Thursday, August 27, 2015

Fwd: TheParseeVoice Fwd: [ilmeKhshnoom] DOKHM-E-NASHINI NOT A MERE SYSTEM OF DISPOSAL OF THE DEAD BODY.Part 4 of 7( File No 106)

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From: The Parsee Voice
Date: Thu, Aug 27, 2015 at 12:05 PM
Subject: TheParseeVoice Fwd: [ilmeKhshnoom] DOKHM-E-NASHINI NOT A MERE SYSTEM OF DISPOSAL OF THE DEAD BODY.Part 4 of 7( File No 106)

Dear Readers

I forward herewith Part 4 of the series titled 'DOKHM-E-NASHINI NOT A MERE SYSTEM OF DISPOSAL OF THE DEAD BODY.Part 4 of 7'.

H. M. Mistry

                               Chapter IV






The devouring of the dead corpses of animals by vultures is a part of the life cycle on earth. They are made by nature to carry out their special function of eating away the dead bodies with amazing speed.

Zarathoshti Din points out an astonishing truth of Nature. Every animal on this Mother-Earth is an important part of Nature's Spiritual Cycle. We know there are many life-cycles on earth. For instance, in carbon cycle, the element carbon circulates and is recycled. It is one of the most essential contributors to survival of life on earth. Carbon from carbon dioxide is released in the atmosphere by animals and humans through respiration (i.e. breathing). The plants inhale carbon dioxide and release oxygen through a process called photosynthesis. In this process carbon gets into chemical compounds called carbohydrates, which form the trunks, branches and leaves of the trees and plants. Animals eat the plants and leaves and take in the carbohydrates, which form life-molecules for the animal to survive by breathing. Thus the cycle of plants - animal - plants goes on through carbon. There are other cycles like nitrogen, phosphorous, sulphur.

Zarthoshti science teaches that there are animal and human cycles too, which are not merely physical but also spiritual. Each species of animal has a specified function in Nature in the cycle. Thus, when the birds sing in the morning, they bring out subtle vibrations through their music and join in the celestial music of Nature then going on as a part of the spiritual cycle. You can also join in, if you recite Hoshbaam and Khorshed Meher Niyaish's.

Dog has special function in Nature's spiritual working. Vendidand Pargarad 5-29 to 34 narrates a spiritual classification of the dog's species as related to the spread of "Druj-e-nasu" - the forces of physical and spiritual pollutions. There are several other references to dog in the Vendidaad, which are not the rules of primitive pastors. They are the narrations of the spiritual functions of different kinds of dogs. This requires "Taavil" - the esoteric key, which you can find in Framroze Chiniwalla's Vendidaad.

Similarly vulture is a species with certain physical features connected with their function in the physical as well as spiritual cycles of life on earth. They have specially made long bills, suited to pluck out through raw flesh. Their necks are long to enable them to delve deep into the carreas. The necks are bare and have no feathers. This is done by Nature calculatingly. Feathers on the neck would invite bacteria and germs to stick to the deep penetrating neck. Their excreta is highly antiseptic. They sprinkle it on their own legs to kill the germs there. These are facts you can find in any book on Ornithology. Years back 'Time-Life' had published book called "Birds", where you can find these and many other facts, showing that Nature has created Vultures to act as the fastest sanitary agents and inspectors. When they feast on a corpse, their co-operation with each other is amazing. They devour the corpse as if they are anxious to eat away in the shortest possible time. No undue waste of time. Finish it before it decays and pollutes the air with stench and spread of bacteria - this seems to the Nature's military command to them and they comply, earnestly, eagerly and fervently.

But the most astounding feature of vultures is their ability to be aware of the falling of a living body to death. The hunters report that when the animal falls, suddenly in the clearest sky, high up and far away, the vultures appear! The scientists have tried their best to find how they do this. Sight? No. Smell? No. What is it then? Some special psychic quality? A scientist, a biologist of great repute, Dr. Lyall Watson, has written several books to show that Nature is full of several events, incidents and occurrences, which are not explicable by any amount of modern science. He has shown this convincingly in his best-seller "Supernature" (Hodder & Stoughton - 1973), "Beyond Supernatural" (Bantam - 1988), "Gifts of Unknown Things" (Coronet - 1976-1980 - 4 impressions) and others. His "The Romeo Error" (Coronet -1974-76) sub-title "A Matter of Life and Death", is one of the best scientific treatise, unbiased and objective, on death and its relation to life. Describing the various reactions animals have towards death, Watson writes that the Vultures have some non-physical power to catch up a death signal from amazingly long distances. Zarthoshti science has therefore adopted this bird of nature as one of the vital and essential components of Dokhm-e-nashini. Without vultures not only it cannot survive, but it can create obstacles in the Ruvaan's journey in the next world. It is absolutely necessary for the smooth journey that the Anaasar's in the body should be extracted out at the earliest; and the ideal period to reach the Anaasars to the Ruvaan is three days. The body except the bones must be fully disintegrated and the Anaasars trapped within should fly to the Ruvaan in three days. Only the devouring of the body by the vultures can achieve this. The energy strings of the Anaasars go through the powerful heat of the vultures digestive system and thrown out. From this point the sun rays take over and help the Anaasars to sore up. The period of three days to achieve this is the IDEAL period. It may vary; if the circumstances to that effect arise - like, there being not many vultures and/or the winter or cloudy and rainy days. But not having vultures is not the ideal Dokhm-e-nashini. It may take months and even years to disintegrate the body. The sun's rays, whether natural or focused through artificial means like solar panels or that the crows and kites is again not an ideal Dokhma.

The crux of the matter, thus, is that the vultures and sunlight are the two of the most essential components of Dokhm-e-nashini, for the liberation of the Anaasars.

The Zarthoshti Din and for that matter all the Din's declare in emphatic terms that the Ruvaan of each human being is ultimately to reach God. It may pass through cycles and cycles of rebirth, but ultimately the "Druj" attached to it is bound to be fully alchemised to "Gava". At that point of time Ruvaan is free from its earth cycles and reaches the stage of "tan-pasin" - a celestial march in the higher divine regions of creation, towards Ahura.

Therefore it is not that a Zarthoshti Ruvaan not passing through Dokhma but through burial or cremation is lost for ever. What happens is that it takes a very much longer time in its journey and the most important aspect is that the Ruvaan passes through unbearable agony in the next world. This is a chapter in higher Mysticism of Zarthoshti Din, revealed by the holy Ashavan Masters. Its glimpses are scattered in our extant holy Manthra Scriptures and writings; but their encoded message can be disentangled by the special key of taavil. The chapter touches the Ahura's divine plan of different Religions, as tersely, touched in Gatha 31-11. The Hindu sacred kriya of burning the body on fire or the ground burial by other Religions, does not damage the Ruvaan as much as that of a Parsi. Therefore Dokhm-e-nashini is a MUST for a Ruvaan born as a Parsi. It the unavoidable circumstances compel a Parsi Ruvaan to be cremated or buried, it is a matter of its individual Karma, for which the Divine Forces and Energies of our Din do help in mitigating the Ruvaan's agony; and the Kriya kaam of such ill-destined Ruvaan should never be avoided. Remember they need kriyas more than the normal.

When the person concerned wishes during his life time that he or she must be cremated or buried although there may be a Dokhma in his or her town, the plight of the Ruvaan in the next world is more agonising. Because the decision to discard Dokhm-e-nashini was taken by that person's physical consciousness and not by the Ruvaan, which was in slumber during the life on earth. It is that physical body and that physical consciousness which is inclined to evil and drags the physical life towards Goonah. (Chapter II) The Ruvaan has to pass through different stations in the next world to undo the karmic effects of what that person's physical body did on earth. If that body while living wishes to be cremated, it does not know what is it doing. The living person does not know that his decision to discard Dokhma will give his Ruvaan great agony. A stage will arise on Chinvat when that physical consciousness, which took the decision on earth, will be awakened, and will then burn in the extreme heat of his or her own repentance. That physical consciousness will be extremely miserable for his or her causing great agonies to his or her own Ruvaan.

These are the Mysteries of life, death, body, Ruvaan and its journey, of which we are entirely unaware and ignorant.




                        A MESSAGE TO A SUFFERER OF ACUTE PAIN.


Sogyal Rinpoche is a Tibetan sage, the disciple of a highly revered Tibetan Master. He sent the following message to a person who was just twenty-five and suffering from the acute pains of leukemia:

"I know how much pain you are in. Imagine now all the others in the world who are in pain like yours, or even greater. Fill your heart with compassion for them. And pray to whomever you believe in and ask that your suffering should help alleviate theirs. Again and again you dedicate your pain to the alleviation of their pain. And you will quickly discover in yourself a new source of strength, a compassion you'll hardly be able now to imagine, and a certainty beyond any shadow of doubt that your suffering is not only not being wasted, but has now a marvelous meaning."

                      - Tibetan Book of Living and Dying (Rupa - 1993-94), pp. 219.


                           (Parsi Pukar August-September 2000 - Vol. 6; No. 1)




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