest respect, but we do not marry our brothers and sisters, therefore we do not marry the people of different religions and races. JS: "3. Where do these different races come from? How were they created?" They were created by the Will of God, who created the Seven continents. JS: "4. What are the religions associated with each race? (list as many as you can). Where is it declared? (Vendidad, Bible,....) There are innumerable religions on the face of this earth. When the Native American prays to the "Great Spirit", that too is a religion. When the Aborigine draws his sacred painting and describes the creation of the world, that too is a religion. When the Jews pray to Yahweh, the Hindus to Ram and Krisna, the Arabs to Allah, and the Zarathushtris to Ahura Mazda, they all follow their own God-ordained religion. As the Geeta says : "All religions are as so many streams falling into the ocean. Similarly, all people too follow their different religions which ultimately reach the one ocean - God." The fact is, no one can "jump prophets" until the Saoshyant-saheb authorizes this process. For all you know the coming Master may decide to let each man stay in the religion he was born in - EVERY TRUE SPIRITUAL MASTER KNOWS THAT ALL RELIGIONS ARE EQUALLY VALID AND THEY ALL POINT THE WAY TO THE CREATOR. Another American L.S. said: LS: "I am one who is fascinated about the lore of the IndoEuropean peoples. I've read books by David Frawley, who brings up various Aryan influences on world history and culture. Of all ancient religions, Zoroastrianism is the

clearest, noblest, and seems to echo Christianity (hence the 3 Magi visiting Jesus's birth). Is your ancestral faith older than Vedism (Hinduism)? If so, what evidence can you offer?" In the Vendidad, one of our ancient Avestan scriptures (Avestan being an ancient Indo-European or Aryan language) the Aryans are described as living in the ancestral homeland, Airyane Vaejahi (seedland of the Aryans), under King Yima Kshaeta (Jamshed). Then, a great migration is described in this ancient scripture to the "South and South-West", which took place three times, during King Jamshed's reign, once every 300 years (the reign lasted more than a thousand years - the ancients lived long.) Now, the Vedic Indians were the Aryans who migrated to the upper reaches of India, and built the great cities of Mohnejo-daro and Harappa (scholars have recently said that they were Aryan citadels). The Vedas were the scriptures written by the Indian spiritual masters, the Rishi-poets immediately after their arrival in India. This is seen by the close similarity of the Vedic rituals with the Avestan rituals, and also by the hymns to the sun, moon, wind, earth and water in the Vedas, very similar to the Avestan Yashts. Also, Yima Kshaeta the ancestral king of the Aryans in the homeland is remembered in the Vedas as YIMA RAJA, the ancient Aryan king. Later on, as thousands of years passed by, Yima Raja became the king of the dead in Hindu mythology, but the Aryans of Iran preserved the ancient knowledge and still remembered Yima Kshaeta as a great Aryan king. The Avestan Aryan religion has been remarkably well preserved, unlike the rest of the Aryans who migrated to the other parts of the world and sooner or later forgot it, and we owe this to the great Prophet Zarathushtra who re-taught the ancient wisdom to the Aryans in Iran. Thus, because of the migration, and also because of the Hindus remembering Yima, we believe that we are more ancient. Some scholars also say that Gathic Avestan is similar to, but slightly older than Vedic Sanskrit. By the way, a "Rishi" in Vedic Sanskrit is one who knows and can teach the law of RITA, the iron law of the Aryans known as ERETA in Avestan. This is the law of righteousness, the law which controls the whole universe, which make the stars revolve, and the sun rise and set, and the seasons follow one another (Season - Ritu in Sanskrit, the word derived from the iron law.) The law also included the principles of God-Worship, morality, obediance to the

parents and teachers, and nobility towards one's foes in warfare. It also included cleanliness and non-pollution of the water, fire and earth, a practise still preserved in our religion. LS: "What are your opinions about the Indus/Saraswati civilization? Is it the world's first?" No, because the ancient homeland "Airyane Vaejahi", the seedland of the Aryans, was the origin of the peoples who later inhabitated Iran and upper India. LS: "What about Atlantis?" Ignatius Donelly, an Aryan scholar of the last century wrote "Atlantis - the ante-diluvian world" in which he says that Atlantis and the seedland of the Aryans were one and the same. However, Lokmanya Tilak a great Indian Aryan Brahmin scholar of the last century (and one of our first popular freedom fighters, before Mahatma Gandhi) studied the Vedas and the Vendidad. From his knowledge of astronomy and the descriptions of certain star constellations that the Aryans saw, described in the Vedas, he concluded that the ancient home was in the North Pole. This also fits in well with the description of the attack of the "evil one" described in the Vendidad. The forces of evil attacked the ancient home and caused a "severe winter" to fall, "damaging" the earth, "wiping" out plant and animal life, making even footprints indiscernible. All this points to the North Pole, which some scientists say was warm and habitable before the coming of the ice age. Based on the assertations in the Vendidad and the study of Tilak who concuded that it was the North Pole that housed the Aryans, I wrote the "Saga of the Aryans". LS: "Finally, where can I get the Saga of the Aryans book in the greater Los Angeles area of the USA? Thank you for any information you can give me!" Shipment from India has been received by me and the book is now available by mail order. The price including postage and handling is USD 15. You can send the cash by post, which is the easiest method. Or you can send a CASHIER'S CHEQUE, available from a bank. An international bank draft will also do. Please send your payment, along with your postal address, to: Mr. Porus H. Havewala PO Box 1770

North Sydney NSW 2059 Australia. Thank you for your order. I hope you enjoy the book. A Zoroastrian, M. S. writes: MS: "I am just curious. How do you find time to type all these long letters? Do you have a real job?" Of course, unlike some others in this alias, whose only job is to poke fun at all that we hold sacred and dear for generations. I am a computer programmer/analyst, and I work hard for my living. MS: "How old are you? Are you just an excited youth or an old conservative?" I am 33 years old (in 1995), neither young nor old. MS: "Do you think you made any impact by writing so much on this alias or simply more enemies?" Whatever I have done, I have done my duty. I have defended morality and God against irreverance, homosexuality, hypocrisy, prostitution, blasphemy and adultery, all common thoughts in this mailing list, all thoughts raging through "modern" "liberal" Zoroastrian minds, all such thoughts being caused by the evil one, and which I have opposed. As a spiritual soldier of righteousness, as my religion teaches me, I have done my duty, as an Aryan would have done. MS: "Is this from your upbringing or just recent enlightenment?" It is because of our Divine scriptures, which have inspired me with faith and pride in the religion. It is because of my forefathers, who had the same pride in our religion and community. I have stood up for what is right - and opposed the Druj (evil), as any Zarathustri worth his salt would do. I am a full-blooded Parsi Zarathushtri, and it is to my community that I owe my fervour, as it is in our blood to preserve the faith. Remember, we sailed from Iran only to preserve the Zarathushtri religion, and for no other reason. We will never tolerate it being maligned and raped, as it is being done now by the "liberals" in the West. A. M. writes: AM: "I suggest that you examine Vendidad fargard 18, verse 62 and 61-65 for yourself, before quoting someone else

blindly. As I mentioned a few weeks ago these verses refer to prostitution and not marriage!" The verses say "the person who mixes the seed of a Zarathushtri with a non-Zarathushtri sins". This verse does not mean a prostitute, because a Zarathushtri is enjoined never to visit a prostitute. This verse has been proven by several great scholars, including Dasturji Dr. Kotwal, to mean that marriage between a Zoroastrian and nonZoroastrian is prohibited. Besides the Vendidad, several other religious texts exist that prohibit marriage between a Zoroastrian and a non-Zoroastrian. AM: "Let us have the courage to admit that the so called "conversion/ non-conversion" issue is not a religious one and that it was a communal decision which grew out of the neccessities of time and place in India (and Iran for different reasons)." The old "Hindu King stops the Parsis from converting" theory again. Let us also study other ancient cultures. You will find none of them ever "converted". Look at the aborigines for example, they dont "convert" people into their religion. How come? There was no Hindu king in Australia. Conversion in fact is a modern-day evil, it only started less than 2000 years ago when Paul, after Christ's death decided to start "converting" the gentiles (non-Jews) as well as the Jews. Conversion went on to cause immense suffering and evil in the world. Witness the extinction of the Aztecs in Mexico, and the near extinction of the Native Americans in your own America, becuase of the dreaded evil of "conversion". AM: "allowed our fellow Z's in the Indian subcontinent to survive the early years of migration. I said to an extent, because it did not prevent the loss of the Persian language (the single-most important element for preservation of identity), it did not prevent the loss of certain Iranian traditions, it did not prevent the adoption of many Indian customs and names....the list goes on. Do these changes make a Parsi any less Zartoshti--the answer is a resounding NO! We should be proud of our "enriched" heritage and welcome some new positive ones from non-Eastern cultures as well (of course with much care and discretion). Twelve hundred years from now, the Parsi and the Irani cultures will evolve in the respective countries of India and Iran. "

Our Dasturjis at that time, great men of wisdom decided to go to India because they knew that the Zarathushtri religion would be preserved in India, come what may. Of all the countries of the world, India with its proud Aryan traditions and tolerance was the country most suited to shelter the Zarathushtri faith. We went to India to PRESERVE the faith, and for nothing else. Today, Zarathushtris have come to the West, not for "preserving" the faith, but for material comfort and gain. No spiritual masters like our Dasturjees advised the Zarathushtris to go to the West, they went on their own. There is therefore a big difference between the Zoroastrian religion in india and the Zoroastrian religion in the West, and this is evident from the "liberal" Zoroastrians who want to severely CRIPPLE their ancient religion, albeit to appear very "modern" and "westernized". AM: "the Sasanian rulers began to impose their own version of the religion on the majority of the population" This constant baiting of the Glorious Sassanians - what is it due to? Who has fed you the ridiculous notion that the brave rulers of Iran before the Arabs were dictators? They were brave, cultured, people, with faith in the religion, due to the Sassanians we have the religion as it exists today, otherwise it would have been wiped out by the aftermath of the Greek invasion, IT WOULD HAVE BEEN FORGOTTEN. AM: "Let us pull out of the seventh century mentality and move into the twenty-first." Move into mental and moral degenration, as the West is doing today? Any one, with the eyes to see, can see where the West is going, in it's atheistic hedonistic materialist society. If one wishes to discard his Eastern culture, the culture of our forefathers, and embrace what is attractive in appearance only, it is like LEAVING THE WIFE OF THE HOUSEHOLD AND GOING TO THE PROSTITUTE. The West will give you a moment's pleasure, but the pleasure will be gone soon when you realize it's shallow nature. AM: "PS: Stagnation=Death. That's why in Persian we call a noxious swamp or any body of stagnant water "MordAb" (literally, "Dead Water")" Preserving the ancient principles of truth and righteousness in our religion is a God-given duty. The laws of morality, nobility, chivalry are immutable, they exist

for thousands of years. For example, a thousand years ago, it was considered wrong to commit adultery, it still is now. Are such Divine laws "dead water" in your eyes? Do you want the world to sink into an abyss of immorality and atheism, as we are seeing happening now in the Western world? Let us look at the American Indians, in your own country, the USA. Have you studied their ancient culture and what has happened to them? They too wish to preserve their ancient RITUALS but they were forced, by the white Americans, to abandon them, they were told that the wisdom of generations was "archaic", a word you are using today about our own ancient traditions. Today, the descendants of the American Indians regret this. They want to continue the ancient rituals, and PRESERVE them, even though they are living in the midst of modern civilization. In no case will they say as you say, "let us discard our ancestral rituals and culture, we are now Westerners, let us become more Westernized than the Westerners." Take the case of our daily prayers. As you know we are all expected to wear the Sudreh/Kusti, and pray the Kusti prayers, 5 times a day in the 5 Gehs (divisions of time). Many Zarathushtris cant do this, especially if they are employed. However, religious Zarathustris and our Holy Priests (Dasturjis) do pray in the 5 Gehs. Now, just because you cant pray in the 5 Gehs, will you discard this ancient practise of prayer and ask others too not to pray to God? Of course not. An American wrote: "I am a student at a small alternative private school in Upstate NY. I am doing an independent study on sacred rivers. I've expanded it to include sacred water and water rituals (including ablutions and washing rituals). I thought you might be able to help me come up with some sources (especially on the Web) of information. Could you also tell me about how these topics relate to Zoroastrianism? What is the Zoroastrian attitude towards water?" The sacredness of water is an ancient Aryan belief. The Aryans or the Indo-Europeans were the peoples who later branched out, thousands of years before Christ, into Iran, India, Greece and all the countries of Europe. As such, Zoroastrianism, the religion of the ancient Iranians and Vedic Hinduism, the religion of the Indian Aryans, lay a

great stress on the purity and sacredness of water. The Zoroastrian Yashts or Aryan hymns include a special hymn to the divinity of the waters, as also to the sun, moon, wind, earth and fire. Today, in India, rivers such as the Ganges are still considered sacred, and this doubtless stems from the ancient reverance the Aryan had for water. The Zoroastrian scriptures consider water as "death-dealing to evil". Stress is laid on purification with water before all religious ceremonies, of the person as well as all instruments in the ceremony, washing upto three times with water. During this purification with water, care must be taken that the earth is not polluted with the washing, or any body of water itself is not polluted. Therefore, the wash of the person as well as the utensils must be performed on stone, which absorbs all impurities and does not let the earth get polluted. This also means that traditionally, Zoroastrians did not bathe in rivers, ponds or lakes, because they did not wish to pollute the main body of water. As such, Zoroastrianism followed the laws of ecology, hygiene and non-pollution thousands of years before modern science discovered those words. Note that ancient Brahmins, the Indian Aryans also never crossed an ocean - this was forbidden in their scriptures, because they would have to pollute the ocean during the crossing. Brahmins also had a strict sense of cleanliness and bathed every day compulsorily in the morning, and after passing excreta. For the Zoroastrian too, physical and spiritual cleanliness was very important. GS: "Since you are so fond of the laws of nature, heres the most important law of all - Nature abhors stagnation which means that the only thing that is constant in nature is change. Whether those changes are for better or worse is a matter of opinion. But change will always take place. And remember, if you dont bend, you break!" Here itself you misunderstand the ancient truths again. The ancient law of ERETA or righteousness, ASHA for the Aryans was the IRON law - the IMMUTABLE LAW OF THE UNIVERSE. The entire heavens follwed this law, the sun rose and set and it followed this law, the stars revolved in the heavens and the seasons followed one another, and they followed this law. The law of Asha also included the laws of morality and religion. Now, tell me, DO THE SEASONS CHANGE? ARE THE STARS EVER SHAKEN OUT OF THEIR ORBITS? Then, how can you tell me that nature likes change. Nature likes constancy - the laws of

nature are IMMUTABLE, and the laws of morality and religion are immutable too. The laws of truth, morality and righteousness will stand till the end time. Truth is never "stagnant". Morality can never "change". Our religion will thrive, if only in the breasts of a few thousand or so, till the end time. Remember, GOD is on the side of preservation of the ancient truths, madam. God is NOT on the side of the Western-style "changes" you propose. These Western-society inspired changes are against the IRON law of righteousness, and will lead people like you to ultimate ruin, so far as your souls are concerned. Regards, Porus. * "Hormazd Dadari, ahriman marochinidari" - Ardibehest Yasht Nirang * Ahura Mazda is the Creator, the evil one the destroyer * Fellow Mazdayasni Zarathushtris, don't destroy your own religion.

The "VAR" (enclosure) of King Jamshed: as described in the Vendidad

The "Var" or enclosure of King Jamshed described in the Vendidad (T.R. Sethna's translation of the Holy Vendidad) describes in detail an underground multi-level cavern filled with Zarathushtris which is self-lighted, selfsufficient and self-propagating in all ways, where all the rituals are observed. The descriptions in the Vendidad are very inspiring. My heart too yearns towards living in a simple Zarathushtri community and tilling the land. This was the ancient way our ancestors lived, but perhaps we must wait for the Saoshyant to come before such Zarathushtri communities are established again in mainstream society. When the Saoshyant appears, the Zarathushtri faithful will leave everything behind and follow him. If you read the Fargads or chapters of the Vendidad, there's a great description of the Var of King Jamshed ie. an underground enclosure. In this enclosure, the most perfect of the Aryans have been living for thousands of years, practising their religion. The Vendidad also says Zarathushtra Himself taught in the Var. Here are a few

chapters from Section IV of the "Saga of the Aryans" that I wrote based on this religious evidence in the Holy Vendidad. These chapters were published in the Jame-Jamshed some time ago. (The following chapters from the "Saga of the Aryan race" are based on the Vendidad translation by TR Sethna.) Chapter Fourteen (SECTION IV) And now Zarathushtra was shown an amazing sight. His eyes saw in a vision the ancient VAR - the enclosure and Aryan stronghold of Yima Kshaeta (Jamshed), king of the Aryans twenty thousand years ago. This Var, located in the ancient homeland Airyane Vaejahi (seedland of the Aryans) in the North pole was legendary and the Aryans had almost lost all memory of it, so distant in time seemed the age of it's construction by Yima on the command of Ahura. Zarathushtra's gaze fell upon a thriving community of splendrous Aryan men, women and children in the Var. They had propagated themselves in the stronghold since the days of Jamshed. Zarathushtra was astonished at the wonders he saw in the stronghold, which was self-sufficient in every way. The great mystery of the Var was now explained to Zarathushtra by Ahura Mazda. When the Var was constructed, it was the time of the ancient homeland of the Aryans Airyane Vaejahi (the seedland). For a thousand years Yima had ruled. Three times had he extended the boundaries of his kingdom southwards and to the west...the Aryans had started their great migrations. And then disaster had struck. All this and more was revealed to Zarathushtra by Ahura Mazda, for the benefit of the future generations of the Aryan race. The Vi-Daevo-Dat (Vendidad) thus contained the most ancient history of mankind, since it properly explained the origins and the migrations of the Aryan race. Zarathushtra asked Ahura Mazda: "O Ahura Mazda, righteous Creator of the corporeal world, who was the first person to whom You taught the religion prior to me, the religion of Ahura Mazda brought by Zarathushtra - the Mazdayasni Zarathushtri Daena?" Then spoke the Master:

"YIMA the splendid who watched over his subjects, O righteous Zarathushtra. I first did teach the Aryan religion to him, prior to you. "Yima spoke to me, and said he would like to spread the religion among mankind by teaching others. It was then that I replied: "O Yima you are not created for this task by Me. You are not learned enough to increase the religion among mankind you are not the Messenger of the religion. "Yima the righteous told me then: "O Ahura, if I am not created for the task of increasing the good religion, then I would like to advance the world, to increase it and be a righteous king and protector. I ask You this, that in my kingdom there be neither cold wind nor hot wind (neither extreme winter or summer), there be no sickness nor death. That my subjects be undying and unwanting, and gloriously happy under my reign. "I Who am Ahura Mazda, was pleased with this. I brought Yima a weapon - a Golden plough which was dagger shaped with golden forks, to signify that his authority was divine, sanctioned by Me. He became the mightiest King (Kshaeta) the Aryan race had ever known, the most righteous and most splendid Aryan man. "When Yima's rule extended to 300 years, then the Aryan land had prospered so much that the land became full of cattle, men, dogs, birds and red flaming fire (the fires kept burning in the house of every Aryan). Place could no longer be found for cattle or men. "I made this known to Yima, and he proceeded towards the south, towards the path of the high sun (west), increasing the land with his golden plough (conquering and cultivating the lands). The boundaries of the Aryan kingdom were thus extended in breadth, one third greater than before. The king stood as an Aryan on the mother earth, praising the country with words fit for prayer. "When Yima's rule extended to 600 years, the state of abundance reoccurred. This led to Yima proceeding again towards the south and the west, extending the boundaries of the Aryan kingdom two thirds greater than before. Thus happened the second great migration of the Aryans. "When Yima's rule extended to 900 years, abundance again led to Yima increasing the land with his golden plough,

towards the south and west. This third great migration made the Aryan kingdom three times larger than before. "In the first 1000 years of his rule, Yima the splendid enjoined righteous order on his Aryan subjects. He controlled invisible time itself, making it so much large in size so as to praise and spread the righteous law. "That glorious age of the Aryans did not last for ever, O Zarathushtra! It was time for the evil one's attack. I Who am Ahura Mazda spoke then to Yima Kshaeta: "O splendid Yima, towards the sacred Aryan land will rush evil as a severe fatal winter; evil will rush as thick snow flakes falling in increased depth. From the three directions will wild and ferocious animals attack, arriving from the most dreadful sites. "Before this winter, any snow that fell would melt and convey the water away. Now the snow will not melt (but form the Polar ice cap). In this place, O Yima the corporeal world will be damaged. Before in this seedland the grass was so soft the footprint of even a small animal could be observed. Now, there will be no footprints discernible at all (on the packed sheets of hard ice that will form). "So, Yima; make a mighty VARA, an enclosure as long as a riding ground, with equal four sides. Here bring the families of Aryan men and women, cattle, dogs, birds and the red flaming fire. "Inside the Vara, make water flow in a canal, one Hathra long. Keep earth inside the Vara, to grow green vegetables as food. Make cattle pens, to house the cattle of the Aryan people. "Let love blossom unfailing in the enclosure, among the young couples therein - make for them a residence, with rooms, pillars, long extended walls and an enclosing wall." Chapter Fifteen (in SECTION IV) Ahura Mazda was revealing to Zarathushtra what He had told Yima Kshaeta, king of the Aryans twenty thousand years ago. The history of the splendid VARA, stronghold of the Aryans was being unfolded. Ahura had told the righteous king: "O Yima! To this mighty Vara then carry families of all males and females who are on this earth most exalted, most excellent, and most beautiful. To the Vara carry the families of all sorts of cattle on this earth, which are most exalted, most excellent and most beautiful.

"To that place carry the seeds of all trees which are most exalted and sweetest of odour on this earth, carry the seeds of all food most eatable in this world and sweetest of odour. Make these couples unfailing in their love, and everlasting by reproduction; so long as the Aryans stay in the enclosure. "There should be no person who quarrels, no one who slanders, no impure person. There should be no one with filthiness, no one with deceit nor meanness. There should be none speaking evil words, no one with an embellishment of evil spread over the body (a skin disease), no one here who in general has any characteristic of the evil one. "Make three levels in the mighty Vara. In the uppermost level, make nine such wide enclosures, in the middle level, make six. In the lowermost level, make three enclosures. In the uppermost wide enclosure let 1000 couples, men and women live. In the middle let 600 couples live, in the lowest enclosure let 300 couples pass their lives. "High above each of these enclosures, use a golden instrument and make doors and windows. By self-light should the inner parts be illumined. "Yima now wondered how he might make this glorious Vara. So I Who am Ahura Mazda, said to him: "O beautiful Yima, turn this land upside down with the heel and the hand, as men do to grow seeds; and thus build the Vara (by tunnelling underground). "Yima did so as was demanded by Me, righteous Zarathushtra. He built the Aryan Vara with it's multiple levels that you see before you now. Here the most perfect of the Aryan race exist." Zarathushtra looked at the Vara and it's inhabitants, and he was astonished yet again. He had never seen anything like this on the surface of the earth before. It was as if there was an entire city, an entire world in existance in the Vara beneath the snows and ice of the North Pole - a totally self-contained and self-sustaining Aryan stronghold. What he really found amazing was, although the ancient homeland Airyane Vaejahi under which the Vara was situated was shrouded in inky blackness and blasted by continuing blizards of ice, the Vara itself was brilliantly illumined, as if the sun was shining directly down on it. Zarathushtra thus posed a question to Ahura Mazda:

"O Creator of the World, where does this brilliant light come from, that gives light to this splendid enclosure built by Yima?" Then spoke Ahura Mazda: "Self-lighted is the Vara, the lights that shine down from high are artificial (man made) and they illumine the Vara through out the day and night, from the top to the lowest level. But certainly, the rising and setting of the stars, the moon and the sun are observed by the Aryans each day (through the roof of the Vara), this being for reasons of the Yasna (homage) to these my creations. "Time flies by in the Vara, the Aryans therein spending it in continous worship and adherence to the most ancient Aryan religion, in cultivating the soil inside the Vara and in righteous procreation. It is as if one year is one spiritual day, to these inhabitants who seem unaged and ever-young. "In forty years, one loving couple of man and woman give birth to a pair of children, male and female. Thus the Aryan race stays stable, never increasing and never decreasing in the Vara. So does it happen with the cattle in the Vara, and with every life therein. "Thus it is that the Aryans are living a most beautiful life in this My Vara, O Zarathushtra! That Yima built in the days of yore." Zarathushtra realised that Ahura Mazda had show him the Vara, to enable him to understand that the Aryan Mazdayasni religion would never, ever die out. Even if the Aryans ever forgot the ancient faith again, the VARA would still contain the purest adherents of the original faith of mankind, and they could come out at a moment's notice and populate the world once again. "O righteous Creator of the world, who spread the Mazdayasni religion in that enclosure, the Vara that Yima built?" Then spoke Ahura Mazda: "It was produced and spread through Spitama Zarathushtra. "O Zarathushtra! I have given you the REVELATIONS which were hidden from mortal men before, the AGUSTA VACHAO. You have now become the spiritual leader of the Vara too, teach them what I have shown you. Then, go and teach the entire Aryan race." Zarathushtra bowed in acceptance. He closed his eyes. In an instant, he was now miraculously present in the glorious

Vara itself, and the Aryan inhabitants came forward to meet him. Chapter Sixteen (SECTION IV) Zarathushtra was in the Vara, the ancient stronghold of the Aryans that Yima Kshaeta - mighty king Jamshed had built under the North pole. The Master of the universe, Ahura Mazda had shown Zarathushtra the Vara, and had asked him to teach the Mazdayasni Zarathushtri Daena (religion) there first. The Aryan inhabitants came forward in a group, to welcome the newcomer in their midst. "Spitama Zarathushtra!" the leader intoned, a powerful bearded handsome man dressed in shining armour. Behind him were tall and equally splendid Aryan warriors, their faces shining with purity and the light of God-worship (MazdaYasna). "I am Ashavazdah, son of Pourudhaxshti of the clan of ATHWYA. Arya Ahmi, Arya Puthro Ahmi - I am an ARYAN, Son of an Aryan. I worship Ahura Mazda, as did my forefathers in the Vara since the time of mighty king Jamshed. I welcome you to the Vara. "My Aryan brothers and I seek eagerly your words of instruction. We know, by our ancient ability of discerning events of great importance, that Lord Ahura Mazda has revealed to you the greatest secrets of the Mazdayasni faith; the faith we have followed since the beginning of time itself. "You are indeed the Savior of the Aryan faith; sent to renew the ancient religion of mankind on earth. Let us be the first to benefit, for we are of the earth too; albeit we are spiritually closer to God than the rest of the earth's inhabitants. "When you teach the rest of the world, you will have to struggle to gain acceptance; this due to the evil that clouds the minds of men. But this, our Vara is immune from evil - Yima Kshaeta made it so. No evil of any kind is present or can enter here. Our minds thus accept you readily as the prophet of God. From this moment on, we are the MazdaYasni Zarathushtri - the followers of the Mazda worshipping religion as revealed to Zarathushtra, the holy one!" The prophet raised his hands in blessing, and the Aryans bowed with the utmost respect.

Zarathushtra spent a number of days among their midst. The families in the Vara listened to his words reverentially, commiting each word to their flawless memory. The prophet himself was astonished at the splendours of the Vara, a totally self-contained city with three levels and selflighting under the icy wastes of the Polar cap. It was the most advanced underground enclosure ever built by man, and unique in that it was based on the spiritual force of the holy Mathras rather than on material science alone. There were flowery gardens and fields of cultivated soil. There were water canals, and trees with birds chirping in them. There were dogs and cattle in cattle pens, and rooms and halls with pillars where the Aryan families met in their clan meetings (the Saba). Each Aryan couple had a holy fire flaming in their own residence, and the fire amazingly seemed sootless and smokeless. Because of the lack of evil, which made fire smoke and darken matter in the outer world. And the most amazing thing was the constant daylight that shined in the bowels of the earth, although everyone knew directly overhead was the inky death-dealing night of the North pole, with freezing blizzards of ice and snow. Yet it seemed a light as strong as the sun shone, in the perfect position of Rapithvanem (Noon, the most perfect time in the Aryan scriptures) day and night. All due to the power of Ahura Mazda, invoked by the hands of Yima Kshaeta who had made the Vara under the Almighty's instructions and guidance. In the centre of the Vara, the middle level had a triangular hall which housed the guardian Fire of the entire Vara, the Royal Fire lighted by King Jamshed himself twenty thousand years ago - the fire which was the main source of power for the Vara. There the Aryans met each day and worshipped Ahura Mazda when they bowed to the enormous benign flames of the royal fire. And now the perfect lives of the Aryans in the Vara became even more perfect, when they heard and understood the hidden relevations that had come down to Zarathushtra, from the lips of the prophet himself. They understood the AhuNavar (Yatha Ahu Vairyo) for the first time, and they felt even more spiritually confident and powerful. They were now the first Mazdayasni Zarathushtri on the world. And they vowed never to let the pure faith taught by Zarathushtra ever die out on the earth.

When a number of months done in the Vara and he depart and go and teach before the Aryan elders fire. And spoke.

had passed, Zarathushtra's work was knew that it was time for him to the rest of the world. So, he went as they gathered before the Royal

"O beloved Aryans of the Vara! The time has come, when I must leave you. Nobody would want to leave this splendid place that Jamshed built, but I must do so. "Almighty Ahura Mazda has given me a task: to teach His religion to the world, the Aryan religion followed by our ancestors - the Pouryodakeshan. To obey this command of God, I must leave you in your Vara and enter the outside world I was born in. "Mighty Aryans! This is indeed a stronghold of the ancient Aryan culture and religion. I pray that your community within remains blessed by Ahura Mazda until the end time of the world, when the Saoshyant Himself, the final Messenger to follow me opens and enters your doors!" Ashavazdah, the bearded Aryan walked forward and bowed to the prophet. Love for Zarathushtra was written large on his face. "Holy Zarathushtra, that shall indeed be so; and we await the day when Saoshyant shall lead the Aryan race out of these walls at the time of the final conflict between good and evil, when the world shall be renovated; as taught to us by you." (And so the Saga continues...Sections I and II of the Saga are already published in book form, and Sections III and IV are to be published in the glorious future, by the Grace of God.)

A Heroic Aryan Song: Zarathushtra opposes and fights against the evil one
The following prose and verse is from Vol IV of the "Saga of the Aryan race". It is based on the verse in the Holy Vendidad, one of the most ancient and Holy Zoroastrian scriptures, wherein the ancient Aryan song in the language of Avestan has been preserved for thousands of years, right from the days of Asho Zarathushtra. The Iranian bard was singing the ancient song. This was a favourite of the Iranian people, and they sung the verses

along with the bard. The song was composed in the heroic metre of the ancient Aryans: the Anushtubh. The children clapped their hands and danced to hear the song. They loved to hear this story, of how Zarathushtra fought the evil one effortlessly. And the adults stood behind, their faces aglow too at the very mention of their great prophet Zarathushtra, the beloved of the Aryan peoples. The bard started singing in a deep sonoruous voice: "From the northern direction rushed forth the evil one, angro-mainyush, full of pestilence, the evil of evil. Thus spoke the evil one, to his chosen demon: Drukhsh! Demon of destruction, Rush forth to kill the righteous Zarathushtra. Hearing this, Drukhsh, deadly treacherous destruction ran to smite righteous Zarathushtra! Also the evil demon Buiti rushed, intending to kill. Zarathushtra chanted the Ahuna Var, Yatha Ahu Vairyo to Vasterem. Praised he highly the good, virtuous lawful waters (Apaam), He declared faith in the Mazdayasi religion (Mazdayasni ahmi). Drukhsh was OVERTHROWN by it, Buiti the demon ran away, both the destroyers intending to kill were defeated! Ran back Drukhsh to the evil one, shouting: "Imposter angro-mainyush! Full of glory and righteous order is Zarathushtra. Think cannot we even of doing him harm, how can we think about his death." The evil one heard, and itself came forth. Perceived Zarathushtra then in his mind, that the evil one, irreligous and cruel was rushing to him, seeking for his death. Zarathushtra arose, Zarathushtra came, not fearing the malignant evil one.

Grasping in hand a stone as large as a kat (house) is the righteous Zarathushtra, spiritual weapon obtained from the Creator. He held back fast the evil one in a wide circle, repulsing back the deceiver was the son of Pourushashp. Zarathushtra declared loudly to the evil one, "O evil knowing evil mentality, I will smite the wisdom evil created, smite putrefaction and death evil created, smite the witches of Khnathaiti and the evil idol worshippers, till the victorious Saoshyant is born from the waters which give happiness, in the far off eastern directions." To him spoke angro-mainyush the creator of evils, in a wailing voice, filled with tremors: "Do not smite my creations, O righteous Zarathushtra. Tum ahi Pourushaspahe puthro You are Pourushasp's son, from birth you have invoked righteousness. Abhor the good Mazdayasni religion, and obtain favour from me as did Vadhaganant the ruler of this country." PAITI AHMAI AVASHATA, YO SPITAMO ZARATHUSHTRO: Answered He who is Spitama Zarathushtra, NOID HE APASTAVANE - VANGHUHIM DAENAM MAZDAYASNIM. "I will not abhor this good Mazdayasni religion, NOID ASTA NOID USHTANEM, NOID BAODHASCHA URVISYAD. not even if my bones, nor if my life breath, nor my intellect be separated from one another." Again spoke angro-mainyush the creator of evils, "With which word will you smite, with which word will you destroy my evil, which weapon well made of spiritual creation

will destoy me the evil mentality?" To him replied Spitama Zarathushtra, "With the mortar and dish used in the Haoma Yasna will I strike, with Haoma the good true worshipper will I destroy your evil, with the words (Mathra) prounounced by Mazda to me will I defeat and destroy you, for these are the weapons best, the spiritual weapons well made. Helped by the beneficient spirit Spentahe Mainyu, strengthened by the Amesha Spentas, the good rulers and the good priests." Zarathushtra chanted the Ahuna Var, Yatha Ahu Vairyo to Vasterem. Praised he highly the good, virtuous lawful waters (Apaam), He declared faith in the Mazdayasi religion (Mazdayasni ahmi). That evil one, running and shouting, weeping and shouting, ran away, saying: "Born, alas for us, is righteous Zarathushtra in the house of Pourushashp. How can his death be obtained? Never! He has a smiting weapon for evil, he is a counter to evil. He is the one who contradicts the lie, he is a destroyer of the worship of evil." Shouting thus, rushed the evil irreligious evil one to the bottom of the world of darkness, drujo demane (abode of evil), the evil one's stinking inferno." The children shouted loudly with glee when they heard the wonderous end of the heroic Aryan song. Someone had started to strum a musical instrument, and the Aryans gathered

there spontaneously burst into dance, happy at the victory of good over evil in the song. This was a selection of prose and verse from Vol IV of the "Saga of the Aryan Race".

A Zoroastrian Catastrophe by Ervad (Dr.) Hoshang J. Bhadha

The majority in India, Pakistan, and United States is familiar with the present conditions that are detrimental to the success and survival of our future generation. There are several factors that influence degradation and deterioration of our condition at the religious front and the people responsible for it are no one else but our own. Ignorance of our religious customs, traditions and rituals is the prime cause of all inconsistencies in the Zoroastrian community. Our religious authorities are not sure of their actions and judgement and command no respect in religious matters. Some power-hungry, WEALTHY intellectuals are practicing hypocrisy in the name of religion. Our prayers, priests and rituals are treated as age-old, meaningless inheritances that are compensated by growing number of Zarathustris accepting other religions. The trend started by local influences continues as Zarathustris keep searching for non-Zoroastrian religious beliefs to resolve their materialistic aspirations. To defend these inconsistencies, a small group of orthodox people is trying to preserve and propagate esoteric meaning and application of our scriptures opposing inter-faith marriages and intrusion by foreign scholars in our religious matters. On the other end, our faithful North American Mobed Council is keeping themselves busy convincing, God knows who, to accept a confused version of our identity by getting consent from, as worded in their last minutes of the annual meeting, the "institution in India" which is well-known for its fallacy and limitations. Today, majorities who can apply their conveniences with an explanation of intellectual acceptance or common sense can very well compromise our religious customs, rituals and traditions. In the midst of these socio-religious controversies, our society has deprived the young generation of their familiarity with our religion. The way people are treating our scriptures and ritual-based religious contents, it is FAR from reality to even HOPE that our future generation will preserve that in its entirety and, recognize

themselves as the followers of Mazdayasni Zarathusti Religion. Do we have a chance to lead our next generation in the twenty-first century? The answer lies in how effectively we deal with the following problems facing the entire Community. 1. Ignorance of faith and its effect on society The contemporary condition of our community is nothing but a SHAME and DISGRACE. Religious customs, traditions and rituals have NO MEANING for the majority. Sudreh-Kusti is no more respected as spiritual tools to shield oneself from "druj" from within and external environment. Our high priests have their own version of practicing our religion. On the Western Hemisphere, our community is enjoying privileges of practicing our religion far more `intellectually superior' than our Asian groups in terms of compromises and intellectual excuses to replace our traditional rituals and traditions. Our wedding, Navjote and death ceremonies, which have intrinsic value in its performance, have been celebrated and openly propagated as social functions inviting non-Zoroastrians to witness these occasions. A typical Parsee response would be "What is wrong in inviting non-Zoroastrian in such ceremonies?" And our high priests will favor that opinion by distinguishing ceremonies that can be done in Pav-Mahal and those that can be performed at any clean place. In reference to this ageold controversy on allowing non-Zoroastrians in our rituals, I wish one could realize the composition of Mathras and its vibrationary effect on "Zarathusti make-up" and how it effects his/her physical and spiritual body in the presence of a non-Zoroastrian. Here I would like to remind everyone that one couldn't master the composition of our Avesta Mathras and its applications by earning Doctorate degree from Harvard, Columbia or Stanford University. If that is true then, there is no need for our prophet to come to Geti just to let us know His commandments. Our high priests or any of those European scholars could have composed our prayers explaining tarikats, rituals and ceremonies. My dear Zarathustris, our religion is not that simple to understand and practice. Our prayers are not just literal composition involving behavior of various creations of Ahura-Mazda and stories of so-called mythical characters in Iranian history. It has allegorical meanings and explanations that go beyond human imagination and understanding. Though we could understand some parts of HIS divine plan, we can never have wisdom to understand His

original version. That is why HE is a creator and we are His creation, but some of our so-called intellectuals and foreign scholars are trying to prove it the other way round. Establishing community associations, organizing congresses, social functions and family gathering are healthy sources of developing links among various groups around the world. However, it does not guarantee preservation of our religious traditions, rituals and practices in its true form. It does not help our next generation to practice and recite our sacred prayers in correct pronunciation. It does not help them to understand what they are expected to do when they visit Agiary, Atash-Behram or just kindle fire at home. It does not help them to understand their spiritual identity and mission of their soul in this material world. It does not give them a chance to know the Alaats given to us by Asho Zarathustra to defend ourselves from 'harmful elements' on this planet. It does not help them to know the resources required in case of any unforeseen incident happen in their family. It does not help them to help themselves by reciting prayers for their benefit in material and spiritual life. My dear Zarathustri, our religion is based on rituals, ceremonies and religious traditions. If we cannot maintain them in its entirety without getting it corrupted by our materialistic aspirations, there is no need to call ourselves the followers of Mazdayasni Zaratosti Religion. There is no need for an initiation ceremony or prayer book in your house when you don't believe nor have faith in our religion to practice our Mathras and Tarikats. Our common sense tells us - those who know nothing, do not miss anything but, those who know something have obligation to share among all. This statement is in reference to those religious philosophers and authors of numerous orthodox publications who are intentionally left ignored by our society. We have few learned priests in India and elsewhere who also adds to this list of people, however our so-called faithful, caretakers like B.P.P. W.Z.O., FEZANA, N.A.Z.C. and N.A.M.C. feels no obligation to highlight their presence in our community. Besides, scattered society and ignorance of religion are unfavorable factors in getting consensus on religious matters. My dear Zarathustris, leave your common sense, ego and intellectual judgements behind to understand our religious philosophies and literatures. Remember, one day our Urvaan will need ONLY Mathras and

Kriya's to "travel" through those mystic layers of spiritual transformation. 2. Influence of other faith and religious practices Today, non-Zoroastrian beliefs are openly practiced and propagated in our community. Besides, different cultures, traditions, and teachings of non-Zoroastrian scholars have always influenced our community. Idols of Saibaba, Meherbaba and other saintly individuals and religious idols prominently displayed in Zoroastrian house are a common site. It is also common among Zarathustris to make charities to Hindu Temples, Churches, and roadside worship places than to be charitable for the maintenance of Agiary and Atash-Behram. The missing factor among all is ignorance of Zarathusti religion. The decreasing number of devotees visiting our sacred Agairy and Atash Behram and very few wearing Sudreh Kusti and recite Mathras in correct pronunciation are perfect examples of a trend leading to downfall of our faith in the years to come. If one knows the meaning and process of consecration of Atash Adaran or Atash Behram fire, and how many Yazasne's and Vendidad's were performed on that land, it would be most unlikely to convince oneself to be faithful to Zarathusti religion. Obviously, one has to have the knowledge of what Yazasne and Vendidad is all about and, what role does Atash Adaran and Atash Behram plays in his/her life. A person's wit in professional field like medicine, law or business will not qualify him/ her to provide answers in religious matters, neither it inspires someone to read and write articles in religious philosophies. The Parsees have always been searching for answers to their "religious inconveniences" which they found it through foreign scholars or by practicing other religion. In the last three decades, our comrades have become very smart and intelligent in searching varied sources of charity from the Supreme Being. From Saibaba pooja to spirit of Jalbava in Banaji and magical powers in Aslaji Agiary - people have started believing in any supernatural phenomena to obtain answers to their materialistic gains. My dear Zarathusti, miracle happens when you practice our Mathras and lead a life prescribed by our prophet. The presence of these spiritual beings at certain places is not to make you rich and successful. Besides, by birth we all are obligated to follow Zarathusti religion and do Farzyat prayers, no matter where, when and how we live - rich or poor, happy or in misery. The unfortunate sign is, people tend to relate doing prayers only for gaining materialistic rewards and

pleasures. How many of you were consistent in going to Agiary during your school or college examination? How many times have you been to Udvada strictly for prayers and not for enjoyment at the nearest resorts? How many times have you committed yourself to recite prayers? Have you ever spent your free time in reading religious books or contacting someone to know more about our religion? How can you say that our religion has nothing meaningful to benefit your life? Some families have found practical solutions to meet their needs by following various non-Zoroastrian rituals and practices. Ironically, we seldom come to consensus on religious issues - whether it involves the Trustees or Managing Committee of Bombay Parsee Panchayat, WZO, FEZANA, NAMC or NAZC. They all invite people with "ideas" on religious issues without even confirming their sources or authenticity of their knowledge or education. Today a typical Parsee has an obsession to believe in other religions for spiritual knowledge, success in life or financial gain. They are the ones who prefers to visit Shirdi, Novina celebration and such holy places and occasions to satisfy their material or spiritual aspirations than to visit our Agiary or Atash-Behram, which could be next door. A perfect example is of Tata Colony at Tardeo. There is a small Saibaba Mundir at the corner of the street where some Parsees join others in Pooja, offer flowers, food and money for its maintenance when Kappawalla Agairy is just few yards away from that place. In the recent past, we had few cases on some 'learned' trustees trying to closedown our Agiaries that are in least operational condition. I wish our community is knowledgeable in the vibrationary effect of our Mathras and rituals on individual's life and doing Farzyat prayers in Kash of Agiary or Atash-Behram. My dear Zarthustris, religion is a way of life. Do not ignore what you are blessed with. Those of you, who are practicing non-Zoroastrian beliefs at home, ask yourself, why? And you will find its answer only in one word "IGNORANCE" - yes ignorance of your faith in Zarathusti religion. Look for the right person to guide you. Explore science and mysticism from the allegorical composition of our prayers and you will find yourself the most fortunate one to be born as Zarathustri. If you have not completely explored the secrets of your own religion than how can you fool yourself of knowing and maximizing your benefits from following other religion! Think about it.

3. Socialization versus Religious Identity. In western countries, there are several groups organized under different names for socialization purpose ignoring their socio-religious obligations towards themselves, their family and the community-at-large. We have several independent associations from ultra-liberal to orthodox with differences in their ideologies and preferences. Do you know there are 4 associations among less than 400 Zarathustris just in Southern California? Who says we are short of entrepreneurs? Do we need to split the community by having various associations? Can we survive and preserve our religion by divide-and-rule policy? Organizing youth congresses and youth organization will help youngsters to socialize and get acquainted with our society however, it may not guarantee knowledge of their religious identity. Socialization by having party, picnic or occasional over-night trip to some vacation resort is not in any way contributing to their knowledge and practice of our religion. Once again such decision-makers are those parents who know nothing about our religion or its inheritance. A child's life is basically in the hands of his/her parents. Once that individual reach a certain age, he/she starts developing preferences in life. If that child is not groomed religiously during his/her childhood, there are fewer chances of his/ her preferences getting into conflict with their religious identity. And then, once again we will read articles on banning mixed marriages, declining faith and future of Zarathustris in the next century. Internet and e-mail helps in spreading Zoroastrianism among Zarathustris however, that could not compete with religious classes conducted by a priest or knowledgeable person. Besides not everyone has e-mail or Internet to access the right people for right answer. Our religion has abundant to share than to just repeat those stories of Persian kings and miracles of our prophet. The effectiveness of our Avesta Mathras and its usage in correct pronunciation; Farzyat prayers, Tarikats and its daily practice; significance of Roz, Mah, Urvaan, Aipi, Fravashi in human life and many such topics provides nourishment to a child's knowledge of his/her religious identity. One should realize that it also miraculously affects a child's development process - mental, physical, emotional and psychological and his/her approaches to nature and reality. Religious identity motivates an individual to believe in our prayers, rituals, traditions and, above all, Tarikats (religious

injunctions) to discipline his/her thoughts, words, and actions to be proud of his/her religion and heritage. Identity crisis and lack of respect for religion has caused many to look for the alternative belief(s) that are supportive to their lifestyle. At the religious front, our so-called intellectuals and wealthy bureaucrats are making decisions on "what to do and what not to follow" type of questions related to religious rituals and traditions and thus our religious doctrines, traditions are getting compromised for their accommodation. It comes down to the same vicious circle. If the community is not educated in religious matters, especially in our rituals and traditions, no one is going to oppose any kind of accommodation or convenience so propagated. Whether he/she is rich or poor, philanthropist or social worker, everyone is equal in His eyes and, similarly, all our prayers, rituals and religious practices are equally effective for everyone in our community. No one is authorized to make changes to any of His original works or interpret to best fit their understanding. 4. Zoroastrian Attitudes "No one has ever risen to the stature of spiritual maturity until they have found it finer to serve someone else than to serve themselves." Look into your Girban and evaluate yourself for your contribution to our religion and community? This does not mean one time commitment to serve and then, keep on blowing your horn to gain power or attention in community. Though it is certainly not the products of inheritance, majority of us explicitly or inexplicably demonstrates attitudes that can be worded as egocentric, diplomatic, and self-centered. We can very well observe these characteristics among majority including our intellectual reformists who will never give up a chance to regularize their conveniences. It is a fact that a community prospers by collective action, and following a "prescribed path" without exceptions. We do not need people who want to use their social status to influence others in religious matters. We need to recognize those few individuals who can impart true version of our religion. We need people who will take a leading step to bring awareness of religion in community? And we hear a Parsee making a remark "Yes, it's good to have religion classes but, you know what, I am too old to attend such classes and besides my kids are neither interested. Whatever I know is enough to live my life (in

humor)"; "I do not wish to get along with majority, Parsees are full of gossips and bitching, I prefer to attend social function once in a while and that's all about it." Attending religion class once a month is like a burden for most parents who conveniently justify their absence by unreasonable excuses such as, "it is too far for us to attend," "I am too old to attend a religion class; whatever I now is enough" or, "My son feels uncomfortable sitting with the younger crowd." Remember that old saying, "where there is a will there is a way." Obviously, these parents are to be blame for not giving their children an opportunity (which they never had) to learn prayers and religion. Do you think once a month religion class is too much to ask for in return of your child's future? It is common among Parsees to prefer someone other than his/her community member to share venture, friendship or companionship. Why are we unsuccessful in collaborating our ideas and expressions in making socio-religious decisions? The answer lies in one expression - superiority complex among the majority- an attitude that has caused serious damage to our community development. Everyone tries to prove themselves right. Like for instance, our community membership is scattered worldwide and each group has different ideologies and perceptions of practicing our religion. And, we ask ourselves, why our community has so many unsolved queries? Why mix marriages are so common among Parsees in India and elsewhere? Why more and more Parsee females prefer to marry non-Zoroastrians? Why are we facing controversies against maintaining our Agairies in Bombay and elsewhere? Why do we have three high priests to guide us in religious matters? Why don't we have a special committee or organization to look after the welfare of the needy Zarathustris? Why can't we have fewer associations and more members to work on our communal problems? My dear Zarathustri, there is nothing wrong with our community. It is because of some few rich, power-hungry, self-centered bureaucrats that the entire community suffers from all of the above inconsistencies. 5. Socio-economic conditions: It is fact that the socio-economic condition of a family has correlation with mental, physical and psychological abilities of its members. It influences a person's outlook to society in which he/ she lives. Our community has always projected a very refine and intelligent picture among the locals of whichever country we chose as our residence.

Today, our demographics conclude that very seldom our organizations are recognizing presence of resourceful members in our community. There are numerous qualified Zoroastrians in India, Europe and United States who are facing problems in housing, employment and immigration. And, there are many articles published to project poverty and social condition of our community in India. Though in better conditions than at our home front, there are many families in U.S. and Canada who could barely survive with problems like unemployment, increasing expenses on housing, transportation, and payment of insurance etc. Any volunteers to take an extra step to help a needy Zarathustri? Those days were gone when a Parsee would recommend or help his fellow-mate to provide employment, housing or financial assistance. Obviously there is no disagreement in recording more members of our community living on and below poverty line. In the western countries, the situation is WORSENING day by day. Because of numerous associations and scattered society, people have become more self-centered and least exposed to the Zoroastrian surroundings. Those who need help in employment, housing or education seldom gets one. However, our faithful associations will collect donations for someone who volunteers to work on Gatha translation which are already available in hundreds of versions from different writers. My dear Zarathustris, we need faithful, dedicated individuals who selflessly contribute to our community. We need someone who volunteers to commits himself to provide assistance in any or all of the following areas: - housing, employment, basic necessities, religion, medical, law and other professional development. We need people who would extend their commitment by going beyond their usual efforts to help a needy Zarathustri. Now, this is what we discourage in voluntary service. We do not need people expecting something in return or would like to engage someone in obligation in return of their service, neither we need people who are searching for name and fame in being a part of this helping hand scheme. Suggestions 1. Develop a network system to help people in employment, housing, transportation, matrimonial, and religion. We need to coordinate efforts of specialists and volunteers in each of the above field. They may be from different states in U.S. and/or India. It will encourage many associations to contribute to the needy Zarathosti directly rather than ending their obligation by publishing an article in their

association newsletter. This type of networking will even motivate someone to help a needy by going beyond ones professional wits or capabilities. We need to formalize these groups and publish their names, contact address and area of his/her specialty in helping a needy in the newsletter published by the executive committee of this special group (HELPING HAND) around the world. A special committee in India must provide this list to all those who immigrate to U.S., Canada or other countries for higher studies or residency and simultaneously inform their visiting State aid or association about their arrival. There is a history of incidents recording the Zoroastrian immigrants, especially students being swayed by false glamour of the western surroundings and eventually gets corrupted far beyond repair. We need a group/ association who could bring such immigrant in the mainstream before they get lost in the wilderness of corrupted cultural roller coaster. We need someone to 'care' for our future generation. Stop being selfish and egocentric. Who know you may be one who needs help someday? 2. Encourage knowledgeable priests in your group or community to conduct classes on prayers and religion to bring consistency in understanding our rituals, traditions and practices. There is truth in an assertion that if majority understands and believe in "Bunak Pasbani"; intrinsic value of reciting Avesta Mathras; and knowledge of applying religious taboos and Alaats in our lives, we would seldom face controversies like inter-faith marriages, beliefs in other faith, non-Zoroastrian practices, Navjote of a non-Zoroastrian, or allowing a non-Zoroastrian in rituals. Wake up Bavajees, wake up. 3. Stop wasting your energy in defining a Zarathusti or translating Gathas to convince people that you are right and your version of religious interpretation is superior to others. Leave our rituals and traditions in its original prescription and concentrate on developing a strong infrastructure to mobilize our religious resources for benefit of the entire community. Leave religious alterations in HIS hands. Learn to be a student first before claiming yourself an authority to preach and teach our religion. No matter how many people recommend solutions to the existing problems, if there is no change in Zoroastrian approach to work as a team, keeping aside grudges, differences, selfish motives and above all egocentric attitude, no suggestion or strategy could work at our

benefit. Collectively, we must dedicate ourselves to practice and preserve our religion and develop a pathway to success and survival of our next generation. Atha Zamyat Yatha Afrinami Ervad (Dr.) Hoshang J. Bhadha

FARZYAT PRAYERS by Ervad (Dr.) Hoshang J. Bhadha

The Farzyat (Religious Duty) Prayers, and the days of the Zarathushtri Month they should be prayed on are: 1. Hormazd, dae-pa-adar, dae-pa-meher, dae-pa-din Morning: Atash Nyaish, Nam Setayasni, Hormuzd Yast, Moti Hom Yast Evening: Sarosh Yast Vadi 2. Bahman, mohor gosh, ram Morning: Bahman Yast or Moti Haptan Yast Evening: Zamyat Yast, Patet-Pashemani 3. Ardebehest, adar, sarosh, behram Morning: Atash Nyaish, Nam Setayasni, Ardebehest Yast, Nani Hom Yast Evening: Vanant Yast 4. Seherevar, khurshed, meher, asman, aneran Morning: Khorsed-Meher Nyaish, nam Setayasni, Sarosh Yast Hadokht Evening: Mah Bakhtar Nyaish 5. Aspandarmad, ava, Din, ashisvang marespand Morning: Ava Ardvishur Nyaish, Sarosh Yast Hadokht Evening: Sarosh Yast Vadi, Patet-Pashemani 6. Khordad, tir, fravadin, govad Morning: Ava Ardvisur Nyaish, Khordad Yast, Siroja Yast Evening: Framraot-no-Ha (Yazashne Ha-20), Stum-no-Kardo 7. Amardad, Rasne, Astad, Zamyat Morning: Ava Ardvishur Nyaish, Zamyat tast, Sarosh Yast Hadokht Evening: Sarosh Yast Vadi

Guidelines: 1. Padyab Kusti, Sarosh Baj, Geh, Khorshed-Meher Nyaish precedes the above prayers in morning. Similarly, Padyab Kusti, Sarosh Baj and Geh precede any prayer recited in evening. 2. The above schedule informs you of reciting certain Farzyat prayers for a particular group of Yazads under a particular Ameshaspand. We have limited number of Yasts prescribed in Khordeh Avesta however, it should not limit your devotion to recite a Yast correspond to the Roz of that day. Example: On Ava or Fravadin Roz you should recite Ava or Fravadin Yast respectively in addition to one Nyaish corresponding to that Roz or Ameshaspand of that Hamkar. 3. In morning before leaving your house, recite 2 Yatha Ahu Vairyo and a paragraph from Atash Nyaish starting from Ush Moi Ujareshva Ahura --- Ukhdha Khyacha Saroshem Sathremcha, Ashem Vohu (1). Before going to bed, do Padyab Kusti and recite Sarosh Yast Vadi Nirang. When you wake up in the morning, recite two Yatha and one Ashem with your first step on the ground. 4. In times of difficulty or personal problems it is recommended to recite Hom and Vanant Yast. 5. Recite Patet Pashemani whenever you have time. Recommend every weekend. 6. The above schedule will help you relate a particular Yazad or Spiritual entity with the caretaker (Leader) of a particular creation of Ahura Mazda. There are many prayers that can be added to the above schedule. For example: Satayasht of Roz, Afrin of Paigambar Zarathustra Saheb (on His birth and Death Anniversary), Chithrem Buyaat, Name Khavar, Ba-Name-Yazad etc. on Hormazd and Ardebehest Hamkars. Refer to my articles on Sarosh Yazad and Ameshaspands. Ervad (Dr.) Hoshang J. Bhadha

AMESHASPANDS - THE BOUNTIFUL IMMORTALS by Ervad (Dr.) Hoshang J. Bhadha

Amesha Spenta - the Bountiful Immortals are the product of the Supreme God Ahura Mazda. He created the material and spiritual world and created Amesha Spenta to guide and protect His creations. They are the shining ones and of one accord with the sun. Their abode is in Garonamana in common with Ahura Mazda. [Garonamana is a place beyond the

luminaries of haven - Abode of Songs - associated with shining endless light.] In the Gathas, Amesha Spentas are depicted as the spirits of light. They may be construed as divine attributes in these devotional hymns. One attribute follows the other in proper sequence revealing the truth how the organizing of affairs in God's Universe is based on eternal principles. There are total of seven Ameshaspands [including Ahura Mazda who is self-created], who are assigned respective creations to take care on the physical plane. However, to expedite the triumph of light over darkness these divine spirits are incessantly at work on the physical, moral and spiritual planes. The first one created was the Intellectual Principle - Vohumana (Bahman) or good mind, which embraces within it's fold all such qualities as kindness, mercy, lore etc. Then follows Asha (Ardebehest) or rectitude with which are associated purity of body, mind, and soul, justice, truth, obedience etc. Vohu Khshathra (Sheherevar) symbolizes good control to which may be ascribed controlling one's desires and sense organs from running wild in the objects of sense as well as good authority which ushers in prosperity and the Kingdom of God. Armaiti (Spendarmad) signifies perfect mindedness to which may be attributed balanced states of mind as humility, faith, devotion, piety etc. The last two Haurvatat (Khordad) and Ameretat (Amardad) stand for the rewards of the holy. The former signifies perfection and the later immortality. The following is a list of the seven Ameshaspands with their Hamkars (co - workers). Refer to my 1. HORMAZD, Dae-pa-adar, Daepa-meher, Daepa-din 2. BAHMAN, Mohor, Gosh, Ram 3. ARDEBEHEST, Adar, Sarosh, Behram 4. SHEHEREVAR, Khurshed, Meher, Asman, Aneran 5. ASPENDAMARD, Ava, Din, Ashishvang, Marespand 6. KHORDAD, Tir, Fravadin, Govad 7. AMARDAD, Rashne, Astad, Zamyat. In this list of divine entities, there are seven Ameshaspands and rest of them are titled as either Yazads (worthy of Adoration) or Menoj (invisible). Each of these spiritual entities has its own Fravashis (Guardian Spirits). Each of these 30 Fravashis is designated as a guardian of a particular day in each month. Thus 30

Fravashis are listed as names of 30 days in our Zoroastrian Calendar. However, according to our scriptures, there are 33 Fravashis - 30 Roz and three additional Fravashis - Burz (Berezo), Hoama, Dahm. Ceremonies dedicated to these three are performed on the day Sheherevar following that of Aneran. In some Stoatic composition (prayers), we refer to those 33 Fravashis as Yazads. Although the terms Yazad and Ameshaspand are interchangeable they both designate differences. Like for instance, the first seven Yazatas stand higher in the rank of the Yazatas and are also called the Ameshaspands. The term Fravashi is applicable to both categories since every creation of Ahura Mazda has its own Fravashi. The above given list of Ameshaspands and co-workers may be divided into two classes, according to their position in the Spiritual World and the Physical World. They are as follows: Yazads of the Spiritual World: Hormazd, Bahman, Ardebehest, Sheherevar, Spendarmad, Khordad, Amardad, Dae- pa-adar, Dae-pa-meher, Sarosh, Rashne, Behram, Dae-pa-din, Ashishwang, Astad, Marespand. Yazads of the Physical World: Adar, Avan, Khorshed, Mohor, Tir, Gosh, Meher, Fravadin, Ram, Govad, Asman, Zamyat, Aneran. It is because of such division and, as each of these Yazads are assigned for a particular function in the nature, we invoke a particular Fravashi (of Yazad/ Ameshaspand) for a particular day or occasion to celebrate by prayers or offering rituals, in particular, Afringan, and Jashan. The Priest who performs these rituals should know which Fravashi has to be invoked for a particular occasion instead of just repeating the same chapters of Ardafravash (a chapter dedicated to the most pious and highly elevated souls), Dahm Yazad and Sarosh Yazad for every occasion. Unfortunately, we have very few knowledgeable priests in North America, who understands the intrinsic value of our prayers. Each Athravan (priest) is required to know his duties and responsibilities. He has no excuse of ignorance to deviate from the prescribed religious tenets and practices. There are books available to educate him in his profession. There are sources to find books, and people that can guide him. If he doesnt know the authenticity of a particular ritual, ceremony or tradition, he can always refer to the writings of our orthodox Parsees like Ervad Phiroze Masani for example.

Nowadays, Jashan has become a way of social gathering and eating Parsee delicacies. No one is bothered to know the intrinsic value of Tarikats. Each Zarathustri should be made aware of the Tarikats (religious injunctions) that has to be followed while being a part of the audience during Jashan. In Jashan, every Zarthosti has to do Farzyat prayers with Atash Nyaish and Nam Setayasni. The Mathras that is created through a group of people helps the priests to create an atmosphere suitable for invoking Fravashis and Spiritual beings. A Priest must be thorough and knowledgeable in his duties and responsibilities. It reminds me of NAHN ritual. Unfortunately, none of our high priests objects the way a NAHN ritual is being conducted in Bombay and elsewhere. You must have been through NAHN at least twice in your lifetime (during Navjote and Wedding). Try to recollect that occasion and ask yourself if you were asked to recite PATET PASHEMANI during that ritual? And after you took bath did you recite the last paragraph of Sarosh Baaj ending with Ahmai Rashcha, Hazangarem, Jasa me avanghe mazda, and Kerfeh Mazda before you were asked to put on Kusti? My dear Zarathusti, that is what I am talking about - ignorance of our traditions and religious practices. There are many references of the Yazads and Ameshaspands in our scriptures in regard to their role and existence in spiritual and material life. Some of these references are as follows:- Ahura Mazda, the Omniscient Lord, has allotted to these Fravashis the work of helping the creation (Fravadin Yast, Yast XIII, I 19). They help in sustaining the sky (Yasna XXIII, 1) in letting the great river Ardvisura flow (Yast XIII, 4) in supporting the earth (Yast XIII, 9, 22, 28; Yasna XXIII, I). They help mothers in maintaining the children in the womb and in the work of delivery (Yast XIII, 11, 22, 28, Yasna XXIII, 1, 5). It is these spiritual essences, these guiding and guardian spirits that help the waters to flow (Yast XIII, 14, 12, 22, 28; Yasna XXIII, 1), the trees to grow, the winds to blow (Yast XIII, 14, 22, 28), the sun, the moon and the stars to be in their orbits (Yast XIII, 1, 12). The purport of all this is, that there is a divine hand of God in everything in this world. Thus, Ahura Mazda maintains control over all His creations through Ameshaspands. From the 21 Nasks of our Prophet Zarathustra, the Baghan Yast (14th Word - Mazdai) is represented by the Yasts or glorifying prayers in honors of the good spirits and comprises more than the half of the Khordeh Avesta. The

Nask contained the worship of Ahura Mazda, of the Ameshaspands and Yazads presiding over visible and invisible creations - from whom the names of the 30 days are derived - their glory, power and marvelous triumph; the worthiness and the dispensation by them of favors rom the worshippers, and the duty of many recitations by Zoroastrians in their honor. There is a common misunderstanding among the Zarathustris to use terms like Farohar and as a way of expression toward some form of spiritual being or soul. One should know that both these terms mean different and has been referred in our scriptures for two different creations of Ahura Mazda. Let me explain to you the distinction between Farohar and Fravashi in relation to our prayers and rituals. There are some rituals that are grouped together solely with the object of doing good to the living by means of appeals made to angels, archangels and the Fravashis of various objects in the creation. (Here, Yazads and Ameshaspands are angels and archangels and Fravashis of various objects refers to the Guardian Spirits of each and every creation of Ahura Mazda.) There are some rituals like Yazashne, Afringan, Jashan, Faresta when performed by a pious, knowledgeable priest, it invokes a particular Fravashi of angel or archangel (out of 33 Fravashis) for their special blessing, rendering prosperity and happiness all around the earth. In Faresta Ceremony, even though we remember the living or departed souls of our family (Zinde-Ravaan or AnosheRavaan), the ceremony is primarily performed in honor of 33 Fravashis or many occasions like marriage, birthday, Navjote, the occupation of a newly-built house, the fulfillment of a long cherished object. This ceremony is intended either as thanksgiving for desires fulfilled or for invoking blessings of the Almighty and His Higher Intelligence (Seven Ameshaspands and their co-workers) upon particular events of a man's life or undertakings. In this process of invocation, the fravashis act as mediums or channels for conveying the effect of ritual-force to the unseen world and for bringing the response of the force from the angels and archangels down to this earth. Earlier we saw some references from the Fravadin Yast which clearly indicates that every creation of Ahura Mazda example air, earth, water, sky, moon, animals, human-beings etc. have their own Fravashi assigned to them by Ahura Mazda. Just like every other creation, even before the birth of man, his Fravashi exists in the spiritual world. It is said that Ahura Mazda asked Fravashis of men, which

of the two worlds they prefer to live in the spiritual world unaffected by evil influences or to go to the material world and fight evil and win immortality and the Fravashis chose the latter. Those who chose the latter were sent to this world blessed by Ahura Mazda to smite the enemies in the battlefield (means, to fight with evil in various forms). There are ceremonial invocations of the Fravashis of various objects, forces, and spiritual beings styled as Ashaunam Fravashinam in the universe to whom almost the whole of the Fravadin Yast has been dedicatedin the ceremonials meant solely for the benefit of the living, for example, Faresta, Jashan and Yazashne. In Afrin of Hamkar or Haft Ameshaspand, it is mentioned, how these seven Ameshaspands combat with the demons and evil-spirits. Our religious scriptures also refers to the Fravashis of the illustrious departed worthies, who made their names famous in various spheres of activity, are invoked for help in the particular sphere of activity. For example, the Fravashis of Thraetoana is invoked for help against disease, because he was a famous physician of ancient Iran. Another types of rituals are for the dear departed soulsFarohars. There are some ceremonies performed with the sole motive of doing good to the departed souls. For example: Yazashne, Vendidad, Afringan, Stum, Frarokshi, Baj etc. In this group of rituals, there is the underlying and primary motive of giving help and sending a helping and peace creating force of ceremonials to the souls in the unseen world, and the good resulting therefrom to the living relations is merely a secondary issue in response to the main function. This response coming automatically and naturally without any desire on the part of the living relations to do good to themselves by means of these rituals. The Fravashis of the holy-departed keep a constant watch over the material world and extend their invisible help to those in danger, whenever they are devoutly invoked. Thus, the primary motive underlying both the different groups of ceremonials are quite distinct - the one for rendering help to the dear departed souls, the other yearning for happiness and prosperity for the living persons. A LESSON TO LEARN: The Yazads and Ameshaspands are the protectors of everyday functions of our life. We are incomplete without their existence. We are not here to question their role or authority by our imagination or linguistic capability to interpret our scriptures. Instead we should be thankful to

Ahura Mazda for giving us AVESTA MANTHRAS to invoke such divine entities for their blessing. HE has already planned and programmed our life much before we were born. Know the purpose of your existence, your life as a Zarathustri, and what path you need to follow for the spiritual development of your Urvaan. Your Urvaans mission is not just to let you go on with your material desires and aspirations !! A Mission of our Urvaan (Soul) is to fight against evil through prescribed MANTHRAS and TARIKATS to help our soul attain salvation. Your birth as Zarathustri is itself a blessing. HE has already designed your destiny. You cannot change it by following some spiritual healer, holy person (BAVA) or other religion. Treasure is within your reach, dont let it go wasted. My dear Zarathustri, explore the hidden secrets in Mathravani and Tarikars of our golden religion. Do not get swayed by the miraculous stories or powers of some spiritual healers and follow non-Zoroastrian practices or beliefs for material gains. If you really want to experience miracles, pick up that book (Khordeh Avesta) and explore the secrets of reciting MATHRAS following Farzyat Prayers without making any exception or compromise in your decision to practice everyday, and see the world in your favor. Yes, you can make a difference. It requires faith and dedication. You got to believe in yourself and religion you are born in. After all, your being a Zarathustri and not a Christian or Muslim has something to do with His Divine Plan. Think about it. MAZDAYASNO AHMI, MAZDAYASNO ZARATHUSTRISH Ervad (Dr.) Hoshang J. Bhadha

The foreign scholar's understanding of Ilme Khshnoom by Ervad (Dr.) Hoshang J. Bhadha
Recently, I had the opportunity to read e-mail from Maneck Bhujwala to a foreign scholar and her response in reference to Ilme Khshnoom philosophy revealed by Ustad Saheb Behramsha Shroff . As a full-fledged Udvada Priest with 22 years of religious experience, I would recommend the reader to ignore the writings of foreign scholars on the religious matters. My dear Zarathustri, divinity cannot be understood or explored by scientific experiments. That is why He is the

creator and we are His creation. Our senses and intelligence is limited to only selected sectors of nature and its movements. You cannot prove everything in the world just to make sense to you or prove that you are right and rest of the world is wrong. The history of academic explorations of our religion has recorded several incidents where the scholars have experienced their ignorance in interpreting our scriptures or allegorical explanations of our rituals and ceremonies. This lady is no different from other scholars. The outsider lady's expressions are though very creative and interesting to read, it lacks knowledge of Ilme Khshnoom and fundamentals of our religious beliefs that are well rooted in our prayers. No matter how much she struggles to learn our religion, she has to confess limitation of her mental capability, like other scholars, to comprehend Avesta Manthras for understanding the intrinsic value of our beliefs and traditions. This is where wisdom of intellectuals stop working and faith acts as the final carrier to ones spiritual development. The FAITH is the most critical element in evaluating Zoroastrian beliefs in Ilme Khshnoom philosophies. As mentioned earlier, its roots are in our prayers that has to be practiced to feel the effect in ones life. Ms. S.., let me quote a line from Bible; Hebrews II:I "Faith is substance of things hoped for, the evidence of things not seen." Ms. S... writes, "there is also the faculty of critical thinking and historical research, which evaluates religious doctrines as authentic or inauthentic. I am dedicated to finding authenticity as truth, in scholarship and religion both." She further categorizes Ilme Khshnoom as "nineteethcentury eclectic occultism." I am not annoyed as much as I am sorry for her ignorance in Zarathustri religion. It seems like her mind is shrouded by the preconceived notions of establishing authenticity in matters of religion. In religious matters one has to accept things as "prescribed" by HIM for its effectiveness. She is trying to prove faith and authenticity of religious beliefs of our religion, which are allegorical compositions of almighty. Only He or someone from His world with His spiritual inspiration can interpret and change any prescribed path or formulas expressed in vibrationary form. Ms. S... should understand that we dont need her explanation on what we should believe in and what is right

and authentic. She is wasting her intellectual capability to understand something that is not a part of her feast. Besides, we have enough resources to preserve our faith and religion in its entirety. Unfortunately, people like her bring out different versions of the same faith and instigate people to form different groups like we see in Christian faith. Ironically, we have Churches on every street corner practicing different versions under two main categories - Catholics and Protestants - of one message from His son Jesus Christ. And the most unfortunate part is ignorance of people to believe in His messages and encouraging people like her Part-time scholars - whose efforts are properly categorized as (in her words) "gobbledygook" and "hodgepodge". We do not wish to split our faith and beliefs in different scholarly versions, neither we need someone to enhance our religion and faith by critical and scholarly thinking. In testing a research hypothesis, one has to consider various assumptions to draw its conclusion. The foreign scholars are famous for their deductive reasoning method of research to analyze a particular phenomena or fact. They fail to realize that religion is composed of various laws, rules & regulations governing feelings, actions, emotions and practices of day to day life. One cannot prove something that is beyond human capability to understand and sense its existence. There is something called Faith, which is free from, constrains or limitations. Unlike in research analysis where you either accept or reject the hypothesis based on certain assumptions, in religious matters you have no such choices at free will. You have to accept everything in its original form because that is prescribed and created by His wisdom and not through human effort or scientific study. Neither your acceptance should have any assumptions or exceptions to compromise your role as Zarathustri. She interprets our religious beliefs in search of scientific explanation by logical or deducting reasoning that is acceptable from the scholarly viewpoint. However it will suffer from serious pitfalls when it gets weighed against the authentic structure composed by HIM with a vision that is beyond human understanding. She questions the authenticity of our faith and beliefs in Ilme Khshnoom. How do we know what is authentic and what is not? Again she fails to realize a fact that its authenticity is related to the practice of rituals and ceremonies which is beyond her physical and mental capability to experience in life.

My dear Zarathusti, the Avesta was never a living language of ordinary everyday use. In fact, it has not been the language for the use of social communication. It was originally vibrations that were later expressed in a form of language. These vibrations were transformed into Manthras and in ancient times they were recited and chanted very carefully according to the prescribed rules. This is because our prayers produce certain rates and modes of vibrations. Each letter of an Avesta word has certain effects. And, that is why Avesta is called Raazeng or mystic words and Guzraa Senghaango hidden words as depicted in the Gathas (Yasna 50.6 and Yasna 48.3). My dear Zarathustris, our religion is based on rituals and ceremonies. We do not recite prayers in local dialect or any convenient language. When we recite prayers in Avesta, we create certain atmosphere within and around our body which develops a certain form of awareness and feeling that could be described only by that devotee and no one else. In other words, our prayers are the most comprehensive structure of Manthra that is prescribed by Asho Zarathustra through his Soasyants and Rainidars. Besides, realization of Manthras is not automatic by practicing Zoroastrian faith or reading books on Zoroastrianism. Only a Zarathustri can activate Manthras to make meaningful composition through his/ her assigned spiritual elements that are attuned with individual Urvaan and its evolutionary cycle. It also requires Tarikats to activate Manthras to create a positive effect and thus, a nonZoroastrian is automatically disqualified to practice our Alaats and Tarikats as such elements are related to spiritual attunement of Urvaan by birth. Religion is not something that is available in supermarket for your material conveniences and everyday mental exercises. It has certain rules, regulations and practices to help not just body and human consciousness but something beyond its existence. A soul takes cover and born at certain place on certain time in certain family for some reason. One has to realize that life of each Urvaan is a divine plan of Ahura-Mazda and each one of us has a prescribed mission to accomplish before the end of this journey on earth. HIS divinity is not open for inquires or interpretation. We have to live by it because we are HIS creation. We are here to follow HIS prescribed path and not to create one in competition to prove ourselves superior. All major religions started in Asia and their Prophets have had brought HIS message for certain people at certain time,

which is an undisputed fact. Why in Asia only and no where else in the world? Why a particular religion started at certain place at certain evolutionary stage of mankind and for certain group of people only? Only HE knows why? Here you may apply evidences of scientific discoveries and ancient civilizations however it limits your knowledge in answering why part of the above questions. Ms. S... is not a Zoroastrian and neither she can practice our religion or experience the outcome of reciting Manthras which only a Zarathustri can describe. Each individual is born with a divine plan with specific spiritual composition to accomplish certain tasks in this world. The Manthric vibrations must be attuned with spiritual composition of that Urvaan to derive a meaningful effect in his/her life cycle. In order to understand why, how and what is meant by spiritual composition, one has to believe in something called Urvaan, Aipi, 16 energy circles in the body, influence of inside and outside non-receptive forces and Urvaans connection with many other spiritual and natural creations unknown to mankind. These foreign writers are under the impression that they have the intellectual capabilities to understand HIS plans and strategies for the mankind and other creations. If they claim to derive such judgement than they should be rightfully addressed as Prophets with divine wisdom to lead the mankind to salvation. Based on my past experiences and problems facing the Zoroastrian community in India, U.S. and elsewhere, I would like to convey to all Zoroastrians that practice your religion as traditionalist. Stop making compromises or conveniences to skip our age-old traditions. Stop funding, encouraging and responding to foreign scholars who obviously lack understanding of the basis of our religion. Let destructive activity of ignorant religious controversy die out so that the constructive energy of enlightened propaganda may began to work for the future edifice of a glorious revival once more of all the most beautiful and most charming teachings of the Law of Zarathushtra. Ervad (Dr.) Hoshang J. Bhadha

SAROSH YAZAD AND EFFICACY OF AVESTA MATHRAS by Ervad (Dr.) Hoshang J. Bhadha
Saroshem Asem Hurodhem Verethrazanem Fraadat Gaethem Ashavanem Ashahe Ratum Yazamaide

- (Sarosh Yast Hadokht, SYV) Sarosh Yazad, a most revered character in Zoroastrian Scriptures is today unknown to many of us, who have not yet visualized the presence of the Spiritual Being in their everyday life. We invoke His presence in everyday prayers (Farzyats) and, several times in our rituals and high liturgical ceremonies like Yazashne, Visparad, Vendidad, and Nirangdin. In fact, our life and existence in this world is incomplete without His presence. We yearn for His presence during a child birth, Navjote, Wedding and Funeral ceremonies. He is the one who guides and protects us by interpreting our thoughts, feelings and emotions through our Kharenangh (Khoreh, aura, glory) to help us attain the grand goal of Uru Spiritual unfoldment. In Gatha Ahunavaiti (XXX111; 5; ) we recite : Yaste vispe mazishtem sroashem zbaya avanghane - I invoke Sraosha for help who is the greatest of all thy Yazads. It is generally through Him that prophets and even righteous men are inspired by God. He protects the souls of men both during the day and during the night. His protection is greater at night. In Sarosh Yast Vadi (Karda 7, 11, 12) it is said that in order to protect the creations from the attacks by evil powers, He keeps himself awake and armed with His spiritual weapons traverses the whole earth three times during a day and also at night (i.e. wherever there is darkness due to lack of Divine Wisdom), riding on His shadowless horses and destroys evil everywhere. Hence it is that the Yasts in praise (Yast X1 and Yasna Ha LV11) are specially recited at night. In Sarosh Yast Vadi (Karda 10) Sasrosh Yazad is called Daeno-Diso (i.e. a Religious Teacher) and the Supreme Head of the Department of Religion in the Inner Government of the World. He is the one who passes on to the World Teachers various facets of Divine Truths as may be most desirable at the relevant age and time. Sarosh Yazad acts as the protector and guide of the holy from birth to transition. For this reason religious ceremonies such as Sarosh-nu Patroo, Baj, Yazashne, Vendidad, etc. are specially performed during the first three days after death during which the souls remain under His protection from the very day of birth down to death, and even thereafter (Sarosh Yast Vadi Nirang).

SAROSH YAZAD - HIS ROLE AND POSITION IN THE DIVINE KINGDOM OF AHURA-MAZDA: Sarosh means obedience. It is derived from the Avesta stem sru to hear. Obedience implies hearing. So He is the yazata who hears from God, communicates to Man what he hears from God and asks Man to obey Gods message which he communicates. Sarosh Yazad ensures strict obedience of the entire creation to the laws of nature. Consequently, Sarosh is called the leader of the Creations (Saalaar-i-daamaan) in the visible as well as the invisible parts of the whole Cosmos. There exists what is called Anjuman of the seven Ameshaspands (Vyakhanem Ameshanam Spentanam: Rapithwin Geh and Sarosh Yast Vadi, Karda 5) , a veritable Inner Government of the World. Under these Ameshaspands, great Yazatas, Angelic hosts and spiritually far-advanced souls do their allotted work as Hamkars or co-workers. Of them all, Sarosh Yazad only has the priviledge of being a sitting member of the said Celestial Anjuman (Yo..Paity jasaity Vyakhma Ameshanam Spentanam: Sarosh Yast Vadi, Karda 5). On account of this special status Sarosh Yazad is often delegated the work of bestowing initiations on highly advanced human beings, i.e. making them 'Dakshatas' (Yasna 43-15). In his Shahnameh, Firdousi describes the visit of Sarosh Yazad to Shah Jamshed with a Kusti "made in heaven" and how Sarosh Yazad invests Shah Jamshed with a "Divine Girdle " on his initiation. ATTUNEMENT TO SAROSH YAZAD: Now the question arises, how can we 'invoke' or attune ourselves with Sarosh Yazad and how He is related to Urvaan, Manthra and Asha. The Urvaan or soul requires for its unfoldment certain units of vibration and Staota, in proportion to its own stage of present progress. In fact the staota produced by means of recital of Avesta Manthras is the kind and the rate necessary for a Soul born in the Zoroastrian fold and following the laws of Ashoi propounded in the Law of Unfoldment taught by the prophet Zarathustra. The necessity of the Stoata produced by Avesta Manthras serves as food as it were for the Soul. [Stoata implies colour produced by vibrations of sound in the higher planes of vibrations.] Here it is important for the reader to understand the relationship between Sarosh Yazad and Stoata. Sarosh Yazad is the receiver of all the collective Stoata raining down from all the Yazads and He is also the transmitter of the same to any living soul who is ready to correspond to Sarosh. For making the soul fit for response to Sarosh or angel presiding over collective Stoata, the

prophet Zarathustra has enjoined all the canons of Ashoi of physical, mental, magnetic, moral, and spiritual purity - for without purity the soul cannot rise to the level of vibrationary response required for the higher potential of the Staota of Sarosh. Thus when a soul attunes itself with Sarosh by means of Asha according to the canons taught by the prophet for smiting the Druja or all unseen evil magnetic influence it is fit for responding to the vibrations of all Yazads collectively through Sarosh, and hence to the vibrations of all Yazads individually in accordance with the laws of attunement by means of Staota. When the soul has thus made itself worthy of these higher vibrations it realizes the efficacy of the chanting of Avesta Manthras which, when recited sacredly or with the observance of Ashoi, produced Staota corresponding to the universal Staota, and thus there is a perfect harmony or attunement of the soul with the ruling Yazads. Hence we learn a fundamental rule of Zoroastrianism: that Ashoi is the first requisite for the enjoyment of the efficacy of the Avesta Manthras recital, and it is only on account of the present-day life of the majority of Zoroastrians without the observance of Ashoiprinciples that the efficacy of Avesta Manthras is not consciously perceived by them. Instead, majority is interested in learning meaning and interpretation of our prayers than the prayer itself. (Refer to Prayer Schedule based on Hamkars.) Sarosh Yazad is a part of our life - He guides us and protects us every moment, wherever we go, whatever we do. However, He does not always personally come down on this earth and directly impart occult knowledge to souls who yearn for His presence. In some inexplicable way, He brings such aspirants into contact with His advanced disciples living on the Physical Plane and in this way they receive elementary instructions in the occult lore. When such an aspirant makes sufficient progress in the course of his present life or thereafter, a very close relationship is brought about between him and an Abed Master of Wisdom, working under that great Yazad. As a matter of fact, in the course of Kusti ritual we pray for a wise teacher (Ratum Chizdi) working in concert with Vohu Mano and Sarosh Yazad, so aptly referred to as 'Saroshavarez' (Uziren Geh). Saroshavarez Saheb unites a part of the aspirants aura with His own, with a result that He at once comes to know the good or bad behavior of the aspirant-disciple, his success or failure on life's struggles etc. This technique enables

Saroshavarez Saheb to advise and guide that aspirant from time to time as when occasions arise. Such guidance is usually given in vivid dream or by way of a vision. REMINDER: If we humans have the divine wisdom (like of Magavans) to formulate, interpret and translate His Staota, there is no reason for Ahura-Mazda to send our prophet with 21 Nasks to lead us in this material world!!! Just as an unfortunate blind person cannot understand what is sunlight, gas-light, electric-light, blue, yellow, red and other colors in the same way, we, who are spiritually blind cannot understand the vibration-colors and the laws thereof which are at the bottom of the 'great spiritual potency' of the Manthras, as said in the Gathas. Remember, we are gifted with those 'Divine Formulas' to live a Zarathustrian life; do not attempt to understand it, just follow it because that's what it is meant for. It goes like this, very few understand the laws of digestion of food and yet when food is swallowed the digestion does not take place inspite of the eaters ignorance of the laws of digestion. In the same way, the Manthras when recited produce their own vibrationcolors effect no matter even if the recitor does not understand how the laws of vibration work. COMMON MISCONCEPTION My dear Zarathusti, Avesta was never a living language of ordinary everyday use. In fact, it has not been the language for the use of social communication. It was originally vibrations that were later expressed in a form of language. These vibrations were transformed into Manthras and in ancient times they were recited and chanted very carefully according to the prescribed rules. This is because our prayers produce certain rates and modes of vibrations. Each letter of an Avesta word has certain effects. And, that is why Avesta is called 'Raazeng' or 'mystic words' and 'Guzraa Senghaango' - hidden words as depicted in the Gathas (Yasna 50.6 and Yasna 48.3). Talking about the Gathas, it is very sad to observe some associations in North America and elsewhere having the Gatha Translation fund and, thousands of dollars are donated for such purpose to help some student of our religion who volunteers to translate our Gathas. Even though money is collected and used for a noble cause, this is not what our community needs at this time, since we have dozens of Gatha Translations available - from the most orthodox to the most liberal - in India and abroad. Some

few more additions to this collection will not make our present and future generations more knowledgeable or religious- minded. Neither it will compel our prophet to take rebirth and reevaluate His authentic conversation with Ahura-Mazda. The need of this hour is to educate our community with the knowledge of our prayers (with correct pronunciations) and its efficacy on their material and spiritual life, besides imparting religious and historic background of our community. ORIGIN OF AVESTA MANTHRAS: The Avesta Manthras has been formulated in accordance with the Laws of Staota Yasna or Laws of Attunement by means of higher unseen colors produced by vibration of sound. In Pahalvi it is named as 'Farhangan Farhagha Manthra Spenta' - the knowledge of all knowledges, the science of all sciences - the Master Science is Manthra Spenta. The entire Avesta scriptures are based on the Law of Staota (vibrationary colors) which are composed from the 21 Nasks of Zarathustra. Prophet Zarathustra Spitama was the first practitioner - perfect of Staota. Since He was the first to comprehend the manifestation of the entire universe in accordance with the Celestial Tune of Ahuna Var by means of the Staota Yasna Laws, He formulated the Word Yatha Ahu Vairyo in rhythmic parallelism with the Ahuna Var. He then elaborated the word Yatha Ahu Vairyo into 21 Nasks of Avesta Manthras having their special rates of acceleration and intensity. His elaborated formula into 21 Nasks implies that the progress of the soul is possible only through genuine absorption of higher Manthric vibrations and colors through the medium of Ashoi principles. This will help to promote the subtleties of the physical and ultra-physical tenements of the Soul - the physical comprising 'Tanu' or body proper, 'Gaetha' or vital organs, 'Azda' or etheric and nervous body; and the ultra-physical including 'Kehrpa' or invisible counterpart of the physical body, 'Ushtaana' or life or vital heat, 'Tevishi' or desire shell, the root cause of thought-activity, all of which are mentioned in the very first line of Yasna Ha 54:1 The following are the names of those 21 Nasks corresponding to 21 Words of Yatha Ahu Vairyo (Ahunavar) prayer: Yatha - Sudkar or Satudgar, Ahu - Varshtmansar or Vahishtmansar, Vairyo - Bago, Atha - Damdad or Duazdeh hamast,

Ratush - Nadar or Nadur, Ashaat - Pajako Pajeh, Pajam or Pazun, Chit - Ratoshtaid, Hachaa - Barish, Vangheush - Kashkisrob or Kashasrob, Dazda - Vishtasp Yast or Gushaspad, Manangho - Vashtag (Dad or Dadok), Shyaothnanaam - Chithradad or Chidrast, Angheush - Spend, Mazdai - Bagam Yast, Kshathremcha - Nikadum, Ahurai - Dubasrujd, Aa - Husparam, Yim - Sakadum, Dregubyo - Videvdad or Vendidad, Dadat - Hadokht, Vastarem - Stud Tast. These 21 Nasks could be divided into three classes according to their contents:GASANIK (Religious): Stot Yast, Sutkar, Varshtmansr, Bago, Vashtag, Hadokht, Spend, DATIK (Pertaining to laws): Nikatum, Dubasrujit, Husparam, Sakatum, Vendidad,

Chitradat, Bagan Yast. HADHAMANSRIK (Intermediate between two): Damdat, Nakhtar, Pujag, Barish, Kishkisrub, Vishtasp-shast. STAOTA - MANTHRA - ASHOI: A DIVINE FORMULA FOR THE EFFICACY OF PRAYERS In Gathas, Paigambar Saheb Zarathustra Spitama is referred as a Yazad (and not an ordinary human being, as most of the foreign scholars often describes Him). He was a 'divine light' in the form of human being, attuned with Ahura Mazda. As described in Persian Rivayats, He was divinely inspired by Ahura Mazda to formulate these 21 Nasks for the Mazdayasnans, to guide and protect them towards "One Divine Event" or Frashokereti. In His Laws against Evil (Vendidad, 19th Nask), it is an implied requisite for the effectiveness of the Staota that the Avesta Manthras should be recited in original pronunciation and Ashoi principles should be strictly observed for its efficacy. It is said that, the Staota produced by the Manthra and the Ashoi principles are very powerful and capable of disintegrating the graphs of vibrations and forms unseen created by Daevas or people of evil thoughts and malpractices. Since the Manthra has the vibrationary effect of overwhelming and destroying the undesirable vibrations and colors which hinder the unfoldment progress of the soul, several of these Manthras which are most powerful in their efficacy - such as the Ahuna Var, the Haftanghaiti, the Fshusho Manthra and some Yasna chapters employed by Sarosh Yazad as His own weapons against Druja. Similarly Ahuna Var, Asha Vahista and Yenghe Hatam, the three fundamental Manthra of the first rate important are desired to work their efficacy throughout earth and sky foe smiting and repelling the Evil Spirit. Airyaman. which is the most excellent Manthra, is most powerful in crushing and shattering the Evil Spirit (Relevant Prayers: Yatha Ahu Vairyo, Ashem Vohu, Yenghe Hatam, Haptan Yast, Atash Nyaish, Ardibehest Yast and its Nirang).

The Avesta Manthra must always be the only true vehicle of Zoroastrian prayers. The efficacy of Manthra is best revealed when 'Manthra' is regarded as the direct messenger coming from Ahura Mazda and when Manthra is honored equally with Ahura-Mazda by Zarathustra. This vibrationary effect of Manthra works as a grand medium in attunement with Sarosh and Ahura-Mazda for bringing the Fravashis of the Holy for help whenever desired. Hence it is said that the word of Manthra does it function at any time or place or in any danger and asserts its original essential efficacy. The Manthra is formulated by means of the fundamental rules of acoustic vibrations. It is said that special intelligence, special wisdom and special vocal power, which are as it were pertaining to Ahura-Mazda, are necessary for the understanding, recital and utterance of Manthra Spenta. The special vocal power for the practice of Manthra prayers requires the precision and exactness in the pronunciation of all the proper Manthra with a certain necessary spiritual potency resulting from the observance of all the rules of Ashoi. Let us not misunderstand our prayers and usage of Manthras for expressing our condition physical, mental or material in the form of complaint or application or thanks to God. This certainly not the Zoroastrian idea of prayer. Zoroastrian prayer does not imply any sort of solicitation for the gratification of our material desires. The Zoroastrian prayer does not mean conveying of our materialistic thoughts to the divine. The Zoroastrian prayer implies the necessity of Ashoi or practice of holy canons of life, and Good Mind resulting from Ashoi and along with these two necessary forces Ahu-Daena i.e. Right Conscience which can be developed only by Ashoi-practice. With these first requisites the devotee has to learn all the primary thoughts attached by Zarathustra to each and every Avesta word. Now, these original thoughts created by our Avesta Manthras does not come out from some magic box but through the Good Mind resulting from the Holy Right, Conscience and Ashoi. There are rules of the recital of Avesta Manthras according to the different seasons of the year, and the various departments of life to which the recitor belongs. When Avesta Manthras is recited properly with a simultaneous flow of higher thought vibrations pertaining to them, it produces certain vibratory color effects (as explained earlier) upon the soul and bring the soul to a level of response to the vibrations and colors of all other angels and archangels, through Sarosh, leading

this channel up to Ahura Mazda through the connecting link of Ahuna Var or Celestial Song. Such a deep meaning has been attached to Avesta Manthra prayer by Zarathustra and not that of vehicle of carrying our worldly ideas to the godhead. In passing, it is worth remembering that when a disciple is spiritually ripe His Master knocks at his inner door; hence it is not necessary to go in search of a spiritual Guru or Master. Recite prayer everyday in correct pronunciations besides following Zarathustrian principles of life (HumataHukhta-Havarshta) and you have proved yourself a true Mazdayasni Zarathustri in the eyes of Ahura Mazda. Atha Zamyat Yatha Afrinami Ervad (Dr.) Hoshang J. Bhadha You can send e-mail to the Ervad-Saheb at

A Zarathustri Soul & His Divine Plan by Ervad (Dr.) Hoshang J. Bhadha
Immortality of Soul is beyond human imagination. Drujih (evil) is more smarter and stronger than human intelligence. Material world has ever-increasing and everlasting man-made fancies to corrupt human mind. No matter how powerful human gets with his earthly wisdom to prove himself superior to nature, one day everyone has to surrender their Tanu (body) to let their soul proceed towards the judgement day. Though some of us are unknown or prefer to be ignorant about this fact, very few understand that life is a Divine Plan and their birth to Geti (earth) has a Purpose. The Zoroastrian has to do all the duties of this world, which naturally devolve upon him by the Law of Action and Reaction (Av. Paitioget,). But at the same time while carrying out all his worldly obligations he has to remember the final destination of his soul in the next world by the Pazend Words recited in every Nyaish and Yast "Man ano aavayad shudan" i.e, "I have to go there." Man has, at some point in time , a goal to achieve. This goal is known by different names as Farshogard, nirvana, Mukti, God-realization and so on. The journey of the Soul must go on, until it reaches Rishtachiz to be a part of Farshogard. Zarathustris are famous for their ability to explore the world of opportunities but today, majority is unknown about their own "spiritual" identity. Calling oneself Zarathustri and wearing Sudreh Kusti does not make oneself belong to Zarathustri faith. One has to know the reason why he/ she

is born as Zarathustri and not as the follower of some other religion? What is the purpose of life in this world and how one can contribute to ones soul, community and religion during this short span of life? Unfortunately, our community has no time to think about their ownself.

Zarathutri Birth and its Purpose:

A purpose of Zarathustri life in this material world is to drive away Drujih with the power of spiritual tools Avesta Manthras, Alaats and Tarikats closely knitted with the principles of Ashoi - prescribed by Paigambar Saheb Asho Zarathustra Spitama to allow the soul to advance to the next level towards Farshogard (renovation). This implies that our birth is destined and designed by the supreme Ahura Mazda to win battle over evil surrounding us in "every form" and in "every particle" of our life. The physical body serves as an instrument for the development of the soul, and that life in this world is but a means to an end - the beatific existence in the unseen realms. This can be achieved ONLY if every moment of our life is lived by HIS divine wisdom. HE has given us a Golden-Path (Zarathustri religion) and His prescribed tools i.e. Prayers (Avesta Manthras), Tarikats and the laws of Ashoi for driving resourcefully divine journey into this world and beyond. "Ada-zi ava drujo avo bavaiti skendo spayathrahya, At asishta yaojente a-hushiteit vangeheush manangho, Mazdao ashakhyaacha yoi zazenti vanghau sravahi," -- Yasna Ha 30;10 "The power of destructive Druja becomes shattered when those who are born in good glory attune themselves immediately with the good-abode of Vohu Manangha, Mazda and Asha."

Spiritual Components of the Zarathustri Life:

The human life is generally revolve around the social and economic processes, where people are struggling to satisfy their material needs and desires by available means and intellectual resources. In His divine plan, the birth of a Zarathosti Soul is not meant for seeking pleasures in luxuries of life but, to work for its progression by following the tenets of HIS religion. One has to follow a religion by birth and not by choice as it is A path that has been pre-designed for the progression of Soul. Afterall, the human body is not just an outcome of some

biological event or scientific experimentation. The Soul that is "destined" to take "cover" (Tanu) has been predesigned by HIM for its spiritual development. HE formulated Vedaivo-daat (Laws against Evil) Manthras and Ashoi Tarikats to filter-out Drujih from the sixteen "Chakras" (sixteen countries allegorically described in the first chapter of Vendidad) or ultra- physical centres in the "Kehrpa" where HIS presence is designated per Vendidad. It is the cardinal teaching of Zarathustrianism that one has to work for Unfoldment of the Soul by over-powering the Drujih every moment by means of PRACTICING the principles of Ashoi. "Yoi noit ashem mainyenta Aoibyo duire vohu as mano." -- Gatha XXXIV;8 "The wisdom of Vohu Mano recedes further from those who do not pay attention to Ashoi." The principles of breath and vital fluid are very elaborately explained in the Zoroastrian rules of Ashoi (Holiness), for there is an inseparable constant mutual relation of Mithra or thought, "Manthra" or word (Avesta) vibration, Khoreh or aura, Ushtana or breath-energy, and Urvaan or Soul etc. Paigambar Saheb has not omitted a single item of all the various intricate forces and principles working in man, when He propunded the law of unfoldment of the soul. The physical body must be well cared for, the mental condition must be well attended to, the magnetic and vital principles must be fitly preserved in their purity and subtlety, for all these are help-mates in the grand goal of "Uru" or spiritual Unfoldment. Now, someone will ask, how can I attain all these requirements for my Soul? First of all, one must never forget that, spiritual enlightenment at any age is a good sign of your Soul trying to convey its needs to your physical life. If your Khoreh is strong enough to receive that message, which may be in any form conveyed to you, and if you are destined to hear His message at certain time in life, then that phenomena can be expressed as nothing more than "you are truly blessed." Someone will question how can I truly work for my soul? Remember, there is no magical answer to all His secrets in the world however, a human life has been elaborately explained in our scripture. One has to follow Tarikats, recite Prayers in original Avesta pronunciations and practice the laws of Ashoi in daily life. This will help oneself to keep his Khoreh pure for resisting Drujis

(harmful forces) and enable soul to fight against the harmful forces residing within and outside the body. One has to develop his Khoreh by following Ashoi Tarikats to keep ones "Mithra" or thoughts on the lines of "Asar-IRoshnih" or beneficent forces and avoid encountering "AsarI-Tarikih" or maleficent forces and effects. There are nine constituents of man - viz., Tanu, Gaetha, Azda, Kehrpa, Tevishi, Ushtana, Urvaan, Baodangh and Fravashi. These constituents are all harmoniously attuned with one another, and the higher the rate of vibration and Staota of the Urvaan, the greater is the subtlety of all physical and ultra-physical constituents. A Zoroastrian soul can never progress in the "path of unfoldment", unless he/she pays practical attention to all the Tarikats and principles of Ashoi for the preservation of the purity of Khoreh. The Khoreh acts between "Tanu" or physical tenement on the one hand, and "Kehrpa" or subtle magnetic countertenement on the other. The "Urvaan" or soul depends for its unfoldment on the fitness and subtlety of "Kehrpa" which in its turn is acted upon by the subtle or gross nature of Khoreh. It is the "Khoreh" or personal magnetism that helps a person to keep his "Mithra" or thoughts on the lines of Asar-I-Roshnih or beneficent forces. And the soul is derailed from the line of unfoldment if it ceases to observe the purity of Khoreh by means of all the Ashoi Tarikats. Very few souls who are fortunate enough to have sincere immaculated faith and devotion - souls who are not derailed from the lines of Spiritual Progress - can be naturally led to believe in mysticism and occult laws of nature. The Prodigal Son could only return to his Father after gaining full emancipation. If it is not fully emancipated, it has to come back to earth and the cycle begins anew. Our physical body is constantly exposed to evil and its influences in every form and every dimension with uncompromising drujih-leading challenges that are immensely destructive for the soul's progression. Such challenges comes in different forms and purity of soul consists in keeping it away from its six enemies viz. Anger, avarice, false attraction, lust, pride and jealousy. They present constant hurdles to one who treads the path of Asha. Such an influence will eventually corrupt Mithra (thoughts), and thus unable the soul to complete its mission - free itself from evil - ignoring the path of Asha, which leads him towards Farshogard. "Aevo panto yo ashahe vispe anyaesham

apantham" - "there is only one path of Asha, all the other paths are no paths." Zoroastrian religion presages a time when spiritual progress reaches its pinnacle, the world will be "never decaying and never rotting, ever-living and ever increasing" (Zamyat Yast -23). Also complete renovation will be ushered in by the future saviours possessing extraordinary power viz. Hoshedar Mah, Hoshedar and Saosyosh (Pahalvi Denkart Book VII Chs. Viii,IX and X). Evil will be completely eradicated. Saosyosh, the last of the future saviors,will look for evil in all directions with six-eyed power (Pahalvi Denkart ed. D.M. Madon p. 675). In the Gathas, Paigambar Saheb Asho Zarathustra has propounded spiritual philosophy as against the false teachings of the Daevas which retarded spiritual and moral progress of mankind. The Vendidad inculcates laws of daily observance in order to save oneself from the evil magnetic influences arising naturally in the course of living the physical life on earth. "Rashayenghe dregvantem savayo ashavanem" -- Yasna Ha 51: 9 "The wicked is for destruction, the holy one is for the benefit" This implies that "Dregvant" or practioner of "Drujih" brings destruction unto himself and others, whereas "Ashavan" or professor of Ashoi does good to his own soul as well as to the souls of others.

Classification of Zarathustri Soul:

Our scripture designates three classes of souls - Ashaonam, Poiryo-Takaeshanam and Naba-Nazdishtanam. The first or highest is known by the term Nabanazdishtanam Fravashinam i.e. those souls who have progressed furthest on to the spiritual existence, who have gone "nearest to the centre" or Ahura Mazda. The second is termed as "Poiryo-Takaeshanam Fravashinam" which includes all the souls that have advanced in holiness and are "premier law-abiding", who are co-workers (Adar, Sarosh,Behram) with Asha Vahishta in the Law of Divine Moral Order of the Universe. The third or the lowest in degree is known by the name "Ashaonam Fravashinam," and this class includes all souls who during life on the earth follow strictly the mandates of Asha. The "Poiryo- Takaeshanam" Souls have severed connection with this earth for good and are progressing in the Six Keshwars, while the "Ashaonam" Souls are saintly souls

helping the "Asr-i-Roshnih" by a stringent adherence to Ashoi-priciples and prepare themselves for salvation from physical life. All souls that are not pertaining to "Ashaonam" are termed "Dravatam" or deviated ones i.e. those who have gone astray from the Path of Ashoi-rules taught in the Zoroastrian religion.

Vakshureh-Vakshuran ASHO Zarathustra Spitama :

Paigambar Saheb Asho Zarathustra's soul was one of those to attain the advanced stage of the highest Naba-Nazdishtanam Fravashinam class. (We are not even remotely close to the first stage however, our soul will advance in the next plane only if the canons of Ashoi are religiously followed with no exceptions.) As one of the "Nabanazdishtanam" Souls and of the Seventh Order in that group Paigambar Saheb Asho Zarathustra was divinedly blessed by Ahura Mazda to possess the power of understanding called "Asn-i-Vir" or "Heroic Consciousness", on account of which He was commissioned by Ahura Mazda for the Spiritual work of preaching the Law of Ahura Mazda for the Spiritual Progress and Unfoldment of Souls on the earth and of the entire creation. In the Gatha Ahunavaiti (29;6), Ahura Mazda clearly declares that no other "Ahu" (Spiritual Master) or "Ratu" (preceptor and preacher of the Universal Laws of Unfoldment in the physical world) perfectly attuned with Ashoi is in His cognizance except Zarathustra. "Aem moi ida visto ye ne aevo sasnao gushata Zarathustro Spitamo hvo ne mazda vashti ashaicha Charekerethra sravayanghe hyat hoi hudemem duai vakhedrahya" --"He who has alone has listened to the canons and is known to me as such is Spitama Zarathustra. He is willing to promulgate the duties and functions through Mazda for the sake of Asha, and hence I deliver unto Him the good power of utterance." It is for this inner underlying deep import that Ahura Mazda further declares that Zarathustra has been moulded as progress-renderer (Fshuyantaecha), for it is Zarathustra alone who can teach the Laws of Unfoldment of the soul in order to enable the soul to go along its majestic march across the "Chinvato-peretu" or the bridge-like link between the visible and the invisible worlds, through the portal gate of "Dadar-i-gehan" - the opening entrance unto the six Keshvars - Vourubareshti, Vourujaresti, Arejahi, Savahi, Fradadafshu and Vidaddafshu, through the realms of the Adar-i-Mino-Karko or the Unseen Active Energy Fire -

the prime origin of the physical and ultra-physical states of existence, on towards the Garo-nmana the abode of Song Celestial where Ahura Mazda resides. After reading the above paragraph one can not identify our Prophet as human with social needs however, we have many who believe that Paigambar Saheb Asho Zarathustra was family person having wife, three sons and three daughters. My dear Zarathustris, Asho Zarathustra who had already attained the goal of "Khaetvadatha" could not have his "Half" or "Spiritual Counterpart" outside him, and therefore he stood past the institution of of marriage. (The principle of "Khaethvadatha" which implies the spiritual conjunction "Sharif" or the Superior self with "Khasis" or the Inferior self - the ideal union of Spiritual Masculinity with Spiritual Femininity - which can be attained only by exceptionally unfolded souls like the Magavans or Great Masters of Souls.) The "Khaethvadatha" principle, which necessitates married life for all the followers of Zoroastrianism, emphatically lays down that Magavans are far above the rule of marriage, and hence our Paigambar Saheb Asho Zarathustra Spitama the greatest Magavan could have no wife nor children. All these seven entities are His exceptional high spiritual powers of the Prophet by virtue of which he rose to the most exalted stage of "Uru-raost" or "Highly Evolved One." THWAASHE KHADAAT: According to Zoroastrianism, the Universe comprises in the main four worlds, which are concentric spheres, each sphere encompassing the other. These are:a) MINOI or Spiritual World b) JIRMANI or Planetary World. Broadly speaking, MINOI &JIRMANI make up HASTI or Permanent Luminary Worlds. c) NISTI or Evanescent Ultra-Physical World containing many dimensions; and d) GETI or earth, where Matter rules the roost. It has come to pass that billions of years and hundreds of birth-death cycles later , your soul and mine have reached that stage in the evolutionary cycle, where we are still in the process of removing the dross of ignorance and the blemish of grossness that have clung to our souls. The result is that most of us have to travel by the "Nisti Shuttle" for thousands of years. A devout Zarathustri in his daily prayers therefore constantly invokes this "Nisti Shuttle", called THWAASHE KHADAAT in Avesta. For instance,

towards the end of every prayer, there is short prayer of Jas-me-avangahe-mazda, amahe hutashtae. where THWAASHE KHADAAT is remembered with ZARVAANA AKARANA (Boundless Time) AND ZARVAANA DREGHO KHADHAT (ZDK) (self-created long cycles of time of 81,000 years each). ZDK contains many cycles of Thwaashe Khadhat or self-created rounds of life on earth, again and again till Evil is transmuted into selflessness and philanthropy. The late Ervad Kavasji Kanga describes three stages of Thwaashe Khadhat as follows:a) The soul descends to the earth and the entity lives and bargains with other entities belonging to different groups of souls in the worldly bazaar; b) The soul then passes on to the evanescent ultra- physical world, in Avesta, under the jurisdiction earthly death, until "real" death celebrated CHINVAT bridge. regions and planes in the which are called DAKHYUS of Meher Yazad, after the takes place on the

c) The fate of the soul is decided: whether it has to continue its rounds between Earth and the Ultra-Physical world or whether it can proceed further up in the higher realms, from where it will not come back. Our Life is guided by HIS divine plan. No one can alter or challenge HIS PLAN or tenets of HIS religion. This implies that, not even the High Priest or any magical powers or Gods / Goddesses can make an exception. People make exceptions to our traditional practices by justifying its relevance in the modern time. By authorizing acceptance by initiation of a wealthy person because of his status and contribution to the community is invalid and "harmful" for both, the candidate and one who has authorized it. Donation of daily necessities to the community is not an exception to the requirements of admission into our religion. IF our community is educated in their spiritual path and identity, we would not be facing socio-religious problems currently faced by our community in India and abroad. With all current communal abnormalities, a question arise: Are we worthy of calling ourselves Rathestars (Warriors against Evil) and worthy of our forefather's sacrifices to preserve this religion in its entirety? It is shame and disgrace that our own people prefer to be blindfolded, and make themselves available to be the targets of Drujis in the surrounding materialistic environment. Majority of our rich and famous business personalities and intellectual reformists are taking over the voice of religious traditionalists, propagating anti-religious taboos to

replace traditional practices, thereby corrupting the richness of our culture and "spiritual transformation" to the next generation. What else we need to see our next generation calling themselves Atheists in the year 2000 and beyond? . Wake up Zarathustris Wake up !! Now is the time to be awaken and educate yourself and your younger generation, and PRACTICE the true meaning and purpose of your life according to Zarathustri Din. Atha Zamyat Yatha Afrinami Ervad (Dr.) Hoshang J. Bhadha

Zarathustri Ignorance of Atash Behram/ Adaran Karsh by Ervad (Dr.) Hoshang J. Bhadha
Since the last few decades, Zarathustris are in limelight for destroying the spiritual environment of our sacred Agiary and Atash -Behrams in Bombay. This is not the first time that we have to deal with such internal disturbances caused by sheer ignorance of religious taboos among our community members. People have been insulting our Priests and traditions since the day they found themselves smarter and superior than HIS Daena. Is there any Zarathustri willing to PRACTICE our Golden Religion? In India and abroad, our community is facing serious threats from the local religious and cultural beliefs and foreign scholars propagating the corrupted version of our religious taboos and philosophies. People are ignorantly following non-Zoroastrian beliefs, thinking of getting additional blessings for achieving "materialistic salvation." In the midst of all such inconsistencies, our community is constantly exposed to ever-growing ignorance of Ashoi and spiritual power of our sacred Agiary and Atash Behram. Today, due to obvious ignorance of Karsh around these sacred places and effect of Atash on ones Urvaan and its composition, one cannot surprise to see our part- time devoted Zarathustris using cellular phones inside these structures. It is very unfortunate that today, majority of our sacred places have to display a sign-board to restrict such busy executives using telecommunication device inside the Karsh guarded structure of our holy premises. How many Zarathustris follow this prohibition is a million dollar question! Despite enforcing such restriction and repeated verbal requests of the Priests, our fancifully- devoted Zarathustris continue to prove themselves superior in their

lifestyle than observing Tarikat to protect the "internal environment" of our religious places under talismanic forces. Progress in life does not necessitate whimsical changes in the tenets of our religion to render its suitability to our lifesyle. We have to compromise our preferences to adapt to HIS Daena in order to encourage progress of our Urvaan, which one can only attain by PRACTICING our Zarathustri religion with no exception. Unfortunately, the majority is unfamiliar with the intrinsic value of our high liturgical ceremonies (Yazasne and Vendidad) and its efficacy on our Urvaan and each particle of our body. Our community is forgetting those painstaking efforts of our Priests to perform these ceremonies under extreme measures to maintain purity of the place on which a consecrated Fire (Atash Behram, Atash Adaran or Atash Dadgah) has to be established. Those busy executives using cellular phones in such places have no knowledge of what harm they are doing to the Karsh and Paao-Mahal structure of our holy place besides endangering their own Kerdar, Urvaan & Aipi. Why Zarathustris say, "it's a peace of mind to be in front of the fire", "I feel good by just being in Agiary/ AtashBehram", "I get inner satisfaction just by reciting prayers." Lets discuss some basics of our sacred FireTemple and its effect on human being. First of all, reciting prayers in Agiary and Atash-Behram is a blessing in itself. One has to understand the composition of its "internal atmosphere" to feel the presence of spiritual entities and their functioning in each part of the structure. Besides, there are abundant secrets of its "internal environment" in connection with an individual's Urvaan and Kerdar which is evidently unheard by our parttime devotees. One needs to realize that, when a Zarathustri enters Agairy or Atash-Behram, he/she is crossing three to nine imaginary lines (Karsh), that maintains talismatic powers to separate "sinful environment" and "contaminated earth" from the consecrated land. The land selected for the sacred structure is consecrated by performing hundreds of Yazasne's and Vendidad's (high liturgical ceremonies) to consecrate each type of sixteen fires from various sources for "crowning" a particular type of fire (Atash Dadgah, Atash Adaran or Atash Behram.) If one pair of Priests were to perform these ceremonies, they would take 1,128 days, i.e. about 37 to 38 months. But generally more than one 'jor" or pair of Priests are employed in the consecration ceremonies. Such

consecration is a requirement for separating outside world of evil influences and Drujis from the spiritual place where sacred fire is established. Thus, before entering the Karsh area, one has to leave behind all man-made gadgets generating magnetic or electronic vibrations that links to the outside world. Even transmission of electricity for lights in the Fire-Temple is harmful for maintaining composition of Manthric vibrations forming a colorful channel which keeps attracting Yazad's and innumerable Kehrpa's of all "sacred illuminations" "Manyavaongho Yazataongho Stemcha Hazangaremcha" in the designated area for their blessings. In Agiary and Atash-Behram, there is another area or channel, which is called "Paao-Mahal" where only those Priests who have undergone Bareshnoom (Highest Purificatory Ritual) can enter. This area is especially designated for performing high liturgical ceremonies as explained above. Bareshnoon is a requirement for the performance of such ceremonies. Any kind of electricity or connection with the outside energy or vibration can distort Paao-Mahal, as this will encourage "impurities" to penetrate in the composition of Ashoi- filled Kehrpa of Paao-Mahal. Any ceremonies performed under such condition will unable the Manthric compositions to maintain Paao-Mahal for its appropriate effect. For those who are familiar with the composition of Energy circles in Agiary and Atash-Behram; Rathviya Chakra (concentric circles creating an electromagnetic circuit) is formed because of Manthric environment inside these sacred places. This Rathviya Chakra of "internal environment" helps the one of Paao-Mahal, to provide encouragement to Spenta-Mino (who resides within that designated area) to perform His assigned function. Since many have argued on why a Jashan cannot be performed in the presence of nonZoroastrians, let me highlight some important issues from the standpoint of Rathawya Chakra. Remember, Rathawya Chakra is always the main target of attack by Ahriman. He will succeed in his nefarious task if per/ chance the Jashan is performed in such a way that it is subject to the magnetic vibrations and radiation emanating from the eyes of those whose frequency wavelength clashes with the Rathawya Chakra and circuits of the Jashan ceremony. In short, whether it is Jashan (performed under Quasi-Pavi), Navjote, wedding ceremony performed outside the holy premises or high liturgical ceremonies performed in PaavMahal, any Zoroastrian ritual is vitiated by the presence of non- Zoroastrian. Obviously, those who are arguing on our religious taboos have no idea what they are dealing

with. No earthly intelligence or human senses can visualize composition of atmosphere ritualistically created within and outside our Agiary and Atash-Behram. Karsh are drawn in several other instances like a) during consecration of a Rististan (Dokhma is a misnomer), b) in wedding where the officiating priests bring into existence 7 Karshas around the bridal couple, c) in the course of Yazashne ceremony, d) on the ground during the profound Bareshnoom ritual in a bid to protect the boundary of human consciousness; e) around one's body. There is another sacred area within this structure enclosed by furrows or "Paavi" for separating a sanctified area for the performance of high liturgical ceremonies such as Yazashne, Vendidad, Nirangdin, and Baj. In Khordad Yast a question is asked as to how the paths of the holy and wicked persons differ. Ahura Mazda replies that "holy persons chant My Manthras and draw Karshas and thereby protect their bodies." When a Zarathustri enters Agiary or Atash-Behram, first thing he has to do is Padyab-Kusti (washing the exposed parts of the body) prior to performing Kusti ritual. When we tie Kusti around the waist, it signifies drawing three Karshas around the body as a protective field. By doing Kusti, we attempt to clear our "Aipi" (Druji-filled surrounding field) for receiving Manthric vibrations already existing inside the sacred structure. Sudreh, Kusti and reciting prayers in Agiary/ Atash-Behram has very significant issues related to our material and spiritual existence, which I will describe in my next articles. As mentioned earlier, the internal environment of our "holy place" has spiritual connection with needs to be segregated from "sinful earth" surrounded by "sinful humans" by drawing Karsh around its structure. First of all, installing electric wires inside this talismatic structure will break this Karsh and Kat (veil between earth and air atmosphere) by wires. Besides, electricity (which carries outside Drujih-filled thoughts) passes through these wires cause "collusion" with Kat and Pavi, which results in creation of numerous exits in Kat and weakening of Pavi's talism. Eventually, world of Spenta-Mino in consecrated fire (Atash-Behram, for example), Alaats, and sacred well gets infected by entering of Gehna-Mino who succeeds in destroying transmission of ritualistic messages and Barsum generated "mysterious events" to the world of Ahura-Mazda. Electricity has certain form of forceful light (Zarvaan) that is different from "internal atmosphere" which has

certain form of "peaceful rays" mixed with Spenta-Mino, Raam Yazad, Vanainti-Uparatat and Ahunavar . When electricity comes in contact with the "internal atmosphere" it affects human being and Karsh of the holy place. A Divo or oil-lamp has a tendency to generate warmth than has power to extend life and control source (genuine vital heat or Ushtaan) of Drujih-generating atmosphere. The warmth and frequency of the electricity has a certain form of "scary & destructive" ingredient which has capability to devitalize "genuine vital heat" (Ushtaan) to deteriorate and, brain to recognize lethargic feeling. Thus, when internal atmosphere of Agiary and Atash-Behram has "genuine vital heat" (GVH) maintaining Saadi Raamasni, it has a very vibrant Rathviya Chakra; consecrated fire and burning Divo brings out the same form of GVH to help Adar Yazad to maintain that "atmospheric environment." As this topic emphasize on internal internal environment of Fire-temple, let us not miss the famous topic on why our holy places are meant for Zarathustris by birth only. A non-Zoroastrian "gene" is naturally prone to exhale nonZarathustri thoughts related electro-magnetic energy which is woven with Azda (vital force of life) in Aipi of that person. When that individual enters our sacred Fire-Temple, this electro-magnetic energy clashes with Zarathustri proned energy in Karsh and Paav-Mahal mixed with invisible vibrationary colors (Staot). Such a friction of energy creates Drujih in Karsh and Paav-Mahal, which is known as Mithro-Druj. With increasing strength of Mithro-Druj, the power of Spena-Mino and Karsh drawn area and Pavi gradually weakens. In short, destruction of spiritual power of our sacred place is a result of sheer ignorance of religion. My dear Zarathustris, these sacred places are not just structures to be utilized for materialistic escapism by becoming part-time devotee of something you are not even aware of. Neither, it is a place to beg for materialistic pleasures and aspirations (Example: Pass in school or college exam, win lotto or Matcaa, get job or begging for miracles in times of family problems or sickness). Remember, things will happen in your favor only if you "activate" those Manthras and follow Tarikats to generate "favorable atmosphere" around you, which will in turn help you to lead a "smooth" and "peaceful" life. No, you don't need to go to the mountain to practice our religion. It requires dedication to PRACTICE our religion and "feel" HIS presence in our daily life. No, we are not pious or spiritual ones with a third "sense" to witness any

spiritual events and activities around us or ask HIM to show HIS physical presence to understand HIS Daena. Yes, our senses are limited to witness only certain fractions of HIS creations because HE knows if a human mind is expanded beyond certain limit, how far Angre-Manyo will be successful in destroying HIS design through us. His Daena is not open for interpretation or compromise but to PRACTICE. One needs to PRACTICE our religion rather than reading books and express philosophical events in the books and articles on our religion. Our Daena has abundant knowledge of all kinds, ("Farhanghaan Farangha" - Science of all Sciences) which one can not learn in this life-time or even after hundreds of rebirths. We are not expected to master this religion but to follow what our little brain can consume to believe in HIS design for the progression of our Urvaan. It is my firm belief that if one gains knowledge of spiritual aspects related to Zarathustri life and, spiritual entities and activities working inside our sacred places, it is hard to convince oneself stop reciting prayers and leave those holy premises in this life-time. My dear Zarathustri, enlighten your spirit to know your "true path" and PRACTICE it in everyday life. We all have to go the "same way" and, we all will need HIS Daena and HIS Manthras for our Urvaan to progress in Minoi world. Wake up Zarathustris, Wake up for the sake of your Urvaan. Atha Zamyat Yatha Afrinami Readers Note: This article is written to highlight only certain aspects related to Karsh in Fire Temple. Translation of spiritual processes or events defined in English should not be taken literally. Each one of those terms requires detailed explanations. Remember, our senses are limited to feel all such processes that are elaborately described in our scriptures. Spiritual treasures are within your reach. Make an effort to EXPLORE and PRACTICE HIS Daena to make your life worthwhile. Ervad (Dr.) Hoshang J. Bhadha

Avesta Manthras & Secrets of our Scriptures by Ervad (Dr.) Hoshang J. Bhadha
Our Avesta prayers are based on Staota Yasna, which is the Science of Vibrations, the speech of the Yazatas. "Staot Yasna Yazamaidey Ya Daata Angheush Paoruyeya" - We attune ourselves to Staota Yasna, which is the primeval law". Thus our prayers, which are based on Staot Yasna, have mystical

esoteric purport and cannot be understood or deciphered by mere philology. The Yatha Ahu Vairyo prayer is the fundamental key-note to the entire edifice of our scriptures. This short but extremely powerful prayer has 21 words each corresponding to one of the 21 Nasks. The sciences, philosophies and theologies - the actual Zoroastrian literature as such - have been called Farhangs, and the expositions have been called Nikhiz. The Pahalvi versions and explanations of the Avestan Nasks existed from the advent of the revered prophet Asho Zarathustra and were specially preserved in the Daz or fortified strong-holds of the Royal Treasury of king Vishtasp. The Avesta texts relating to the facts about Asho Zarathustra and His marvellous achievements have been for the most part lost, whereas their Pahalvi versions remain. The Gathas and the rest of the Avesta cannot be called literature in the strict sense of the word. They do not form an essay reading with a sustained sense intelligible to us by our present method. The religious specialties called Khordeh Avesta, Vendidad, Yasna etc. are religious prescriptions, which are to be utilized for the redemption of the soul. Nature has in her working Mithra, i.e. the plan of the creation and its redemption (planning power); Maanthra, i.e., the basic foundation of the plan and its fulfillment (shifting and arranging power); and Yasna, i.e., the creation of the Universe according to the above plan, and its motion and manifestation in all its diverse aspects (moving and erecting power). Asho Zarathustra through the Divine Knowledge of Ahura Mazda (Haoma) inspired in him by Behman Ameshaspand and Sarosh Yazad, had devised according to Saasnaa (Diine teachings; Divine Wisdom) 21 Nasks. These 21 Nasks (volumes) were composed of Staota Vacha, capable of being understood only by the "developed" heart powers with consequent growth of the third eye and were known as Fashusho-Maanthra Nasks. Authorized disciples and successors of Prophet Zarathustra called Zarathustrotemo and Rainedar and Saosyant brought the Maanthra of the above 21 Nasks of Staota Vacha called Fasusho-Maanthra, into 21 Nasks of the talismanic Avestic language called Maanthra-Spenta Nasks, without altering the original essence at all. The important part from these 21 Nasks was then selected and put in the Avestic language, together with its Zend explanation in three parts of Manthra and Yasna, capable of being understood by the laity, after the preliminary

knowledge of Nikhiz (exposition). This was known as Saosyanto-Maanthra. In this way, the sacred literature was current in its Empire days. The current Mithra part of the literature of the laity consisted of all Farhangs (explanations), the Maanthras part consisted of Laws Divine and other such things, and the the Yasna part consisted of formulae for the redemption of the Soul, the ceremonials etc. All these Mithra, Maanthra and Yasna pars of the literature of the laity were rendered and explained in the Pahalvi language in the Empire days. We presently have only a part of the current literature for the laity and some remnants of its Pahalvi rendering. The 21 Nasks of Fashusho-Maanthra and MaanthraSpenta were kept unrevealed even in the Empire days; they were meant only for Ashavans (spiritually advanced souls) of high order. We, the common people, are not in need of them. They are for Saosyants only. What we miss is the vast literature or the Nikhiz (exposition), the interpretation of the religion and its various aspects, the current Avesta history and other profound literature covering all the sciences of old and modern worlds. Our Present Avesta Prayers Over the years, changes were made in our prayers according to the need. But who could make such changes from time to time? Only the authorized disciples and successors of Prophet Zarathustra viz. The Rainidars or Saosyants, who have the Divine Authority to do so. These are not ordinary learned pious people, but saviors appointed by Nature, millennia before their actual advent. They come from time to time, whenever the Religion gets disorganized and dwindles. They demonstrate their spiritual strength and prove their worth before they are accepted. They come to reorganize the religion and revise the prayers bearing in mind the spiritual composition of the people in a particular period. Our last such Raenidar was Dastur Adarbad Marespand who lived in the reign of King Shapur 2 of the Sassanian times. At present, his Dasturi is coming to an end; that is precisely why Parsis are going through bad times spiritually, morally and materially. However, we are hopeful as we await our next Saosyant Shah Behram Varjavand. In conclusion, the Avesta prayers we recite at present, may not exactly be the same as that 9500 years ago, but have the same essence and are based on the Laws of Saota

(vibration-colors) Yasna (laws of attunement with higher Yazatic forces.) No one has the authority to change chop or alter one word or syllable except these Saosyants. Atha Zamyat Yatha Afrinami In His Service, Ervad (Dr.) Hoshang J. Bhadha

The Bane of Mixed Marriages by Ervad Jal N. Birdy.

The main theme of a liberal's attack relates to my article in the FEZANA Journal of Summer, 1996. FEZANA invited several persons to write an article on their vision for the Zarathushti community in the next millennium and published a synopsis of my article in their Journal. I took the reader on an imaginary trip in a time machine 100 years from now and asked our community what they might expect to find at that time. I asked them: - Will you recognize our FACES as belonging to Parsis or Iranis or even a mixture of the two? - Will you find us still running our Associations or will you notice that we have become a minority in our own community and are being dictated to by outsiders. - Will you see Zarathushti beliefs and practices still being followed or will you see our faith having become an amalgam of several different faiths, beliefs and practices? Will you see a single Mobed around? - Will you find us to be like the Parsis who survived and prospered almost intact for 1300 years on the Indian subcontinent, or have our people suffered the same fate as earlier Zarathushti migrants to Europe, South India, China, etc., who disappeared without trace? The liberal has picked up on the word FACES from the above and devoted almost his entire attack to it. I would like to put the matter in perspective by relating my own experience on this matter. My family had just arrived in Houston from London in 1980 and we were in the midst of a mild cultural shock. We did not know of any Parsis living in Houston at the time. Although we were very well treated by the local acquaintances, we missed the Parsi environment we were used to. One evening, while furniture shopping in Sears, we saw a couple who looked like Parsis. I mentioned it to my wife, who promptly went over to the couple and asked them point

blank if they were Parsis. They turned out to be Sarosh and Guloo Maneckshaw. At once we were put at ease knowing there were Parsis living in Houston. The rest is history. So you see faces do matter in bonding with your community and hence my reference to them in the article. Let me next deal with the question of inter-marrieds which the liberal has raised. Sociologists have always maintained that for any small community like ours to survive in a sea of people from different backgrounds, it must practice certain exclusive rules, preferably based on religion. The Parsis have proved this theorem admirably by surviving almost intact in India for 1300 years mainly by adhering to certain tough, exclusive, time tested rules devised by their forebears. The cardinal among these were rules against mixed-marriages and initiation of offsprings of such marriages into the fold, conversion of outsiders and certain unique and exclusive practices like wearing of the sudreh-kushti, maintaining exclusive fire-temples, holding exclusive gatherings for religious purposes, etc. And there were sanctions against those who broke these rules. These rules were made for the preservation of our faith as well as our identity. They were not selective or racially discriminatory and we applied them to all non-Zarathushtis equally. History proves that we have lived harmoniously with all sections of the peoples in the Indian subcontinent to whom we owe so much and who have showered accolades on us for our contributions to our adopted homelands. We preserved these rules even when we ventured out to seek new opportunities in Aden, Africa, the Near East and the Far East. Now, having ventured further Westward to the land of the white man, certain *liberal* Zarathushtis and others are frantically trying to explore our scriptures to find how they can justify discarding our time tested rules on mixed-marriages to suit their own interests. Does this not sound like the racial discrimination that *traditional* Zarathushtis are often accused of? Mixed marriages, in particular, have become the bane of our community for over three decades now. Unlike other larger communities, our microscopic community just does not have the mass needed to absorb such marriages. Granted, I have seen mixed marriages, where the non-Zarathushti spouse has more zeal in bringing up their children as Zarathushtis, than the Zarathushti spouse. But equally, I have seen mixed marriages where the children grow up confused and disoriented, owing to the different religious and social

backgrounds of their parents. If such marriages are openly accepted by the community, their rate will accelerate and there will soon come a time when outside influences in our families and community gatherings will become so pronounced, that not only our identity but also our faith will become unrecognizable. It does not take a rocket scientist to arrive at this conclusion. If you asked members of our community, including Mobeds, the overwhelming majority will agree that they prefer their children to marry within the community. Yet the community as a whole and their elected institutions are reluctant to publicly say or do anything to discourage mixed marriages. *But what can we do*, they will say, *times have changed!!* Nothing of the sort. This is what the liberal elements have brainwashed them into saying over the years. Every generation feels that the times they live in are different from that of their parents. What has changed, however, is the whole attitude towards the preservation of our faith and identity and the guts to speak up. If Mobeds, in particular, who are entrusted with safeguarding the wellbeing of the community do not speak up, WHO WILL? For those Mobeds who are not afraid to speak their mind and take a stand against mixed marriages, there are not many sanctions left that they can resort to on this continent. The only one they can use is the one restricting intermarrieds to religious gatherings. I do not know where the liberal has got his 30-pace rule for non-Zarathushti spouses to sit at religious gatherings, but that seems like a good one to me, since this usually means *outside-theroom* in most facilities, even in Texas where he resides. There is a growing number of Mobeds who are prepared to enforce this rule or decline from participating - in a nice way - having made their point. They apply this rule not only to the non-Zarathushti-half, but to the Zarathushtihalf also, whether male or female. They see no difference. The liberal has concluded his attack on me with a suggestion that he help me set up a meeting to *discuss* issues to achieve Zarathushtrian Harmony. Such a meeting was mooted last year by several prominent members of the community, to which I was invited. The meeting was canceled after it was pointed out that there was no room for compromise on these issues and that no amount of discussion will solve them. Either you accept mixed-marriages and conversions or you don*t. My view has not changed since then. I thank the liberal for his offer anyway.

So to those, like the liberal, who have chosen to break the unwritten rules of our community and who are continually trying to justify their action, we would say - We wish you and your family well, but *you cannot have your cake and eat it too*. Please do not think you can feed literal interpretations from our scriptures, as they suit you, to our community in the guise of scholarship. Our community is intelligent enough to recognize that many different interpretations have been ascribed to our ancient scriptures. Even the simple Yatha has over 30 different ones and the Gathas over forty five. However, if you wish to practice the Zarathushti religion as you think fit, this is a free country. You are free to start your own show and leave us in peace to practice our religion in our own way; a way that will continue to safeguard our faith as well as our identity. Thank you. With kind regards, Ervad Jal N. Birdy.

GENEALOGY OF ZARATHUSTRA: by Dr. Purviz Dinyar Kolsawalla

From the fragments of our Zarthustrian scriptures, the geneology of our Prophet Asho Zarathustra makes fascinating reading. Because of the antiquity of Zarathustra's appearance on this earth and the destruction of our scriptures over several millenia, hard facts are difficult to come by. This article tries to shed light on Zarathustra's geneology and the meaning of the various names based on Ilm-nkhsnman literature which is mainly written in Gujerati. The geneology is far from complete, nor is likely to be ever so.
NAME Zarathustra = golden RELATIONSHIP Prophet MEANING Zara = golden, Ushtra camel, star, Golden Star, possessing camels, possessing old camels. He who manages /drives camels. ushtra = divine hence Zarathustra

Esoterically knowledge, means

knowledge Pourushaspa horses,

possessing divine Father Possessing gray aspa = horse. Esoterically aspa = mental capacity Mother Brother Brother Brother Brother Wife Milk maid Elder brother Elder brother Younger brother Younger brother Possessing good cattle, daughter of Frashaoshtra of the Hvogva family. Desiring Pastures Commanding men Sun faced One Abundance The third One Very thoughtful

energy. Dughdhava Ratushtar Rangushtar Nodariga Nivedis Hvovi

Urvij Arnij Isat vstra Urvatat nara Hvare chithra Freni Thriti Pouruchista Vishtaspa Hutaosa Frashaoshtra Jmspa Maidhyoimngha Ukhshyat ereta Ukhshyat nemah Astvat ereta, Saoshyant Spitman

Wife (?) Wife(?) Son Son Son Daughter Daughter Daughter King Queen Chief Minister Chief Minister Cousin & first follower Spiritual Son Spiritual Son Spiritual Son Name of the Clan Zarathustra's Ancestors

Husband of Pouruchista and nephew & Chief Priest of Frashaoshtra He who makes righteousness grow He who makes the reverence grow He who embodies righteousness spita = white.

Zarathustra Pourushahsp Peteretrasp Aurogdaspa (Urvadaspa) Haechatasp Arej Dareshane (Harshan) Hardaar Spitman Vaedesht Niaajem (Ayjem) Erech (Rajan) Dorasharoob (Dorasaroon) Manosh Chehr Manosh Aorvar Manosh Aorvak Nairyosang Varjidedin

Veejak Aeriaak Eethritaak Eebitak Farjishak Jishak Aerach Faridun

ZARTHRUSHTROISH - Relatives of Zarathustra. The word "Zarthrushtroish" means relatives to Zarathustra or Zarthosti. The word for belonging to Zarathustra is "zarathrustrahe". In referring to the two sons of Zarathustra in Paragraph 98 of the Farvadin Yasht the word used is of Zarathustra's family, Zarathustra's relatives instead of Zarathustra's children. Yet when there is a mention of Pouru Chishti, there is no ambiguity. She is called Zarathustra's daughter. This lead K. Kama to assume that the son's of Zarathustra were actually his sister's sons. The Pahalavi books clearly call them Zarathustra's sons. In order to understand this difference, the words "zarathustroish" and "zarthustrahe" would have to be analysed. The Kehrpa of Asho Zarathustra resided with Amesha Spentas. he is called "aokhta naamno yazatahe" meaning one should get attuned with his Fravashi as one gets attuned with Yazatas, in Yasna Ha 3 paragraph 21. He is put on the same level as Atash Puthra Ahura Mazda. In Khordad Yasht he is put on the same level as the Amesha Spentas. Zarathustra was born under "aevodaat"= special rules. He had the Glory (Khoreh) of Kayanians and Ahura Mazda. In his Kehrpa there was the full intelligence of Nine Gena and his Fravashi was in close contact with the Yazatas and the Khoreh of Yazatas was spread throughout his Aipee. Hence he was no ordinary mortal, but a Yazatic identity who had descended on this earth in a form of a human being. He possessed the Intelligence (Baodangh) of the Yazatas. His Aipee had the Holiness of Nine Gena as well as the Kayanian Khoreh and that Khoreh is called HAVOVI. This same linkage of the Yazatas is also implied in the Nine Knotted Stick (NAV GAREH NI LAKDI) which he is shown to carry. Being in contact with Havovi, through his own Had-Manthra Yasna and the power of his Fravashi with the Divine World, he was able to create three main powers in his own Aipee. Through his three main powers arose six other powers. Just as children arise from the sexual contact of a man and woman, similarly throughout the Havovi present in

Zarathustra's Khoreh arose three female powers which are allegorically called his wife. Further three male powers which can govern are called his sons while three female obedient powers are called his daughters. The three male powers will take Zarathustra's place during this Daregho Khadat of 81,000 years. The three main female powers were allegorically called Zartahustra's wives and were named Havovi, Urvij and Arenejbardai. Havovi is called the chief wife (shahjan) as she was the best behaved, and of good parentage. Havovi that is resident in Zarathustra's Aipee will through the energy and power of Zarathustra's Kehrpa & Fravashi will perform a Had-Manthra Yasna. From that Yasna three drops of sperm will fall and merge with the seed of Havovi. The first seed will be divided in threefold fashion with the first component on the earth, second in Zareh and third in the Gaas of Avize Din which the Yazata Nairyosangh will convey to Anahita. She will nourish it with the protection of 99,999 Fravashis. The second seed will be divided with the first component falling on the earth, the second in Zareh Keanse and the third will be with Anahita and the Fravashis. The third seed will be similarly divided and will be nurtured with the 1001 vibrations of Ahuna Vairyo. From these drops of semen three Kehrpas will arise and will be called STROOTAT FREDI, VANGHUHU FREDI AND EREDAT FREDI. The seed of "Strootat Fredi" will grow and in due time will be bathed in the Zareh Keasnse. The seed will be implanted in the ovary and Uxyat Eret (Hoshedaar-Maah) will be born. The seed of "Vanghahu Fredi" will be nurtured by Anahita Yazata and the birth of Uxyat Nemangha (Hoshedaar Nemangha) will be born. The seed of "Eredat Fredi" will be nurtured by Anahita Yazata and the birth of the Saoshyant - Astavat Eret will take place. These three children allegorically born from the prime wife will be like another Zarathustra and will take the role of the prophet. The other two powers (referred to as wives) are Urvij & Arnejbordai. Urvij is called "chakarjan" wife . Chakarjan is one whose husband had died and she has remarried. The prophet who would be born of Urvij would have to make arrangements for other religions (jhirum). The heads of

other religions are different from Zarathustra, but as they were not yet present during the time of Zarathustra, their work would have to be done by Zarathustra. That work of Zarathustra is allocated to the children of Urviz, called Urvatat Nar and Havre Chithra. Urvatat Nar is called the chief farmer of the "Vara" of Jamshed. During the time of the great Deluge, the enclosure (vara) of Zarathustra is used to store all the ingredients of all the religions and during the new Daregho Khadat, they are used to create new classes of mankind. Urvatat Nar when born was not fully able and was not in full contact with the "kuniyat" of Zarathustra. The other son was Hvare Chithra (Khurshed Chehr) who is a warrior (rathestar) and lives in Kangdez. Peshotan is the leader in Kangdez and Hvare Chithra is his deputy. Peshotan fights again the evil "Ahi" as a warrior and is working towards bringing Frasho Kereti. Through the "khwareh" of Zarathustra a third identity called Arnejbardai is created. The children issuing from her called ISTVASTAR, FRENY, THRITY & POURU-CHISTI Arnejbardai is called "satarjan" wife. Satarjan is a wife whose children do not take their father's position. They are obedient to the father but work for others. In other words they are adopted. The first three children of Havovi were trained by Zarathutra and were fully Zarthusti and were designated to do the work as per Ahura Data. Therefore in paragraph 98 they are called Zarthustroish = Zarthusti. Also Urvatat Nar, Havre Chithra and Istavastra Nar were given full training in Zarthustiism and we get attuned with their Fravashis. In Gatha Ha 53-3 Pouru-chishti is called openly Daughter of Zarathustra. She is referred to as of the family of Haet Aspa and of the "kooniyat" of Spitman. From her birth she is born with great wisdom. From birth her soul was in contact and connection with the intellect and "kooniyat" of Zarathustra. Her Baodhang was of Yazatic energy and Force. She was created to assist a very powerful person like Jamaspa in his development. Their souls were intertwined. Her soul and Jamaspa's soul had reached Khaetvodath in the living condition on earth. She could give more "aasan" to Jaamaspa. Because she was complete and was worth getting attuned with, she is called belonging to Zarathutra. There

was no need for her to be given any training in Zoroastrianism. That is why she is referred to as "zarthustrahe". Istavaaster, Urvatat Nar and Havare Chithra's soul were not in direct contact with Zarathutra's "kooniyat" and hence Zarathustra made them Zarthusti and they were able to do their allotted work. Istavastar being the son of Arnejbardai, who was "satarjan" wife could not claim inheritance from his father Zarathustra. He received the job of being the Chief priest after Zarathustra. All the subsequent priests are said to have descended from him. From him the Maghav Association has started and that is implied in Gatha HA 30-9. He taught the Maghav Association the knowledge of sharing the thoughts (Ham-Mithra). He is the chief of the "Gaas" of Zarathustra and after the prophet the priesthood is derived from him. In Yasna, Istvastar is remembered after Zarathustra. In the present religion's sequence Gayo Marethan is remembered first, then Asho Zarathustra, followed by Kai Vishtasp as the King and then Istvaastar. This sequence will continue upto the next Rainedaar Behramshah Varzavand upto Hoshedaar Baami. Regards, Purviz Dinyar Kolsawalla (D.Sc., Ph.D. in Zoroastrian Studies)

A Deeply Mystical Verse in the Gathas: by Dr. Purviz Dinyar Kolsawalla

Hiti 44.18 -A Deeply Mystical Verse in the Gths. By Purviz Kolsawalla, Ph.D., Sydney Australia The Holy Gths are our Prophet's own words, which are deep in philosophy and meaning for a Zarathusti to lead an Ashavan life. The message comes straight from Zarathustra's heart and his relationship with Ahur Mazd. It is refreshingly honest, straight forward and sincere. However, the Gths are not simple homilies written in a simple language in all instances. There are some verses which are deeply esoteric and should not be taken literally. Every religion has two forms of messages, one for the masses (exoteric) and another which is esoteric meant for the adept who have studied the religion in more details.

Looking at the Holy Bible, Jesus spoke in parables, which look at first sight as a simple stories but they often contain a deep and meaningful message. One of the verse in the Gths which Hs been fairly difficult to understand and interpret is from Gth Ushtavaiti, H 44.18. This verse translated using ordinary grammar and rules of philology appears to be set in a tranquil pastoral setting whereby the ancient Iranians seem to be emerging from a nomadic to a more settled life, where cattle and livestock were still their greatest wealth. In this verse, Zarathustra seems to be asking from Ahur Mazd a boon of ten mares, a stallion and a camel as a reward. The Avestan verse is : Tat thwa peresa eresh moi vaocha Ahur, Katha asha tat mizdem hanani, Dasa aspao arshnavaitish ushtremacha, Hyat moi Mazd apivaiti haurvata, Ameretata yatha hi taeibyo daongha There are several translations of this verse and let us look at some very different translations. STANLEY INSLER This I ask Thee. Tell me truly, Lord. How shall I win through truth this prize, namely ten mares together with their stallions and a camela prize which is to inspire completeness and immortality in me, just as Thou hast received these two for Thyself? ALI A JAFAREY How shall I earn through righteousness the reward of ten mares with their stallions and a camel, which would make me know how to give these persons both - wholeness and immortality. AF KHABARDAR How would I fully acquire through Asha that Grace - ten mares possessing lords and a Bull - which Grace is intelligible to me, O Mazd, through Haurvatat and Ameretat, so that Thou mayest please both of them unto these. IJS TARAPOREWALLA How shall I earn through Asha that reward, ten Senses, led by the Mighty One and Illumination? That Perfection and

Immortality might be understood by me, that I may bring them both, O Mazd, to mankind. This is one of the mystic verses in the Gths which has been difficult for the Western scholars to comprehend. Zarathustra's mention of ten mares and a stallion is taken literally. They suggest that Zarathustra is seeking material wealth from Ahur Mazd to build up his flock of horses. How patently absurd! A prophet who has sought no physical powers, glory or kingdom, is reduced to begging for ten mares and a stallion! Zarathustra was born of wealthy parents and could have obtained all of these wealth as a share of his patrimony. Thus he would have had no need to ask for horses, cattle, sheep or goats, specially a disproportionate number of mares in comparison with one solitary stallion. What he is asking for is the total control over his ten senses represented allegorically by ten mares and the stallion which allegorically represents the mighty mind. This in turn leads to self realisation and immortality. This verse clearly highlights the pitfalls of relying blindly in translating the Gths on basis of philology alone. The esoteric meaning is rapidly degenerated into banality of a pastoral life. B.T. Anklesaria, a great Zarthusti scholar explained the ten mares and stallion by implying that Zarathustra for devoting his whole life to spreading of the Mathra of Ahur Mazd is asking for a very superior type of reward. The prophet was asking for the complete knowledge of the stars and planets and their influence on mankind. It is noted in the ancient Iranian history that Zarathustra was very proficient in Astronomy and Astrology. The Mares in the Gths have the same significance as it has in the Upanishads. Barthaloma gives the Sanskrit word vrshanvati as the equivalent of the Avesta word. It is found in Rig Veda viii, 68.18 where it is applied to a mare. The mare is accompanied by the stallion and is described as svabhishuh kasavati meaning obedient to the rein and the whip. This implies that the Stallion being the mighty one, controls her. In Bhagvat Gita there is a reference to indriyani dashaikam cha, a clear combination of ten mares and a stallion. The ten senses are made up of the five buddhi indriyas which is the sense of knowledge and five karma indriyas which is the sense of action. The Manas which is composed of thoughts, is the eleventh sense.

Stanley Insler mentions that the concept of ten mares together with stallions and a camel is not a payment for Zarathustra's priestly services, but a metaphor for a group of diverse adherents to the prophet's message. The subsequent lines mention that Zarathustra had developed a following and would mean immortality and completeness for him in this world, just as Ahur Mazd acquired these qualities in the other world. (Seems strange that the Supreme Creator would acquire qualities for Himself?). Insler further suggests that the words aspa, ushtrem suggests Vstapa, Jamaspa and Frashaoshtra and that Zarathustra may have intended to describe their families in this manner. Rev. LH Mills insisted on ushtra as camel and says that there is no other meaning for it in Avesta, similarly the "horses were material for sacrifice among the Persians according to Herodotus." Kanga refers to "mares" as rewards and leaves it at that. Mills refused to see the mystic and occult tradition and failed to see the inner meaning of this verse. The great Parsi scholar IJS Taraporewala pointed out that none of the Western scholars, the Pahalavi and Neryosangh translations try to explain the extraordinary mixture of Asha, mares, stallion, camel, Haurvatat and Ameretat which occurs in this verse. They have all taken the words literally. Taraporewala believed that this verse embodies a very ancient occult symbology, explained at length in the Kathopanisad (i. 3.3-6) where the atman is called the Lord of the Chariot, the Body as the Chariot and the Human Senses as the Horses. These "horses" rush outwards trying to reach various material "sense objects" that attract them, unless they are reigned in by the Mind. There is a further simile of the chariot in Plato's Phaedros, Plato being a great occultist from Greece. His works points to an ancient tradition inherited equally by Iran, India and Greece. The word ushtra means primarily "illumination , light" as per Taraporewala. To summarise the inner esoteric meaning of this verse, Zarathustra hopes that through Asha, he may get his reward comprising of his ten senses being brought in complete control of the "Mighty One", the Mind and thus he may gain the Illumination. Then he would be able to comprehend what Perfection and Immortality means and he would be able to make the mankind understand what these are.

Kavi A.F.Khabardar on the other hand did not agree with Taraporewalla's hypothesis. He believed that the prophet could not be asking for control over his senses at this late stage of his revelation. He had already been accepted as a prophet earlier and had attained the state of Grace which comes only after total control of his senses. Khabardar offered an astrological interpretation. He mentions that at present there are twelve Signs of Zodiac and twenty seven constellations. However there is evidence in Hindu scriptures that at the time of Zarathustra there were ten Zodiac Signs and thirty constellations. He gives example of Mithra being referred as vouru gaoyetem meaning of "wide pastures". Mithra is represented as Deity of Anuradha Constellation of the Scorpio sign. In Zarathustra's days there was a very large constellation in the Zodiac. Hence Khabardar interprets the "ten mares" as ten Zodiacal Signs and their "lords" as the planets in charge of these Zodiacal Signs. The Zodiacal Signs have been named in the Vishnu Puranas. The lord of constellation Aries is Mars, of Taurus is Venus etc. While ushtra is translated as camel, originally according to Khabardar it meant a Bull. The Bull is represented by the Sun and he is the Master of the Solar System. So the ten mares are the Zodiac signs belonging to the Moon and in turn they all belong to the Sun. The word mzhdem in this verse is generally translated as a "prize" or "reward". Its actual meaning according to Pithavala is "the results of actions done in a previous or present life, results of Kshash or Karma". This word in the above sense occurs in Ha 51.15, Hormazd Yasht and in the Uthamna Ceremony (dhp nrang). Sometimes the word myazda is replaced by khvaretha meaning food as in H 49.11; souls of the wicked fit for "evil food". Behramshah Pithavala, an Ilm-e-Khshnum scholar, had explained the meaning of this verse as follows. It is a fact in nature that whenever great prophets come with God's message to mankind, many advanced souls also take birth simultaneously to assist in the great work. Sometimes, these great prophets temporarily use the bodies of their advanced disciples as vehicles for carrying on their work on this dense physical plane. Pithavala mentioned that Lord Christ used the body of his disciple Jesus on this earth. Asho Zarathustra desires to use the Khrpa of Frashaoshtra in H 51.17. It was thus that this great disciple later came to be known as "Peshotan", one who has offered his body for the prophet's work.

In this verse Holy Zarathustra asked how he will get 12 coworkers and he also specifies their spiritual status as of the following three categories: i) "10 mares" = ten disciples who are on the spiritual stage of aspa, that is they are spiritually fit to receive great occult teachings in the form of "seeds", which is the basic formula or Mthra. ii) "1 stallion" = One who is so advanced spiritually that he can "reproduce" more workers on the stage of "aspa". He is a leader who can accelerate the spiritual progress of others and raise them to his own stature. iii) "a camel" = One who has attained Zarathustra's own stage of "ushtra". There was only one other person who had attained this stage and he was Frashaoshtra; so he could not ask for more of them. All of these highly advanced twelve co-worker's cooperation was asked in order to bestow Perfection and Immortality on all humanity. Pithavala names the 12 coworkers as follows: 1) Frashaoshtra 2) King Vishtasp 3) Jamaspa Hakim 4) Maidhyomah 5) Prince Aspandyar 6) Zarathustra's Spiritual Sons: Khurshid Cheher, Esadvastra, and Urvatatnara. 7) Spiritual daughters : Pouruchishti, Freny and Thrity 8) Zarir 9) Turani Frayan 10) Nar-asho Asmo-Khanvant 11) Saena 12) Queen Hutokhshi Referring to Numerology, Pithavala mention that the relevant numbers: 10(mares) + 1(stallion) +1(camel) = 12, which is a number signifying "evolution". Reading from right to left as in Avesta script, 2 = many to 1 = the Creator, the same number of words as it is in Ashm Voh, the Mthra of Redemption. Finally 12 co-workers plus

1 (Zarathustra) = 13, the number signifying both human perfection and Sraosha Yazata, the Supreme teacher. Dr. FS Chiniwala, a very well respected exponent of the mystical school of Ilm-e-Khshnum, translated this verse as: "I am asking when I will become deserving of those gifts? That gift which is given through Haurvatat and Ameretat of ten mares with a stallion and a camel? That which is to be offered to Mazd, when will I receive it?" The interpretation according to Chiniwala is that the horse represents the energy of practice, the completeness of the practice, the energy of the holy men and women who reaches Khatvodatha. The number ten represents completeness. Thus the 10 mares and a stallion shows condition of completeness, where the soul first attracts all its scattered constituents within itself. Then the soul attracts the soul of the opposite sex and achieve completeness (Khatvodatha). When a soul is ready for Khatvodatha, it is sent help through Haurvatat. Thus the 10 mares and stallion are related to Haurvatat and Ameretat. Through their Completeness and Immortality, the mystery of 10 mares and stallion, which is the mystery of achieving Khatvodatha is revealed. The camel reveals the mystery of knowledge. When Haurvatat gives completeness to the soul and it achieves the Bliss of Immortality through Ameretat, then true knowledge is given to the soul. The mystery of the Fravashi is revealed to the soul. When the soul receives this gift and reaches the Airyama condition of Khatvodatha, it receives the knowledge about the Fravashi. Through the energy of Fravashi the soul is totally obedient to Ah. This is an example of how a single verse could have so many diverse meanings. There is no one clear cut answer. This is what makes the Gths so endearing and challenging to a person who wishes to ponder on the deep meaning of the message of Holy Zarathustra. But then our Holy Prophet asked us to use the Good Mind he has given to us to ponder and decide for ourself the true meaning. References: 1) Ushtavad Gth - by Dr. FS Chiniwalla, Jarthosti Ilm Khshnoom Felavnari Committee,Bombay. 2) The Gths of Zarathustra by S. Insler, 1975.

3) The Gths, Our Guide - the Thought-provoking Divine Songs of Zarathustra - Ali A Jafarey, Ushta Publications, 1989. 4 New Light on the Gths of Holy Zarathustra - Ahunavait Gth by Kavi AF Khabardar, Bombay 1951. Also Hand written manuscripts of Ushtavait, Vh Khshathra and Vahishtosht Gths 5) The Divine Songs of Zarathustra by IJS Taraporewalla, Bombay,including Barthaloma's translation. 6) TRANSLATIONS OF THE GATHAS. - A Compilation of various translations by Western and Zarthustrian Scholars and Comments by the author. by Dr. Purviz Dinyar Kolsawalla - 4 Computer diskettes Regards, Purviz Dinyar Kolsawalla (D.Sc., Ph.D. in Zoroastrian Studies)

Qualities of an Athravan by Ervad (Dr.) Hoshang J. Bhadha

Zarathustrianism is based on rituals and ceremonies and in today's complexities of the "human world", it is extremely unfavorable for a Priest to practice our religion in its entirety. The amount of scriptures and religious practices that we have preserved till this day are the gifts of those learned, pious Priest of Iran and India, who, despite adverse forces during their times, preserved them for us to practice for thousands of years to come. Though it is hard to replace them, their knowledge and wisdom has streamed through their family to enable Atash-e-Vohufriyan burning among their heirs for generations to protect and preserve our religion. Zarathustri religion is a divine PATH designed for the unfoldment of Urvaan and its final resting-place in the Abode of Ahura-Mazda. An Athravan is a guide, protector and caretaker of HIS Daena. He has to play multiple roles in modern society in order for him to be effective in spreading HIS messages among the community. Our scriptures designate 15 qualities and eight classes of Athravan. These 15 qualities are found in all eight classes of Athravan :- Fraberetar, Aaberetar, Aasnatar, Rathvishkar, Haavanan, Atarvakh, Zaota, and Saroshavarz however, each class varies in the "level of advancement" and control over its qualities. In short, some classes are

far more superior in demonstrating their energized qualities. In Frabereta class, there is one quality Avizeh Heem (out of 15 qualities of Athravan) which is fully energized so as to lead his life free from lustful, contagious, infectious surroundings to practice HIS commandments without any compromises and exceptions. He has religious knowledge and wisdom to overcome the obstacles created by "lustful attractions" of this world. He has developed a strong union of mind, body and speech with pure "Avizeh" conscience and he keeps no ill feelings about others or restore them within to hurt or be revengeful in any way. Only those who have this Avizeh Heem quality are only authorized to be Athravan. Because of this quality, he has energized the second quality Aasne Kerad which provides him exceptional mental capacity to understand HIS Daena and its implications and applications under earthly surroundings. He understands the reasons for economic disparities between rich and poor and be respectful with everyone regardless of their race, gender, religion or culture. He has somewhat or fully developed "Deen-Aspanargaan" (quality to revive religion) which enables him to lead, direct and revive faith in people. It enables him to spreading religion among those unfortunates who are ignorant of their role and gifts of life offered in our scriptures. He always puts on Sudreh-Kusti and follows Tarikats to make them his foremost powerful weapons against Drujihs in this world. The Athravan having fully developed Din Aspanargaan quality has capability to do miracles and revive our faith (as Arda-eViraf, during the Sassanian dynasty.) A person having Frabaretar quality is capable of serving the Athravans of higher status and the latter ones are not allowed to "breathe" with anyone but Athravans having Frabaretar quality. When an Athravan reaches the next Aabaretar stage, he has ability to conserve spiritual power in his Sudreh-Kusti. His Kusti has power to cure illness, distort magic if it touches a magician, and it possesses extraordinary power to improve the Drujih-filled surroundings. He has quality and power of Yazdaan Minodar, meaning, it can consume only such type of spiritual energy that has brightness of Yazdaan. He has quality of Mino Venarshne by virtue of which he can visualize spiritual entities and processes through his eyes. His presence calms down wild animals, prostitutes become "straight" and obedient to husband, snake gives up its attitude to attack with poisonous bite. He has quality

of Rasta Gavashne by virtue of which, whatever he says will happen. Because of that reason he always remains in Baj or silence and does recite Manthras day and night. He has power to purify water by extracting Vathvo-Frado from his eyes for intensive purification of Alaats of high liturgical ceremonies. When a Athravan of Aaberetar status expands his quality of Kherdi Kunashni and spreads his power in his surroundings, it bestows him Aasnatar status which qualifies him to identify the presence and significance of HIS blessings in everyone - in pious person or a prisoner. He has no anger or evil thoughts. He can prove the presence of Ahura-Mazda in good and bad, he can identify the product of good deeds and bad deeds. He has Chisti-Vastarem (a person who spreads his highest wisdom), and power to explain the gifts of Manthras-Yasna and make people follow them in its entirety. He has developed energy of Yozdah, which he can extend to illuminate Atareh-Froba. When a Athravan acquires a quality, status and energy of Shiva-Hizvaan, he is said to have reached the status of Rathvishkar. He can lead, guide and show the true path to the Anjuman. The energy of his Fravashi is perfectly attuned with him. As Ratu, he serves the Athravans of "higher status" in Yasna ceremony and arranges Alaats to develop attunement with Yazads. When Athravan starts reaching the status of Narm-Nask, he moves into Havanan status and eventually lands into Aatarvakhs status. Athravan of Aatarvakhs status is best qualified to perform Haom Yast and explain its meaning and implications. He is the one who can understand the esoteric meaning of 21 Nasks and has the power to extract certain portions from it as Rainedars. Because of having Raasta Avesta (those who recite Avesta correctly) quality within them, when they recite Avesta, the entire earth gets blessed and activated. Those who are fortunate to hear such Athravans of Havanan status reciting Avesta, will experience a certain form of energy within them that weakens the strength of Gahna-Mino. When power of Paadiyaav Sayashne fully blossoms in an Athravan he reaches the status of Atarvakhs and than Zaota respectively. Once again, as a reminder, every Athravan after holding a status of Fraberetar has all 15 qualities as mentioned above however, they varies in its intensity and maturity of that quality depending on how far each quality is blossomed to be effective. Those Athravans who has Paadiyaav Sayashne quality and knowledge of this outside world can practice our religion with the strength

of Manthravani and Tarikats. They naturally acquire a divine strength to be faithful to HIS Daena and, make other Baste-Kustians follow HIS Path. He considers a great sin to uncover his head or live without Sudreh and Kusti. He has power and capability to cure any disease or medical problems. It is said that he is the true medical Doctor, and true physician of Tabesh-Zan and Baeshaz-Daah status. Such Athravan can "practice" and "activate" Alaats and build Atash-Behram, perform Buoy ceremony and, have ability to "communicate" with Sarosh Yazad attached with the consecrated Atash-Behram. During Buoy ceremony while performing Chakras and with the power of his recitation (of Manthras), he can "shook" this entire world. He can visually demonstrate and explain how and why Chakras are formed in attunement with Keshwars and the path of its illumination. It is said that only after the age of 52, a certain form of energy called Naavar Jivaan blossoms in Athravan and he gets status of Zaota. Only such Athravan can become Joti in high liturgical ceremonies. Athravan with energy of Naavar Jivaan actually becomes a part of HIS world. He is no longer think or behave like human. He spends his life in solving distortions in the secrets of nature especially mal-practices in the performance of Yasna. He will teach those students of religion to remember Manthras with correct pronunciations. He will marry and procreate and his kids are naturally born with disciplined mind and personality. An Athravan appointed as Dasturan Dastur is selected from these families. The Anjuman of Magavs constantly watches such Athravans. Magavs are excluded from human needs, family and procreation as they are (part of Khaitwadat) free from their life-cycles. There Anjuman comprises of 72 Magavs leaded by an extraordinary one named Saroshavarez. Such divine entities live far from human civilization. Aosta Behramshah Shroff was destined to be the only one who came in contact with such group to learn the esoteric side of Zarathustri religion, which is well known as Ilme-Khsnoom. There are several issues related to an Athravan's quality, role and significance in religious matters; they are as follows: 1. First and foremost, the parents (of Athravan family) must guide and educate their son from childhood in religious matters to prepare him to serve the community by becoming one of HIS faithful servant, protecting and preserving the tenets of our religion. It is the parent's

responsibility to make sure he gets religious education and lead a religious life to be a role model for our community. 2. In modern times, the Athravan's role is more a challenge than mere serving the community. He has to educate himself in ritual/ceremonies related Tarikats and issues that can help him to protect and defend the original teachings of Ahura-Mazda from getting corrupted by every Tom Dick and Harry who claims to be the scholar of Zoroastrianism. He has to defend our scriptures, traditions and religious philosophies from the foreign scholars who are obviously unknown to the intrinsic parts and values of our religion. 3. He acts as a medium between the spiritual world and material world. Under no circumstances he is allowed to reformat, alter or compromise any part of our scriptures. Neither he is expected to set a precedence in offering his services to any Zarathustri based on his/ her economic or social status or condition. HIS Daena, ritualistic laws and practices and completeness of Tarikats applies to all with no exception or compromise. Whether his service is needed in India, Pakistan, Unites States or Hong-Kong, he has to follow HIS commandments with no exception. 4. Every Athravan has the above mentioned 15 qualities, however very few realize it's presence and methods of cultivation for their spiritual development. It is the matter of social upbringing and how far one is educated in religious matters to cultivate those qualities within for effective implementation of HIS commandments. No matter how far the foreign scholars of Zoroastrianism progress in abusing the tenets of our religion by advertising anti-religious concepts and implications based on their literal translations or understanding, they can never equal the spiritual composition of an Athravan in interpreting HIS Daena in its true form. In Bahman Yast, Ahura-Mazda speaks to Asho Zarathustra Spitaman "O Zarathustra, teach the religion, Avesta, Zand and Pazend to the priests so that they may act (according to them) and teach them to mankind. Those who are not acquainted with the religion may become acquainted with it so that they may have hopes of the Future Existence and of the release of their souls. During those perplexing times, religious men will undergo great trouble and difficulty, and they will be in trouble at the hands of "juddins" (nonZoroastrians); but although their bodies will be in trouble and distress, their souls will be flourishing and happy in heaven. If a person does not put his body in sore trial in

this world, then he keeps his soul in need in the spiritual world and it will be enfeebled and will be in pain and trouble." Atha Zamyat Yatha Afrinami By Ervad Hoshang J. Bhadha, PH.D.

Answers to a Behdin's Questions by Ervad (Dr.) Hoshang J. Bhadha

Your question:1. Am I praying the correct Yasht to the correct Yazata, on a day, when the Calendars differ so much? Answer: Our prayers are composed to "suit" our Urvaan and its "developmental stage" in this time of our life-cycle. Prayers are mystical compositions of Manthras that forms a particular environment if recited on a particular Roz, Mah, Geh and in particular time. That is why we can recite only certain prayers in certain Geh at certain time. Our last Rainedar Saheb Dastur Adarbad Mareshpand has composed our prayers to "suit" the developmental stage of our Urvaan. In short, no, we cannot recite prayers anywhere at anytime. Prayers are identified based upon a particular Ameshaspand and who are his coworkers in "running" this entire universe. There are prayers for certain specific occasion and preferable place to bring maximum effectivenes to its Manthras. Let me give you some examples: high liturgical ceremonies can be performed only in Pav-Mahal, Yazasne in Havaan Geh, Vendidad and Nirangdin only at night, Khorshed -Meher and Ava Ardvishur Nyaish cannot be recited after sunset, Sarosh Yast Vadi should be recited only after sunset and so on. There is also a sequence in which one has to recite these Prayers. One cannot recite Yast first and then Nyaish or Geh before Sarosh Baj. One cannot omit any part of this sequence otherwise, the entire process of "activiting" / invoking a particular spiritual being/ activity will be ineffective. We have five different types of ceremonies: invocatory, dedicatory, and so on. Even we have different prayers recited for same ceremony under different circumstances. Not all Priests in North America are aware of these aspects of prayers. Example: Jashans are of different types and different Yazads and Ameshashpand has to be invoked to make an appropriate effect on that family or surrounding. Let me not take you any further. There is also something called Tarikats that has to be followed to develop effectiveness of prayers. I remember, I

asked an elderly person to do Kusti before lightening a Divo, and as I expected, that gentleman starting removing Kusti by reciting Kemna Mazda without even doing Padyab or facing a proper direction. This is the condition of our Zarathustris, and here, all these Alias members, calling themselves followers of Zarathustri religion. Please refer my Prayer Schedule on Trad. Zoro. website. Read the notes at the bottom of that schedule to follow its guidelines. If you have any question, e-mail me. Our basic prayers in Khordeh Avesta were composed by our last Rainedar Saheb Adarbad Mareshpand. (In fact Patet Pashemani and Doa Nam-Setayasne along with many Pazand prayers were composed by him.) As you will see in every Geh, first paragraph is in Pazand followed by small Kshnoom and big Kshnoom of that Geh. You will also find repetitions in first and last few paragraphs and short prayers (Ahmai Rascha, Hazangarem, etc) in Geh's, Nyaish and Yasts. In short, our prayers were composed to get attuned with Hamkars, Yazads and Ameshaspands and certain spiritual beings. And it has power to invoke spiritual forces in nature however, each prayer has certain Manthras that are designed to effect a particular force or spiritual being at certain time of a particular Geh, Roz and Mah. There is too much to say about how, why, and when parts of our prayers. Follow my prayer schedule on the Traditional web site.I also recommend reading my other articles to give you some idea on practicing our religion. Hope this is clear. 2. Why are certain portions of the prayers not to be said in the normal tones but (in Baaj) 'silently' ? And how did different languages come into a single piece of a "Prayer"? Answer: Those portions are in Pazand and not Avesta however, one must not disregard it's contents as these sections were composed by our Rainedar Saheb by understanding the very nature of our Urvaan and its needs in this ever-growing Drujih oriented material world. We recite prayers in Pazand and not every time it is prescribed to recite in Baj. For Example: in Kusti prayer Ahura-Mazda Khodai to Paa Patet Hoam is in Pazand but we recite in normal tone. Another example, when the HumataHukhta-Havarshta para of Stum-no-Kardo is recited by a Priest in Jashan ceremony, first time he recites in normal tone but second, third and forth time he recites in Baj. These are meaningful prescriptions unique for each prayer. Again, these are divine compositions to affect a particular function or outcome of that prayer. It is a deep science that will take me another two hours to describe.

3. Why do we turn to the South, at the end of most 'prayers' and say the last few lines? Does my nephew in Sydney have to turn to the 'North'? Answer: There is a long explanation for this question which I would try to answer limited to your need and basic understanding. One has to understand the entire process of the creation of this universe in order to answer this question. However, I will do justice in my explanation to make you understand the true reason of your question. Science explains us something called terrestrial magnetism, which keeps two poles apart. In Avesta, it is called "Apaakhtar", and Athra that keeps Hasti apart from Nisti is called Aatare Mino Karko. When Ahura-Mazda created this universe with "Athra" as its main foundation, (fire) [Athro Ahureh Mazdao Puthra], HE send a portion of it (Athra) away from his world of immortality (Hasti ) through Fravashi to Nisti . In Avesta, this creation of Athra which is attracted towards the Ahura's Athra is called "Raochangha Vispo-Khathra" meaning, whatever has been created away from Ahura during the creation of this universe will always be attracted towards HIM by a certain force, which is called "Dadare Gehan". Raochangha means "shining source, place"; "Khathra" means, a divine force that attracts backs to Ahura and, "Vispo" is a repelling force between poles. In short, the roots of all materialistic, earthly (Geti) creations and supporting ingredients which causes birth and death (life-cycles), which repels HIS creations to return back to HIS world is in North direction. Human mind is full of materialistic lust and "earthly thoughts". "VathvoFrado" (a form of energy inside human) that pushes out good and bad ingredients stored in that body through eyes. Vathvo-Frado is at its maximum when prayers are recited. If prayers are recited facing North (storage house of earthly lust), all materialistic, earthly attraction related to that person's body [one need to know the internal (spiritual) composition of human body] will be attracted, and that person will be tempted to commit bad things {(restricted for that body (Urvaan) following a particular Path (religion)}. If that person is bad in his thoughts, words and deeds, Vatvo-Frado that comes out from his eyes, will attract the roots of those bad aspects placed in North. Whereas facing South (Abode of Ahura-Mazda), all good aspects of his life will attract its roots in South to provide him HIS food to nourish the progress of his Urvaan. Please note, certain concepts in the above para were deliberately simplified for the reader's understanding. I

hope, my explanation is helpful. short, there is much more to say limited. As I said, one needs to creation to understand the above

Sorry, I have to cut about it but, my time is know the process of HIS concepts.

4. A Sadra and a Kushti is to be made only by the priest class? What if it is not? How long will the Kushti be available, the way it is to be made, and will it be affordable by the poor, in the home countries? Are any making/learning to make them, in the West? Answer: Making of Sudreh-Kusti is not for any other than someone from a Priest family is because of certain spiritual and religious reasons. There are certain Tarikats that one need to follow before during and after making Kusti. It requires a Priest to consecrate the thread and perform certain prayers and Nirangs to release it from the Jantar (instrument). Since it is very important to follow certain Tarikats and prayers and a Priest is required to recite prayers for it's usage, this task was delegated only to the Priestly class. Today, many Zarathustris have learned this ancient art of making Sudreh and Kusti however, I would recommend anyone to buy one made by a known member of a Priest family. There is a specific method to follow for preparing Sudreh & Kusti. It is a common site to see Zarathustris wearing sleeveless Sudreh without Girdo at the back and, obviously very few are familiar with nine parts of Sudreh and its significance. It is hard to find someone other than a member from the Priest family, as maker of Sudreh-Kusti with such knowledge and zeal to prepare it as per prescribed rules. Nowadays, more than 50% of our younger generation is not wearing Sudreh and Kusti and, majority of older generation is though ignorant keep on challenging our religious authorities in what to do and what not to do. In such a state of community, there is no need to argue on who is authorized to make Sudreh and Kusti, as many of you Alias members have repeatedly challenged our learned Priests and supported some nonZoroastrian scholar and rely on his/ her opinion. Remember, YOU can "activate" power in Kusti with your prayers, and wear a proper Sudreh to protect yourself from outside Drujih-filled environment. 5. A simpler "Khordeh Avesta" with meanings etc was proposed some time back, what happened to that proposal? Answer: There is nothing like simpler Khordeh Avesta. If you need to learn correct pronunciation of our Manthras, contact a knowledgeable Priest to recite for you on the

cassette, which you practice it daily. It is a very bad attitude of our Zarathustris to say "I will recite prayers only if it makes some sense to me or if it is understandable." That means if that meaning is not suitable to your preferences of thinking, you will stop praying? That's ridiculous. Stop asking for meanings of Avesta Manthras. Just recite it as per Geh, time, Roz and Mah, because that is what is expected from you; in fact that is what we all are obligated to do for the progression of our Urvaan. If you are sincerely interested in learning about our prayers and its applications and want to know more about our scriptures and religion, you can e-mail me and, I will be glad to provide answers for it. Hope my answers are helpful. Atha Zamyat Yatha Afrinami By Ervad Hoshang J. Bhadha, PH.D.

200 short questions & answers: Part I by Ervad Ratanshah R. Motafram

1)What is Navjote? Navjote is that ceremony in which a Zoroastrian child is invested with Sudreh and kusti. 2)What is the meaning of the word Navjote? The word Navjote means ' a new initiate who offers prayers '. 3)Why has the child to undergo Naahn or sacred bath before the Navjote ceremony? The child has to undergo sacred bath before Navjote ceremony for the sake of external purification. 4)Why is the child given Nirang or consecrated bull's urine to drink before the navjote ceremony? The child is given Nirang to drink before the Navjote ceremony for the sake of internal internal purification. 5)Why is the child given a leaf of pomegranate tree to chew before the Navjote ceremony? The child is given a leaf of pomegranate tree to chew before the navjote ceremony because the evergreen pomegranate tree reminds one of the immortality of soul.

6)Why does the priest initiating the child holds his hands while investing him with sacred girdle. Its significance is that the priest transfers his own magnetism to the child, who is to be invested with spiritual strength together with the sacred shirt and the girdle. 7)What is the childs responsibility after Navjote? After navjote the child enters a new phase of life which aims particularly at moral and spiritual uplift. 8)What confession does the child make at the navjote ceremony? The child declares his faith openly to the assembly on the Mazdayasni religion. 9)What is Sudreh? The word Sudreh means true or advantegeous path and constantly it reminds every Zoroastrian to tread this path and not to abandon it even in the midst of the most adverse circumstances. 10)Of what is Sudreh made? Sudreh is made of white cambric because white represents purity and it is also the symbol of Mazdayasni religion (Meher Yast - 126) 11)What do the two parts of Sudreh signify? The two parts of the Sudreh signify the material and the spiritual world. 12)What is the most important part of Sudreh? The most important part of Sudreh is Kisseh i Kerfeh or bag of virtuous deeds and it signifies that man in the material world should fill this bag with virtuous deeds so that the future life would be secure. 13)Why should Sudreh be worn next to skin ? Sudreh should be worn next to the skin because our body constantly gives off heat with other impurities from within and Sudreh absorbs them. 14)What is Kusti? Kusti shows the direction where every Zoroastrian should aim at and that is the direction of Light and Truth. 15)Of what is Kusti made up of and why?

Kusti is made of lambs wool because lamb typifies innocence. 16)How is kusti made? Kusti is first spun into 72 threads which are then woven into a kusti on a handloom. 17)Why is kusti tied in the middle of the body? Tying kusti in the middle of the body signifies that a Zoroastrian should always put into practice the principle of moderation or golden mean in all his activities. 18)What does the 4 knots of the kusti signify? The four knots of the kusti signify that: Ahura Mazda is the only one unequalled The religion of Mazda worship is the word of Ahura Mazda Zarathustra is the prophet sent by Ahura Mazda and One must think good thoughts, speak good words and practice good deeds. 19)What does kusti symbolize? Kusti serves as a permanent symbol of service to God. 20)Why should we wear sudreh & kusti? Sudreh & kusti play a vital part in the development of an overall personality. 21)When did the custom of putting on kusti start? It started from the time of king Jamshed of the Peshdadian dynasty and Zarathustra continued it. (Pahlavi Dadastan i Denik XXXVIII) 22)Is it proper for a Zoroastrian to move about without sudreh and kusti? It is a sin for a Zoroastrian to move about without sudreh and kusti. 23)What should a Zoroastrian do before untying and tying kusti? Before untying or tying kusti a Zoroastrian should wash thr external parts of the body. This is known as paadyaab. 24)What is the importance of fire in the zoroastrian religion? Fire is the most excellent and the most useful of Gods creations.

25)What is fire called in the Avesta? In Avesta fire is called the son of Ahura Mazda. 26)What should a Zoroastrian do rising up early in the morning? A Zoroastrian risiing up early in the morning should put on clothes, wash hands, search for fuel and enkindle the household fire. (vendidad 18-19) 27)Where should the fire be installed? The fire should be installed at a proper place after performing certain ceremonies. 28)What are the three grades of fire amoung the Zorastrians? The three grades of fire amoung the Zoroastrians are Atash Behram, Atash Adaran and Atash Dadgah. 29)How are the different grades of fire installed? To install an Atash Behram sixteen different kinds of fire are required, for an Atash Adaran four and for Atash Dadgah only one fire is required. They are installed after performing some ceremonies which are the most elaborate in the case of an Atash Behram. 30)Who should tend the fire of an Atash Behram? Befitting its exalted position fully qualified priests who have undergone the highest form of purificatory ritual (Barshnum) and observe Khub, that is, who perform the Yasna ceremony, can tend the fire of an Atash Behram. 31)Why do the Zoroastrians pray before fire? When the Zoroastrians pray before the fire they offer their worship to Ahura Mazda through fire which is the symbol of Ahura Mazda. 32)What constitutes a sin against fire? To burn dead, decomposing matter on fire is regarded as sin. 33)What are the objects of Zoroastrian rituals and ceremonies? The first object of Zoroastrian rituals and ceremonies is to purify atmosphere with fire burning with incense, the second is to secure blessings of divine spirits, and the third is to express gratitude to Ahura Mazda for the seasonal bounties bestowed upon mankind.

34)What are the high ceremonies of the Zoroastrian religion? These are mainly Yazashne, Visperad and Vandidad ceremonies. 35)By whom are these ceremonies performed? These ceremonies are performed by those priests who have undergone Barshnum and are pure in body and soul. 36)Where are these ceremonies performed? These ceremonies are performed in a specially reserved place in fire temples, called urves. 37)By what other names are these ceremonies known? These ceremonies are also known as paav Mahal ceremonies. Paav means pure and Mahal means building. 38)What are the requisites for these ceremonies known? The requisites for these ceremonies are derived from minerel, vegetable and animal kingdoms representing different creations. 39)What is the main object of Yazazne ceremony? The main object of Yazashne ceremony is to show different creations are inter-related and work for mutual benifit and how man should be in tune with different creations represented by a variety of requisites in the ceremony. 40)What is the main part of Yazashne ceremony? The main part of Yazashne ceremony is the pounding of Homa twigs and extracting Homa juice. 41)On what occasions is Visperad ceremony performed? Visperad ceremony is performed at seasonal festivals (Gaahambars) 42)When is Vendidad ceremony performed? Vendidad ceremony is performed at mid-night after 12 O clock because evil influences predominate especially in the dark at night. 43)What is Baaj? Baaj is a religious prayer recited in honour of the divine spirits (Amesh Spentas and Yazatas) or the guardian spirits (Fravashis) 44)What is Afringaan?

Afringaan or prayer of blessing is a ceremony performed by two priests and sometimes even by a single priest with few requisites as fruits, flowers, water, milk and sandalwood. 45)What is Farokhshi? Farokhshi is also a simple ceremony with the same requisites as those in Afringaan ceremony. 46)What is stum? Stum is a prayer in praise of the guardian spirits (Fravashis) 47)What is Jashan? Jashan is a prayer with ceremonial offerings performed by 2 priests with the attendance of other Zoroastrians who also pray. 48)Why are ceremonies after death neccessary? Ceremonies after death are neccessary as they guard the soul of the deceased from evil influences because according to Zoroastrian teachings the soul of a person after death remains within precincts of this world for three nights (Fragments of Haadokht Nask chs II and III) 49)Why are ceremonies during three days after death performed in honour of Sraosha? This is because the soul is clothed in a more tenous astral body and is under the guidance and protection of Sraosha who is the protector of men in both the worlds (Larger Srosh Yasht - 25) and the soul guides till its journey to the next world on the dawn of the fourth day. 50)Why are ceremonies performed for the souls of the dead after the dawn of the fourth day after death? These ceremonies offer consolation to the soul of the dead in the spiritual world and they bless the living. 51)What are the Farvardegan or Muktad days? These are the ten days at the end of the Zoroastrian calender year when the Guardian Spirits (Fravashis) move about freely in the material world expecting prayer and offerings from the living. (Farvadin Yasht 49,50) 52)By what name is the supreme god called in Zoroastrian religion? The supreme god in the Zoroastrian religion is known as Ahura Mazda. 53)What does the word Ahura Mazda mean?

The word Ahura Mazda means 'Omniscient Lord' 54)How is Ahura Mazda potrayed in the Zoroastrian religion? Ahura Mazda is potrayed in the Zoroastrian religion as the highest epitome of virtues (Yasna 1-1) 55)With what is the concept of Ahura Mazda associated? The concept of Ahura Mazda is associated with light. 56)Can we see Ahura Mazda? No we cannot see Ahura Mazda because He is the most spiritual or invisible (Yasna 4-7) and pervades the entire creation. 57)What is the meaning of Amesha Spenta? Amesha Spenta means Bountiful Immortal. 58)How many Amesha Spentas are there and what do they signify? Amesha Spenta are seven in all: Ahura Mazda, Vohumana, Asha Vahista, Khshathra Vairaya, Spenta Armaiti, Haurvataat and Ameretaat and they signify the attributes of Ahuara Mazda. 59)Over what creations do the Amesha Spenta Preside? The Amesha Spentas preside over mankind, animals, fire, metals, earth, water and plants. 60)Does the theory of Amesha Spentas lead to the worship of many gods? No, Amesha Spentas are by no means independent gods, but they are of the same thought, word and deed with Ahura Mazda who is said to be their father and preceptor (Fravardin Yasht -83), and who has created them all. (Hormuzd Yasht -25) 61)What is the meaning of Yazata. Yazata means adorable one. 62)How many Yazatas are there and who do they signify? The exact number of Yazatas cannot be specified and they are in rank next to Amesha Spentas. 63)How are Yazatas classified? The Yazatas are classified as spiritual and material (Khurshed Nyaish-9) the former personifying some virtues and the latter presiding over material creations. 64)What is the meaning of Fravashi?.

Fravashi means a guardian spirit. 65)What do Fravashis signify? Fravashis are a seperate class of divine entities which permeate all creations. 66)Has every human being has his Fravashi? Yes, every human being has his Fravashi. 67)What is the difference between soul and Fravashi? According to Zoroastrian Teachings a man's soul is accountable after death for all the deeds committed in the material world, while Fravashis function is to guide the soul, like a divine monitor, in the perilous sea of life. 68)How are Fravashis classified? Fravashis are classified as those of the departed, of the living, and those of the unborn. 69)What is the function of the Fravashis as regards different creations? Fravashis sustain the sky, the water, the earth, the cattle, develop physical organs of a child when it is conceived in the mother's womb (fravardin Yasht -86), energize life and are the prime source of motion. 70)What is the main occassion for the invocation of Fravashis? Fravashis are mainly invoked during the during the Fravardegaan days, or the last ten days at the end of Zoroastrain calendar years. 71)What is Daeva and Druj? Daeva and Druj are evil spirits which lead mankind astray from the path of rectitude. 72)In what different senses are the words Daeva and Druj used? They are used in three different senses (i) Invisible evil spirits acting against Amesha Spentas and Yazatas, (ii) Thieves, robbers, tyrants, murderers and sinners referred to as Daeva and Druj, and (iii) Evil qualities in man like anger, jealously, avarice, lust etc. are also known as Daevas. 73)What is Druj-i-Nasush? Germs which give rise to decomposition and disease are known as Druj-i-Nasush.

74)What is Daevaysni? Daevayshni means worship of many gods and their idols. 75)What does Daevayasni consist of? It consists of false beliefs and superstitions about true idea of divinity. 76)What are the types of Daevaysnis? They are: Worshipping the forces of nature like thunder, lightening, storm as well as stones, trees and ferocious animals out of fear, Worshipping imaginary gods presiding over creations like sky, sun, moon, air, fire and water, making their idols and installing them in the temples. 77)What is Mazdayani? Mazdayasni declares its belief in one omniscient lord-Ahura Mazda who creates, sustains, protects and administers the affairs of the universe through eternal laws. 78)Who first listened to the teachings of Ahura Mazda? Gayomard, the first sovereign of the Peshdadian dynasty which ruled in ancient Iran, first listened to Ahura Mazda and embraced Mazdayasni religion. 79)Who after Gayomard put faith in Mazdayasni religion? After him a long line of illustrious kings of Iran like Hosang, Tehmuras, Jamshed, Faredoon, Minocher, Kay kobad, Kay Kaus, Kay Lohrasp and a holy sage named Hom put faith in Mazdayashni religion and propagated its teachings amoung the Iranians resisting the power and influences of the Daevayashnis. 80)Who finally strengthened Mazdayashni religion? Zarathushtra finally strengthened Mazdayashni religion and secured for it a firm foothold in Iran dealing a severe blow to Daevayashnis and image-worship. 81)What is Asha? Asha signifies order and regularity in nature according to which all its activities like rising and setting of the sun, waxing and wanning of the moon, rise and fall of tides, the dawn, the day and night going their daily rounds and non stop seasonal changes take place. 82)What is Ashoi?

To put the principle of Asha observable in nuture in dayto-day life is called Ashoi. 83)What does Ashoi include? It includes all the principal virtues, but specially it refers to purity which can be classified as physical purity and purity of soul. 84)Why has Zoroastrian religion stressed on purity? It is said that purity is the best for man from birth and purity itself is Mazdayashni religion (Vendidad 5-21) because all round purity - physical, mental and that of environment leads to the uplift of the soul. 85)How is physical purity observed? Physical purity is classified as external and internal the former consisting in keeping the body pure externally and the latter in taking proper nourishing food and observing temperance in eating habits. 86)How is the purity of soul observed? The purity of soul is observed by keeping it from evil propensities like lust, anger, avarice, temptation, pride and jealousy which are most often called the six enemies of the soul. 87)What are the purificatory rituals enjoined by the zoroastrian religion? These are mainly these: 1) Paadyaab 2) Barshnum, the last being the highest form of purification. 88)What is the fundamental teaching of the Zoroastrian religion? The fundamental teaching of the Zoroastrian religion is Humata, Hukhta, Hvarshta or good thoughts, good words and good deeds. 89)What is the most important of the triad according to Zoroastrian religion? According to the Zoroastrian religion good thoughts is the most important of the triad because thoughts when expressed through mouth become words and when put into practice become actions. 90)How can we please Ahura Mazda? We can please Ahura Mazda through virtuous deeds. 91)What does the Zoroastrian religion enjoin upon man?

To keep in readiness his hands, feet and intelligence to perform lawful, timely and good deeds. 92)What is the best type of prayer? The best type of prayer is that which helps a person to improve his life physically, mentally and spritually and inspires him to serve the surrounding world to the best of his ability. 93)How should true prayers be offered? True prayers should be offered with devotion, sincerity of heart and deep yearning for spiritual joy. 94)What purpose does prayer serve? Prayer purifies heart, gives inner strength and selfconfidence and leads to enlightenment. 95)What is Maanthra? Maanthra are the holy spells of the Avesta which when properly recited produce a soothing effect on mind and body espicially on the former. 96)What is Tarikat? Tarikat is an Arabic word which means religious injunctions to be observed in daily life. 97)How does Tarikat help man in his daily life? Tarikat help man gain control over his mind and body and thus discipline his life rendering the mind receptive to noble ideas and impressions much in the same way as a blacksmith hammers a piece of iron to make it malleable. 98)What are some important Tarikats of the Zoroastrian religion? They are i) to recite one Ashem Vohu while rising from bed early in the morning ii) to enkindle the household fire after arising from bed, iii) to wash the exposed parts of the body after answering natures call and untie & tie the kusti or the sacred girdle reciting the kusti prayer iv) to observe silence while eating meals and excreting waste matter from the body after reciting certain small prayers and v) to spare time for praying to God. 99)What purpose these Tarikats serve? These Tarikats act as stepping-stones to true religious and moral life. 100)Why according to the the Zoroastrian religion, man is a unique creation of God?

Man is a unique creation of God because he can think and speak, so God has entrusted to him the Soverignity of time over creations for their management, by virtue of his skill and power of speech. 101 What is the Zoroastrian ideal of being in tune with future? :To be in tune with nature is to explore every possibility to be a source of joy to all creations following the fundamental principle observable in the workings of nature viz.it is better to give than to receive. 102 What virtue should a pure Zoroastrian follow in his dealings with nature? :A true Zoroastrian should observe temperance or moderation in his dealings with nature,never to over-exploit the bounties of nature as that would seriously disturb ecological balance to the detriment of mankind. 103 How should a true Zoroastrian regard this world? :A true Zoroastrian should regard this world as a battlefield and himself as a soldier under the chieftainship of Ahura Mazda to do battle against the forces of Darkness and Wrong. 104 How should a true Zoroastrian perform actions? :A true Zoroastrian should perform actions in accordance with the will of Ahura Mazda,that is virtuous deeds completely devoid of egoism dedicating them to the supreme god. 105 What is the true Zoroastrian way of life? :The true Zoroastrian way of life consists in spreading happiness all around - happiness unto him through whom happiness unto anyone whomsoever.(Yasna 43-1) 106 What is Haoma? :Avestic Hoama and Vedic Soma is the name of a plant known to the ancient iranians and the vedic Aryans from ancient times. 107 Who identified the Haoma plant? :The man who identified the Haoma plant was a holy sage named also Haoma who was well advanced in matters spiritual and who got the Iranians acquainted with the excellent qualities of the plant. 108 What is the main quality of the Haoma plant?

:The Hoama plant is advantageous both for the body and the soul,because all other intoxicating drinks lead to anger,but the drink prepared from Haoma plant is joy-giving and leads to holiness,and it renders the mind of the poor exalted.Today in Yazashne ceremony juice is extracted from Haoma twigs. 109 What different kinds of Haoma were known to the ancient iranians? :They were 1) Haoma Zaairi or the green Haoma, ii) Haoma fraashmi or the refreshing Haoma and iii) Haoma duraosha or the death-averter Haoma. 110 What is death according to the Zoroastrian religion? :In Zoroastrian terminology the phenomenon of death is spoken of as the seperation of consciousness from the physical body (Vendidad 9-43) 111 Where does a man's soul remain after death according to Zoroastrian religion? :According to the Zoroastrian belief a man's soul after death remains within the precincts of this world for three nights, under the protection of angel Srosh,the soul's guide (dastagire ravaan) and the soul of a holy man is happy and joyful because of his good conduct in the material world,whereas quite opposite is the case of soul of a wicked man. 112 Where does a man's soul go on the dawn of the fourth day after death? :On the dawn of the fourth day after death the soul of the holy man meets face to face with his own conduct called Daena in the Avesta,in the form of a very beautiful maiden with a very fragrant wind blowing,and the maiden leading the soul across the Bridge of Selection; to the best existence,whereas quite opposite is the case of the soul of a wicked man(Fragmentess of Haadskht Nask,chs II and III) 113 What is Chinvat bridge? It is not a bridge built of any material like iron,wood or stone,but it is the name of a place where selection for the soul is made, whether it has to proceed to heaven or to be dragged down to hell. 114 What is Behest(Heaven) If a man's good deeds in the material world outnumber his evil deeds his soul is entitled to Behest which is of four different grades (i) Humata(star station) (ii)Hukta(moon

station) (iii) Hvarshta(sun station) and (iv) Anagra raochaao (endless light) or garodemaan (house of songs) (fragments of Haadokht Nask chs II and III) 115 What is Dozakh(hell) If a man's evil deeds in the material world outnumber his good deeds his soul is doomed for Dozakh which is also of four different grades (i)Dushmata (ii)Duzukhta (iii) Duzvarshta and (iv)Anagra temah (endless darkness) 116 What is Hamistagaan? When a man's good and evil deeds are equal his soul is entitled to a place called Hamistagaan where there is neither happiness nor much sorrow. 117 what is Ristaakhez ? Rishtaakhez means rising of the dead.Zoroastrianism predicts a time when all the dead will rise up with the help of Soshyos,the last great benefactor, and attain immortality after undergoing the final judgement. 118 What is Frashgird ? Frashgird means the act of renovating.Zoroastrianism presages a time when the world will be completely renovated and it will be never decaying,never rotting ever living and ever progressing going on in nature with the change of old order yielding place to new. 119 What is Tan-i-pasen? At the time of the final great renovation mankind will lead an existence devoid of disease,old age and death.This is known as Tan-i-pasen or final most bodily condition. 120 What is virtue ? Virtue means good quality and virtuous deeds are approved by God because they are performed according to His Will which is that man should practise virtues in his day-to-day life. 121 What are the kinds of virtue ? These are i)active virtues ii) passive virtues iii) private virtues and iv)public virtues. 122) What are active virtues? If a person exerts himself to make others tread the path of virtues and actively resists evil, he is said to follow active virtues.This type of virtues is extolled by Zoroastrian religion.

123) What are passive virtues? If a person is honest,just and truthful and rests satisfied with his virtuous life, he is said to follow passive virtues. 124) What are private virtues ? Private virtues are those which make a person's private life happy, for example married life,contentment,simplicity,frugality. 125) What are public virtues? Public virtues are those which benifit a large number of people,for example courage,bravery,generousity,public spirit to fight for truth and justice. 126) What is sin ? To act against moral principles is considered a sin - All acts of sin slow down soul's progress towards perfection and they are a heavy burden on mind. 127) How are sins classified ? Sins are classified as i) Sins of commission and ii) Sins of ommission.If a person performs an evil action knowingly it is a sin of commission, but if a person knowingly avoids an oppurtunity to perform a good deed it is a sin of ommission. 128) What is repentance? To repent is to retract from sin and return to the path of virtue. 129) How does repentance benifit a person ? Through repentance a person gives expression to his suppressed thoughts and feelings and thus lightens the burden off his mind.Sincere repentance before God helps man cease from sin. 130) How can one repent ? One can repent of one's sins in three ways i) repentance through thoughts (Paititem mano) ii) repentance through words (Paititem vacho) and iii)repentance through deeds(paititem shyaothnem) 131) Why has the Zoroastrian religion stressed purity of elements ? The four natural elements fire,air, water and earth enter into the composition of human body,hence on their purity depends the general health of mankind.Also, the four

natural properties in human body viz. heat,moisture, coldness, and dryness are derived from those four elements. 132) How is the purity of these elements observed? It is observed by not burning dead and decomposed matter on fire,nor throwing it into water,nor interring it in earth. 133) Based on the purity of elements which is the best method of disposing the dead ? It is exposing a dead body to birds on the highest places.Also, on high open spaces sun-light and air act as very powerful purifying agents, and prevent decomposition from spreading around. 134) Why is it called the best method? It is the most economical.Certain birds like vultures and ravens are meant specially for the purpose of devouring the corpses and carcasses, and they are called scavengers of nature. 135) What important purpose does this method serve? All living beings have life-force to sustain them.This life force derives its strength from the food which is consumed.It is one of the teachings of the zoroastrian religion that nothing should be wasted.Thus, even a dead body is put to good use insofar as it is consumed by the carnivorous birds and strengthens their vitality 136) Of what, according to Zoroastrian teachings, does man's physical organism consist ? Man's physical organism consists of physical body containing all the external and internal organs, and it is termed " tanu " in Avesta and there is also the bony skeleton called 'azda' supporting the fleshy part.To energize and vitalize the physical body heat and energy necessary, and the process of respiration called 'ushtaana ' imparts vitality and life to the body.There is also the form of the body called 'kehrpa ' and strength to move about and will called 'tevishi '. 137) What according to Zoroastrian teachings, are invisible principles, which motivate the physical organism ? They are: i) Ahu or life, ii) Daenaa or conscience, iii) Baodha or intellect, iv) Urvan or soul and v) Fravashi or guardian spirit. 138) What is Ahu ?

Ahu is the active principle of life which has its abode in the heart,and vitalizes all senses of perception. 139) What is Daena ? Daena is the inner voice of conscience which guides one while performing actions which will ultimately determine one's future state. 140) What is Baodha ? Baodha or intellect reacts to the impulse carried to the brain centre through sensory nerves, which reaction is carried back to the sense organs through motor nerves and perception results. 141) What is Urvan ? Urvan or soul is purely spiritual principle in the human constitution. Every human soul is potentially divine and through the best righteousness one can so illumine one's soul as to be in the nearest relationship with Ahura Mazda. 142) What is Fravashi ? Fravashi or the guardian spirit is the most spiritual of all the invisible principles in the human constitution,and its function is to guide the soul in its material existence.Fravashi is also associated with the function of providing energy to the body along with ushtaana. 143) What are the instruments or faculties of soul ? Instruments or faculties of soul(ravaan avzaaraan) are mainly three : 1)reasoning (vir) which penetrates, 2)consciousness (osh) which protects, and 3) wisdom (khrat) which determines. 144) Wisdom is classified as innate wisdom (aasn-khrat) and acquired wisdom (goshosrut khrat).Without the former one is unable to acquire the latter.One can sharpen inate wisdom through acquired wisdom which can be obtained through learning and knowledge. 145) What is one of the fundamental theories of Zoroastrian cosmogony ? One of the fundamental theories of Zoroastrian cosmogony is that at first there was the spiritual existence and Ahura Mazda first produced material creation in a spiritual form and then again He produced it in material form.Cosmogony means the birth of the whole creation. 146) What is another theory of Zoroastrian cosmogony?

Another theory of Zoroastrian cosmogony is that the material creations have come into existence at different stages.This is the evolutionary theory of Gaahambaars according to which the order of creations is the sky,the water, the earth, the vegetation, the animal. 147) What is the third theory of zoroastrian cosmonogy ? The third theory is that the creations have emerged from light.Ahura Mazda out of his own light first produced a form of creation in the shape of fire,bright and white. 148)What is the fourth theory of Zoroastrian cosmonogy? The fourth theory is that before anything came existence Ahura Mazda uttered Ahuna Vairya,the spell,which may be called Zoroastrian logos.It produced vibrations,and step by step creations come into being. 149)What is behind the act of creations? Zoroastrian concept of divine Mind is behind the act of creations.Ahura Mazda first thought and mingled happiness with luminaries and through wisdom produced the immutable law of Asha (Yasna 31-7)The workings of the universe also reveal the mental power of the Architect of universe. 150)How is the factor of time associated with Zoroastrian cosmonogy? It is but natural.Creation cannot be conceived apart from time.It must have come into existence at some particular time.Ahura Mazda fashioned limited time from infinite time and the creation took place in the former. 151) By what name are the priests known amoung the Zoroastrians ? Amoung the Zoroastrians the priest are known as Athravans.The word Athravan means one who tends the fire.In the eastern Iranian provinces in ancient times they acted as fire priests. 152) What were the different grades of Athravans in ancient times? There were different grades of Atharvans in ancient times depending on their holiness and spiritual attainments at different levels.Three grades of Athravans are mentioned in the Avesta.(khurdaad Yasht - 9) 153) What are the three classes of Athravans today? into holy must have must have

The three grades of Athravans today are Ervad,Mobed and Dastur. 154)Who is an Ervad? The word Ervad is derived from Avesta aethrapaiti means a teacher or an instructor.In ancient times was most advanced in righteousness,was deemed fit priestly profession,and for three years he had to holy wisdom under an able teacher. 155)Who is a Mobed? The word Mobed is derieved from Pahlavi magupat which means a master Magian.Magians were the priests in Western Iran in ancient times.A mobed can perform high ceremonies of the inner circle like Yazashne,Visperad,Vendidad and Baaj. 156)Who is a Dastur? The word Dastur is derieved from Pahlavi Dastabar meaning one who exercises authority.A Dastur should combine in himself the best qualities of head and heart.He is expected to be holy, having innate wisdom and spiritual insight which are the two important qualities expected of a high priest. 157)What is Naavar? Before being initiated as an Ervad the son of the priest today has to undergo Naavar ordainment which consists of two Barshnums with nine nights of retreat in each to observe strict rules and gain self-control and four days for performing ceremonies. 158)What is Maraatab? To become a Mobed an Ervad has to undergo Maraatab ordainment for which one Barshnum with nine nights of retreats is required and then two days for performing ceremonies. 159)What is Aalaat? Aalaat is an Arabic word which means implement,apparatus, and these are required for performing some high ceremonies like Yazashne,Visperad and Vendidad.The Aalaat are first of all rendered pure before being used in the ceremonies. 160)Who is an Ashmogh? The word Asmogh is Avesta ashemaogha which means one who violates Asha.The main teachings of the Zoroastrian religion are based on Asha.Therefore one who does not follow the principles of Asha is heretic,So an Ashmogh or a which one who for acquire

heretic is in contradistinction to an Ashavan or a holy person. 161)Who is a Dravant? Dravant is an Avesta word which means 'a wicked person'. He is the one who deviates from the path of Asha or righteousness.There is a clear-cut distinction between an Ashavan or a holy man and a dravant or a wicked man. 162) What is Butparasti? Butparasti is a Persian word which means idol worship which is castigated by the Zoroastrian religion.To offer prayers before any image made of stone or wood or any other material is against the spirit of Zoroastrianism,which categorically declares that the supreme god Ahura Mazda is the most invisible and hence cannot be represented by any material image. 163) What is Maachi? Maachi is derived from Sanskrit manch which means a throne.While feeding the fire of the first grade firetemple viz.Atash Behram. six pieces of sandalwood are placed on fire.The highest grade of fire is regarded as a king.Hence six pieces of sandalwood should be placed on it to make a kind of throne,pairs of two pieces one above the other. 164) Where did the religion of Zarathustra come into existence first ? The religion of Zarathustra first came into existence in ancient Iran,because Zarathustra is spoken of as famous in Iran Vej(Yasna 9-14) 165) What religion was there in ancient Iran before Zarathustra ? Before Zarathustra the religion of ancient Iran was Poryotkeshi Mazdayashni. 166) What is the meaning of Poryotkeshi Mazdayashni? The meaning of Poryotkeshi Mazdayashni is the foremost creed of the worship of Mazda or the Omniscient. 167) What is meant by Saoshyant ? The word Saoshyant means benefactor of mankind. 168) Who were the Saoshyants that preceded Zarathushtra? They were Gayomard,Hoshang,Tehmurus,Hom,Jamshed,Faredoon,Kay kaus and

Kay khusru.All these Saoshyants followed Mazdayashni religion. 169) Why did Zarathustra accept Poryotkeshi Mazdayashni religion? There were many good elements in the Poryotkeshi Mazdayashni religion,so Zarathustra accepted it.It was a powerful deterrent against Daevayashni. 170) Against whom did Zarathustra preach his religion ? Zarathustra preached his religion against the Daevas who refused to worship the one Omniscient Lord and were rooted in evil mind. 171) Who first supported the religion of Zarathustra? King Gustasp of the Kayanian dynasty,who ruled at Balkh in ancient Iran,first supported the religion of Zarathustra after putting it to test in the assembly of the wise and the learned from different countries who put to the prophet several questions. 172) Who was the first disciple of Zarathusthra ? The first disciple of Zarathustra was his own cousin Medyomah 173) After his acceptance of the Zoroastrian religion whom did King Gustasp send to propogate it? After his acceptance of the Zoroastrian religion King Gustasp sent prince Asfandyar to propogate it in distant lands. 174) Who destroyed the literature of the Zoroastrian religion? Alexander the great, after conquering Persia in the 4th century B.C. burnt the library of Zoroastrian writings at Daz-i-Nipisht, at Persipolis, and the writings which were deposited in another library, named Ganj-i-Shapigaan,fell into the hands of Greeks,who took them to Greece and translated them into Greek. 175) Who rejuvenated the Zoroastrian religion and literature ? King Ardeshir Baabegaan, the founder of the Sasanian dynasty in the 3rd century A.D. made commendable efforts to rejuvenate the Zoroastrian religion and literature with the help of his high priest Tansar.Thereafter other Sasanian Sovereigns like Shapur I, Shapur II and Noshirvan Adil made

efforts in various directions to reorganise and revitalize the Zoroastrian religion and literature. 176) In what language is the Zoroastrian scripture written? Zoroastrian scripture is written in Avesta. 177) Originally how many Nasks or books were there of the Zoroastrian religion ? Originally there were 21 Nasks or books of the Zoroastrian religion divided into three classes as per their contents viz. Gaasaanik or religious, Daatik or pertaining to laws and handhmaansrik or the intermidiate between the two,each group consisting of seven books. 178) What is the extant Avesta literature? The extant Avesta literature is in a very small quantity.It consists mainly of Yasna,Visperad,Vendidad,Yasht and Khordeh Avesta 179) What is Yasna ? Yasna has 72 chapters and contains prayers with offerings unto Ahura Mazda and other divine spirits like Amesha Spentas,Yazatas and other spiritual entities presiding over divisions of time. 180) What is Visperad ? Visperad has 23 chapters and contains prayers in praise of all the divine entities presiding over the creation.It is recited on the occasion of Gaahambaars or seasonal festivals. 181) What is Vendidad ? Vendidad has 22 chapters and covers topics as geography of the ancient Aryans,history of king Jamshed of the peshdadian dynasty,five kinds of different places producing joy and sorrow,instructions to keep away from nasaa or decomposing matter,Barshnum ceremony,different species of dogs and their care,qualifications of the priests etc. 182) What is Yasht? A yasht is a prayer in praise of a divinity.Some of the Yashts contain valuable information about the history of ancient Iran.There are 22 Yashts in all 183) What is Khordeh Avesta? Khordeh Avesta means Smaller Avesta.It contains short prayers to be recited daily such as five Gaahs,Five

Nyaaishs,some smaller Yashts,Stum prayer and one or two Monaajaats. 184) What is Avesta? The sacred literature of the Zoroastrians and its language are called Avesta The word is variously derived by different scholars,but the most probable derivation seems to be from he stem vid to know so Avesta means 'What is known'.It is generally acknowledged that Avesta was the language of east Iran. 185) What is the relationship between Avesta and Sanskrit? Avesta and Sanskrit are sister languages,having much in common.Not only is there a close relationship between the words of the two languages but at times even the whole sentences are found identical.In particular there is a close affinity between the Vedic sanskrit and the Gathic Avesta,and by applying some rules of phonetics entire Gathic stanzas can be changed into sanskrit. 186)What is Zand? When Avesta language ceased to be properly understood,translation and commentary were made in another language viz Pahlavi, by the learned for the use of the general public in the Sasanian times,that is, from 3rd century A.D. onwards. 187) What is Pahlavi? Pahlavi language was he language current in Iran in the Sasanian times from 226 A.D. onwards.It is a polyphonous language as the letters of its alphabets are variously pronounced.There are some words of Semetic origin in Pahlavi because ancient Iran was under Semetic influence at different periods in its history.Pahlavi is also called Middle-Persian because it stands midway between the old Persian and Modern Persian. 188) What is Pazand.? Pahlavi being a curious admixture of Iranian and Semetic elements was difficult to be understood.Hence,to simplify the language all the Semetic words were banished from Pahlavi and substituted by their Iranian equivalents.Hence a new and simplified language viz.Pazand came into being.It is written in Avestan characters. 189)In what age did Zarathustra live? It is not certain when exactly Zarathustra lived.Greek and Roman writers place his age in a very remote past.Aristotle,pliny and Plato place his age at 6000 B.C.

and Hermippus at 7000 B.C. Some have attempted to place him between 2500 to 1000 B.C. and still others after 1000 B.C. 190) Who were the main opponents of Zarathustra? They were Kavis and Karapans or the willfully blind and the willfully deaf who refused to embrace his teachings which aimed at moral and spiritual uplift. 191) What is Zarathustra's greatest contribution to spiritual philosophy ? Zarathustra's greatest contribution to spiritual philosophy is the Gathas.They are the prime-utterances of the prophet and forms the quintessenee of his religious faith.They are five in number Ahunavaiti,Ushtavaiti,Spentamainyu,Vohukhshatra and Vahishtoisti,composed in archaic metres.Spiritual element preponderates in the Gathas. 192) What types of evil plagued society when Zarathustra was born ? Anger,robbery,rapine and all kinds of wickedness stalked the face of the earth at the time of Zarathustra's birth and mankind was plunged into the darkness and gloom of materialism 193) What new theory did Zarathustra offer to solve the problem of evil ? Zarathustra traced the origin of evil to one of the twin spirits who differ in thoughts,words and deeds,one being better and the other evil(Yasna 30-3) Further it is said that the two spirits produced life(gaya) and nonlife.(ajyaaiti) 194) What is meant by saying life and non-life ? Any form of life can be produced but what about non-life? How can it be produced ? The implication is that life (gaya) refers to positive life-force, and non-life (ajyaaiti) to negative force of decay and destruction which acts against life.And it is a fact that all life-force in existence meets with resistance which seeks to stifle it. 195) What do the terms Spenta and Angra Signify? Spenta and Angra are the two spirits instrumental in the administration of the affairs of the universe.Spenta means increasing or benificient,and Angra means destroying or straitening. 196) Does this theory lead to the belief in two gods?

No.The two spirits in the Gathas, are personified.But the gathas are composed in poetic form and personification is the characteristic feature of poetry.This personification does not endow the two primeval causes with real personality,but it is apparent in poetry. 197) How did Zarathustra fight evil? Zarathustra carried on a constant crusade against evil arising out of magic,sorcery and materialism which in his days were rampant in those days.The propagators of evil creed in his days were known as Daevas whom Zarathustra has singularly denounced. 198) In which categories is mankind,according to the zoroastrian religion divided ? Mankind according to the Zoroastrian religion may generally be divided into two categories i) ashavan or those who are on the path of rectitude and ii) dravant or those who detract from that path.All kinds of evil in society emanate,for the most part,from the second category of people and it is the bounden duty of every Zoroastrian to exert himself to resist and stem the tide of evil. 199) What type of life is a true Zoroastrian expected to lead to resist evil in society ? A true Zoroastrian is expected to lead a life of active virtues and must always be on his feet to rise against any injustice or oppression done to the righteous or the downtrodden.He should under no circumstances, be a party to injustice tyranny or wickedness. 200) Is only fight against evil enough? No.According to Zoroastrian teachings struggle against evil should proceed hand-in-hand with the zeal to reform.Not only to strike a blow in the teeth of wrong but also to improve and rehabilitate the wicked on the path of virtue should be ideal of a crusader against evil.Druj should be handed over to Asha,that is the wicked should be reinstated on the path of rectitude. Taken from the book : 200 short questions & answers on Z O R O A S T R I A N I S M BY Ervad R.R. MOTAFRAM

The Flames of Faith - The TRUE Story of the Aden Holy Fire by Pervez Daruwala
Fellow Mazdayasni Zarathushtris, I hope you enjoy the fire which was moved motherland India all Sea. Kudos to Pervez with so much evident following true story of the Aden Holy heroically by our Parsee heroes to our the way from Aden, Yemen on the Red Daruwala for writing this fine story faith and devotion.

Please feel free to forward this inspiring Parsi story onto your other friends.

The Flames of Faith

A Historical Saga by Pervez Daruwala Jam-e-Jamshed Weekly, Parsi New Year Special Sunday, 16th August, 1998.

'Lhotse', Air lndia's Boeing 707 began taxiing on the tarmac and as the big aeroplane lost touch with the ground and became airborne, chants of Yatha Ahu Vairyo rent the aircraft. For, this was a very special journey, on a very special mission. Flying on board the chartered plane was a very, very special and important entity - Atash-e-Adaran. This, then, is the story of a very important and almost miraculous chapter in the history of the Zarathustris. An event which took place in the life time of most of us. Join us as we 'fly' down to the Red Sea port of Aden, situated on the Arabian peninsula. Welcome aboard the 'Lhotse': Parsees have always been adventurous and enterprising and many have gone to distant shores to seek their fortunes and, wealth and in a number of cases, settled abroad. In a few places they even build Fire Temples to cater to the religious and spiritual needs of the Parsee community settled on these foreign shores. One such Agiary was built at Zanzibar which, unfortunately, had to be closed down when Parsees left that place and the Atash Padsha there just 'died out'. Shanghai in China, too, had a fire temple, which also unfortunately had to be closed down when the

communists took over China. Another Agiary in a foreign land was the one at Aden in the country of Yemen. Aden, in those days, was a thriving trading post, a free port like Singapore. Located at a strategic point on the Arabian peninsula, it was the port ships passed through on their East to West - West to East journeys, via the Suez Canal. Aden had a large number of Parsees - around 1300 and in the year 1883 they built an aglary there where the consecrated Atash was of Adaren grade. This aglary was built by the Cowasji Dinshaw family who were In the business of shipping. This family also built a mosque for the local Mohamedan population which is known as the Cowasji Masjid and is still in use in Aden. There also used to be a Dokhma in Aden for the use of the Parsees. In 1967, the British left Yemen and South Yemen turned into a communist country. Aden soon lost its prime position as an important trading post on both sides of the Suez. Business declined and a number of foreigners working there and contributing to its economy started leaving, too. So did the Parsees, many of them who had almost settled there moved back to India or to other places like UK, Canada, etc. Only a few Parsee families were left by the midseventies and they, too, were all set to leave. With the advent of communism, the agiary, dokhma and their funds, etc. all became state property. With all the Parsees set to leave Aden, who would take care of the Atash? That's when Cowasjee Dinshaw, the great grandson of Cowaajee Dinshaw who had built the aglary and dokhma in Aden In the last century, decided that he would not let the Holy Atash, which had sustained and nurtured the community in this land away from home, just die away as the one at Zanzibar had. Most of the Parsees in Aden had prospered and done very well for themselves, and they strongly believed it was due to the blessings of the Atash Padsha. The Atash had provided them with spiritual sustenance and was an important focal point of keeping the community united, alive and energetic. Cowasjee Dinshaw firmly believed that this Atash had miraculous powers. During the fight for ousting the British from Yemen, inspite of all the bombings and destruction all around, the Agiary was never touched even by a splinter, leave alone the various bombs that were exploding all around it. Ultimately, in 1967, the British left Yemen and the communists came to power. Soon, changes began even in the business community and one by one the foreigners

started moving out of Aden. Now with the impending withdrawal of the Parsees from this ancient Islamic and new communist state, wnat was to happen to our Holy Fire? The first decision was that the Atash had to be moved out of Aden. Alternate places where it could be enthroned were considered. The first was in a Daremeher in Iran. When Cowasjee Dinshaw approached the head of tne Zarthusti Anjumans in Iran, they expressed their willingness to receive the Atash. But they had two conditions. One, they would follow the Fasli calendar for all religious ceremonies and, secondly, they would not be able to keep the Varsiaji in the Daremeher. Both these conditions were unacceptable to Mr. Dinshaw. So the next alternative was explored. This was a House of Worship in London. But the London-based Parsees were concerned that since some smoke would emanate from the Fire, it would be difficult for them to enthrone the Holy Fire in London! That's when Cowasjee felt that the best place for the Holy Fire to be would be in India where it would be safe, glowing and 'alive'. The next step was to obtain permission from the government of South Yemen to move the Atash out of that country. Being a newly formed communist regime, they were not exactly very understanding of religious sentiments. Cowasjee Dinshaw appealed to the government for permission to move the Holy Atash to India. This was refused. He then appealed to Queen Elizabeth as the head of the Commonwealth, the World Bank as well as the Government of India. There were no encouraging or helpful responses from Elizabeth or the World Bank. It was the Indian government that really worked hard in this matter. India, in those days was ruled by the late Prime Minister, Mrs. Indira Gandhi and the foreign Minister was Mr. Y.B. Chavan, the strongman from Maharashtra. A petition was sent to the Prime Minister and not surprisingly was favourably received by her. The Prime Minister asked Y. B. Chavan to take all measures possible to persuade the South Yemeni government to release the 'Holy Atash'. This was not as easy as it sounded. The South Yemeni government was not very keen to let the Atash be moved out of Aden, being communists and thus having little sympathy towards religious spiritual sentiments. It took a lot of persuasion from the Indian Foreign Ministry, Y.B. Chavan and even Mrs. Gandhi personally, to make the South Yemeni government finally agree to let the

Parsees move the Holy Atash to India, In a meeting of the Non Aligned Nations held in Colombo, Y.B. Chavan personally met the Head of the South Yemeni government who was also present there and once again pressed the case for the release of the Holy Atash to India. At last, the South Yemeni Government agreed and, indeed, it was a moment of joy and relief for the Parsees of Aden, The condition was that it would have to be moved out at midnight. This was agreed to by Mr. Dinshaw. But much more of trials and tribulations had to be passed through almost like a test through fire itself. Further permission had to be taken that the Holy Atash would not be viewed by any nonZarthustis which, too, was granted very reluctantly by the then South Yemeni government, after a lot of persuasion on the part of our Foreign Ministry. No sooner was this news known, then a fresh controversy broke out in the community, back home in India. There was a lot of debate on how the Holy Atash could be transported. Cowasjee Dinshaw approached Field Marshall Sam Manecksha to chalk out the best land route to transport the Holy Fire. Manecksha drew up a route, but that meant passing through Mecca and Medina, holiest cities of Islam. Now, this would not have been possible since no non-Muslims are allowed to even enter these two cities. Also, from the Zarthusti theological and religious point of view, transport through land routes was ruled out as there is an injunction in the Denkard on carrying the Holy Fire over wide expanse of waters, and since one would have to cross a number of rivers, this would create a major difficulty. Also, from the practical point of view, even on a different route drawn up by Manecksha, this was not a very good idea. One, it would have involved taking permission from a number of different countries (all Islamic states) to move the Atash through their land. Even the best route would have taken at least two thousand kilometers be covered. How was the Atash to be tended to five imes a day, every day on a journey that would have taken months to complete by road? Also, how safe would our Holy Atash be from the prying eyes of curious, suspicious and even hostile locals? Plus, the logistics of the whole exercise would have been too cumbersome to carry out. One would need a set of very hardy Parsi-Zarthusti drivers and mechanics to drive and maintain the vehicle. Again, the route would be over very rough and dry terrain, most of it desert. All this seemed like a very improbable venture to

carry out. Thus, moving over a land route had to be ruled out. For the same reason (injunction in the Denkard), the sea route was discounted. Moving by sea would have involved carrying the Holy Fire on a ship and travelling from Aden to Bombay. But on this point the eiders, scholars and those learned in our scriptural matters expressed their strong disapproval. From the Zarathusti point of view, according to them the Holy Fire is not to be carried over the waters. This is because the sea unfortunately contains within its waters a lot of pollutants, like discharge from the ships and freighters. Transporting the Holy Fire over such impurities would be nothing short of sacrilege, amounting to defiling the Atash Padsha. So, what other avenue was left but to fly the Holy Fire over to India. Have you heard Of carrying fire in an aircraft? From the point of security that was a highly dangerous thing to do. It could result in the loss of not only the aircraft but also the people escorting the fire. Yet as the concerned people thought about and debated on these issues, the more it became clear that this was the only way to transport the Atash. Thus the decision was taken to fly it to Bombay. Thus Air India was contacted. Air India agreed to provide an aircraft on a charter basis. This was a Boeing 707. Air India by then had begun inducting 747s, the giant Jumbos into its fleet. Now even an airline started by a Parsee does not routinely fly Fire - that, too, consecrated and of the Adaran grade. To transport this very special 'passenger' it was essential that purity and some religious injunctions be observed. One of the first one amongst these was that only Parsee Zarthustis be on board the aircraft. Thus Air India began the exercise of identifying only Parsi crew who would escort the Holy Fire. Capt. Sam Pedder was contacted and nominated for this religious adventure. For this, he was required to fly a few 707s of Indian Airlines to clock-in some more hours for flying a Boeing 707 as he had by now graduated onto the 747 Jumbo Jets, giants of the skies. The Engineering department of Air India, under the supervision of their then Deputy Director of Engineering, Mr. N.S. Mistry, prepared a special urn to carry the Holy Fire in. They also made a big box which would hold the urn. These were made of aluminium and other metals.

The configuration of the First Class section in the special Aircraft - Lhotse - had to be changed to accommodate the box containing the urn which would be carrying the fire. Soon it was time for the Holy Fire to leave the shores of Aden where it had provided its light and protection, its blessings and goodwill to the faithful. Just on the eve of the departure an unexpected problem arose. The police commissioner of Aden, who was a Muslimturned communist, informed the remaining few Parsees who were looking after the Fire that he would be coming over the next day to personally inspect the Fire and the urn and the box that would be carrying it. No amount of entreaties that the Holy Fire could not be subjected to the gaze of a non-Zarthusti seemed to have any effect on him. The fact that permission was obtained that the Fire would not be viewed by any non-Zarthusti did not cut much ice with this person, who insisted on his demand on the grounds that the big box could be used for purposes of smuggling! He announced that he would be there when the Fire was being moved out and the Fire be kept ready for his inspection or else he would not give any permission to move it out of the agiary premises. Imagine the state of mind of the four-five Parsees left behind. Here they were trying their best to protect the Fire to ensure its survival and journey to India and here was a thunderbolt from a man who seemed unsympathetic and stubborn. Would the sanctity of the Atash be preserved after it was 'inspected' by a non-Zarthusti? After all, there are esoteric reasons why this is forbidden. The Parsees prayed to Ahura Mazda, to the Prophet Zarathustra. They prayed to the Holy Fire itself and asked to be delivered from this impending catastrophe. At midnight there was a knock on the door of the agiary. The Parsees looked at each other with dismay and anguish. So the commissioner had come to defile our cherished Atash Padsha, they cried. The door was opened with a heavy heart. Out on the steps stood a person and he had brought some news. The commissioner had just died, most unexpectedly! The Holy Atash was now safe from the eyes of those who need not gaze at it. Soon afterwards, in a airport. The aircraft engines were not even touched the aircraft. convoy the Atash had just arrived switched off. No The aircraft had was taken to the from Bombay and the non-Zarthusti been sanctified with

well-water and taro. Cowasjee Dinshaw was aboard the same with the Head Priest of Udwada, Dastoorjee Kekobad Phirozjee, who had provided a lot of religious advice on the whole exercise and, of course, his moral support. There were five other priests on board, too. As soon as 'Lhotse' landed, two mobeds holding British citizenship rushed to the Agiary. By then Dasturjee Minocher Manecksha who had tended the Fire for many years at the Aden Agiary had offered Boi to the Fire in the Ushahin Geh, for the last time in Aden. From there the Atash was brought in its new container in a convoy to the airport. A pavi was built to ensure the sanctity of the Atash Padsha. The Yemeni government had provided motorcycle escort to the entourage. The Holy Fire was carried onto the aircraft. In a few minutes the aircraft, the engines of which were never switched off even after its long journey from Bombay, was taxiing and was soon airborne. History was made as live fire was carried in an aircraft which otherwise was a very dangerous thing to do. As the aircraft took off, the Yemeni officials gave it a 21-gun salute, the sounds of which were heard all over Aden. This truly signified an end of an era for Aden, The all-Parsee crew as well as the other Parsee escorts kept on chanting our prayers. The mobeds who were accompanying the Holy Fire did the Padyab Kushti, Atash Niyaesh and other prayers. They often opened the box to offer sandalwood to ensure that the fire was still glowing and had not died out. They did this with regard to all due ceremonies and by reciting the necessary prayers. Opening the container and feeding sandalwood to the fire at the height of 30,000 feet was, indeed, a very dangerous thing to do, as any flames escaping out could lead to a major explosion in mid-air due to the highly pressurized cabin conditions. Yet, every time, they opened the box to look at the Fire, they found it resting quietly, just glowing softly and serenely, the flames dancing gently, almost as if enjoying the unique journey. After flying for almost four hours, the aircraft landed at the Santa Cruz airport, Bombay, at around 7.00 a.m. The airport was chock-a block with Parsees who had come to receive their Holy Atash from across the seas. With due respects, the box was slowly taken down the steps. A pavi was built around the container and Yatha Ahu Vairyo was chanted, ceremoniously. Dasturjee touched the ground of Mother Earth in thanksgiving for a safe journey and with a prayer on his lips opened the box. Lo and behold, the Fire that was resting silently by just glowing softly while in

midair, now leaped a few feet, as if in sheer ecstasy. The Flames of Faith danced and swirled as they came in touch with the atmosphere of Mother India - the land that has been home to its devotees (the Zarathustris and the Hindus) since centuries. Here, in the land that has been home to the largest number of the world's great religions, the Holy Atash Padsha from Aden at last felt at home - secure and safe. The Atash Padsha was now taken to the Soonawalla Agiary at Mahim in a special luxury bus for being 'rested' for the new hours. This was taken under police escort. The Atash was offered Machi and Boi for the Havan Geh, and later in the Rapithwan geh, too. The Mahim agiary was packed with hundreds of ordinary Parsee-Zarthustis who had come to pay their respects to the Atash Padsha. Around 01.30 at noon, once again the Holy Fire was taken on board the special bus and this time the second Phase of this historical Journey commenced... to the Adenwala Aglary at Lonavala in the hills of the Western ghats. This is where the Atash would be enthroned. A pavi had been created around the bus and a chain attached to it to maintain contact always with the earth. In an absolutely unprecedented move, the Bombay to Pune highway, one of the busiest land routes in the country on which Lonavala is situated, was closed to all traffic upto Lonavala from Bombay. A motorcycle escort was once again provided by the government of Maharashtra to the convoy. A number of Parsees followed the same in eight buses plus many went along in their own cars and vehicles (around 6070 automobiles) and the route was lined with cheering Parsees, praying and expressing their gratitude to the Lord for the safe passage of the Holy Fire. On 14th November, 1976, Roj Behram, Mah Khordad, YZ 1346, the Atash Padsha which was first consecrated in Aden in the year 1883 in the Adenwalla Agiary at Aden in Yemen, arrived at its new home, the Adenwalla Agiary at Lonawala, India. With due ceremonies and prayers (Machi and Boi ceremonies in the Ujiren Geh) the Atash Padsha was installed in the specially created sanctum sanctorum next to that of the original Atash Padsha of the Lonavala agiary (which is of the Dadgah grade). A jashan for thanksgiving was later conducted in the evening. Once again, the agiary was full Of devotees and the atmosphere was one of great joy and devotion.

The costs and expenses which ran into lakhs of rupees for the complete operation were borne by Mr. Cowasjee Dinshaw and his wife, personally. When this writer enquired with him what was the sum spent he very modestly declined to mention the figure. Such humility and modesty is so rare and thus praiseworthy especially in the times we live in today. Today, both the Atash Padshas blaze forth in joyous glory. The Atash from Aden stands testimony to those brave souls who consecrated the Fire in a foreign land and had the foresight and courage to bring it to safety when times became difficult. The radiant flames of this Atash bear testimony to the miracles that the Lord keeps creating, strengthening the faith of the faithful and reinforcing the message of hope, courage, devotion, faith and perseverance. There are some more messages in this story and one of these is that after the flight of the Zarthustis from Iran to India, India has been the only place where we, the ParsiZarathustis have been able to build and sustain our holy Fire Temples without any fear of these being destroyed, desecrated or defiled. Even in the much touted democracies of the West, we may not be able to build fire temples where only zarathustis are permitted entry. No matter whatever disadvantages and inconveniences one may face here in terms of systems, infrastructure, etc. (and these are felt by people of all races and religions here) we have lived here freely and prospered, too. Our places of worship are not in danger of being destroyed or closed down. Indeed, we need to think as to why our ancestors were guided (divine guidance, I firmly believe) to come to India when they were seeking refuge and not go elsewhere. Indeed, if there is talk of closing agiaries today, it is unfortunately within the community itself and stems from tragic issues like not having sufficient number of priests to tend to the holy fires in remote places like small villages and towns. But hold it just a moment here. The Adenwalla Agiary at Lonavala where the Atash of this story resides today is tended by just one priest, day in and day out. Dasturjee Marzban Gonda has to be heard reciting our prayers at this Fire temple to understand the devotion and love that Atash can inspire. Also, it we use our minds and resources, the Lord will provide support and guidance. If a few determined individuals could fly down the Holy Atash under very trying circumstances, facing various odds, surely we, too, can

look at the possibility of keeping the fires glowing in all our aglaries and daremehers. The story of bringing over the Holy Atash from Aden to Lonavala is a true story, little known and heard but it has many lessons for us all. It all happened just twenty-two years ago! It is part of our history. The Iranians of old were not known for recording their history. This is, therefore, just a small and humble attempt to do so, so that this story of devotion and courage is not forgotten and also so that we keep learning from history and not become victims of being ignorant of our past. May the various Atash Padshas in various Fire temples continue to blaze and glow with love and joy, power and radiance, showering their blessings not only on our numerically tiny community, but also on this land of Bharat which has protected and sustained us, socially, materially and spiritually. Sauche buye ahmi nmane... dareghemchit aipi zravanem (May Thou (Holy Fire) blaze till eternity). Article by Pervez Daruwala Jam-e-Jamshed Weekly, Parsi New Year Special Sunday, 16th August, 1998.