Monday, August 24, 2015


From: The Parsee Voice
Date: Sun, Aug 23, 2015 at 6:28 PM
Subject: TheParseeVoice Fwd: [ilmeKhshnoom] DOKHM-E-NASHINI NOT A MERE SYSTEM OF DISPOSAL OF THE DEAD BODY.Part 3 of 7( File No 106)

Dear Readers,

Here's wishing you all Khordad Sal Mubarak. May the blessings of the Prophet be upon all of us on this auspicious day and the whole year through! May His holy Fravashi guide the community on the correct path!

I take this occasion to send the 3rd Chapter of the series on Dokhmenashini by Vada Dasturji Meherjirana. 

                                     Chapter III



We have seen that when a human dies, the Ruvaan, the divine component and Keherp, the non-physical energy component get out; and the physical body and its consciousness are switched off.


At the moment of death, the two consciousness of Ruvaan and Keherp wake up. This is the instant when the Ruvaan becomes aware of what the body had done during the earthly life. The Scriptures declare and the taavil reveals that the state of the Ruvaan's consciousness depends on the credit-debit balance of Goonah and Kerfeh. If the person had tried to keep Kehrfeh up and Goonah down, and had during life tried to follow the commands of the Din, Ruvaan's consciousness remains calm and it prepares for the onward journey. In particular, at the moment of dying, if the physical mind, before switching off, recites Ashem Vohu, the awakening Ruvaan's peace is abundant. A lesson for you, my dear readers! When you go to sleep go on reciting Ashem Vohu, till the sleep fully takes over. This will habituate your mind to recite Ashem Vohu at the instant of your last sleep - death, and your Ruvaan will "smile". Ashem Vohu is a powerful mantra. Its every syllable has divine energy bound in it. If you are present when anyone is dying, recite Ashem in his or her ears.


On the other hand, if the dying person had not cared for the commands of Din and was all throughout the life selfish and immersed in material pleasures and objects without minding a hoot for the spiritual and divine, his or her Ruvaan goes in pain in death. Its consciousness becomes dazed and hazy. Instead of looking up for the journey towards the next world, it looks down to earth. This state is named "Sey-shab" - literally three nights. Ruvaan has some fear running through it. The Kriyas viz. recital of Khordeh Avesta prayers before the body "Sarosh-nu-patroo", and Geh Sarna try to mitigate the Ruvaan's agony. The Kriyas infuse energy and zeal in the Ruvaan's consciousness. "Look up now; forget the down. Ahura and His Yazata's ­Meher, Sarosh, Rashney are ready to help you in your onward journey." : this is the message of all Kriyas of the first four days.

A Ruvaan whose body had, during life, endeavored to follow the Din, does not have that fearing state of consciousness. It absorbs the vibrations of the Kriyas and tries to keep cool and calm. This state is called "Seydosh".

On the Cheharum morning, the Ruvaan and Keherp leaves this globe and enters into certain n-dimensional regions. These are beyond the three dimensions of our limited consciousness. There is a place called lower 'Chinvat' where the Ruvaan and Keherp enter. Here, they have to do certain cleansing work which is related to the thoughts, words and deeds which the deceased's body did when it was alive on earth. It is beyond the scope of this article to give the details of this stage.

This lower-Chinvat state continues for three days to 57 years on our time scale.

Thereafter the Ruvaan ascends the higher Chinvat, another place. It is called the Chinvat Bridge and is referred to in the Gatha Ha 51 and other Scriptural Manthra's. By this time the Anaasars, the energy-strings (page 1-2) trapped in the dead body arrive. This is the rise of the Consciousness which the person had in life on earth and which led the body towards goonah and Kerfeh. On this Chinvat Bridge, a resurrection of the person takes place. He or she gets a subtle personality in which all the three consciousnesses are awake - namely (i) that which was awake during earthly life. (ii) the consciousness of Keherp and (iii) the consciousness of Ruvaan. This resurrected individual then sees the "Kerdaar". It is a formulation in human (woman's) shape. It is the field picturisation of all the good and bad thoughts, words and deeds the individual did, through its physical mind, on earth. The Kerdaar tells the resurrected individual that she is made up of what the individual was on earth. In the earthly life, it was that physical mind which worked. The other two consciousness were sleeping. That mind now sees its doings. Before it, appear all the credit-debits of goonah and Kerfeh. Non-saintly persons like us had been led away to goonah several times on earth. Here the person sees the disorders which he or she generated in nature by his or her sins. It is now time for that physical mind to lament and repent. It is taught that Chinvat is a place where Rashney Yazat is in charge. Rashney is the Yazat of Justice and Truth. No one can think untruth on Chinvat. The physical mind then pleads to Ahura and Zarathushtra, "Oh Lord! I was responsible for all these goonahs; it is I, who have given such intense agonies to my own Ruvaan, I plead guilty, my Lord, extremely guilty. I must be severely punished for creating disorders in the Lord's universe."

Rashney Yazat answers, "Yes, you are no doubt responsible for the disorders. But Ahura is just and kind. My colleague Meher Yazat is just and merciful. Your Patet-earnest repentance - is recorded in Nature. Whatever disorders you have generated by your goonah, you will have to erase by taking on yourself their Karmic reactions. If you have harmed somebody, you'll have to repay him. In your dealings with the humans, animals, plants and matter on earth, whatever. bad you have done, you will have to repay in your next birth on earth."

Thus arrives the day of Judgement on the Chinvat and the individual then prepares to go back to earth. Between this point and the point of being reborn through the mother's womb, several events occur and several stages are passed through. Again, these are beyond the scope of this series.

You will please see that the above journey involves two main requirements.

(i) the individuals's Ruvaan has to get back his or her Anaasars entrapped in the physical body, so that the personality is resurrected on Chinvat.


(ii) Ruvaan has to pass through certain states of consciousness right from the moment of death till the last Judgement on Chinvat and thereafter for the preparation of rebirth.

All our Kriyakaam for the dead are related to the above stages. Sachkaar controls the spread of Druj-e-Nasu, the subtle fields of pollution. Sarosh-nu-Patru infuses serene consciousness in the Ruvaan which is still near the body. Geh Sarnoo generates such vibrations as to induce the Ruvaan to leave its attractions towards the earth and prepare it for its onward journey. Dokhm-e-nashini then brings in the action of vultures and sun's rays, so that the body is fully disintegrated in all its wet parts and only the bones remain. This results in the liberation of the Anaasars and their flight to Ruvaan, which by then should have reached the lower Chinvat.

Mind! That is not the only task of Dokhma. It has certain religious fields carved in its whole ground and also in the surroundings. They not only help the vultures and sun rays to release the Anaasars from the body, but also help the Ruvaan in passing through the various stages of its journey. That is the reason why extensive Kriyas are done while consecrating, the Dokhma - from Taanaa procedure to the performance of Yazashney and Vendidaad deep inside the Dokhma. Dokhma is a storehouse of spiritual energy in every ounce of its air. The surrounding area vibrates with the divine energy. It is a sin to pollute the inside of a Dokhma and the air of the surroundings.

There are thus three 'Taleysem's in a Dokhma. (Taleysam means a thing an object, or a field - like gravitational or magnetic or vibrationary - which has power and which performs certain function.) They are: (i) Vultures, (ii) Sunlight and (iii) the Religious field in the ground and air. (We can call this Dini Taleysam). These three are inseparably interconnected. One cannot function without the other two.

Mind again! The Dini Taleysam of the Dokhma helps the Ruvaan during all its journey in the next world, at all stages. The function of the Dokhma is not over once the body is disintegrated. It continues to function thereafter too.

How our Kriyas like Dokhma the Chehaarum, Dasmu, Masiso, Chhamsi, Varsi etc are connected with the various experiences of the Ruvaan in its journey, is a fascinating subject. You can find this in the extensive writings of IIm-e-Khshnoom.


                           (Parsi Pukar August-September 2000 - Vol. 6; No. 1)                                   ……………………….. to be continued

Hum Mithra at 7 a.m.

2 Yatha Ahu Vairyo, 1 Ashem Vohu

"Let no harm come upon the Traditional Zoroastrian flag and its values which are so dear to us. Let the reformists agenda never succeed and their nefarious plans be upturned. Let no harm befall upon Pavmahal of India that is - our Iranshah of Udwada and all Atash Behram, Atash Adran and Dadgah of India. Let not one day pass without Atash Parasti and our reverance towards Holy consecrated Fire(Pavmahal),Dokhmas, Sudreh Kusti, Mathravani which acts as a weapon to thwart evil, and let us protect our racial traits of Parsi Panu through Boonak Pasbani by not marrying outside, due to which we have survived so far. That is how we will be able to maintain our true "Zarathosti Khandani" and continue to survive with our Aryan Lineage intact. Let the time of advent of Shah Behram Varjawand and his fore runners come soon and protect us from this mess. Let my Kusti Padiav and my Tarikats be helpful to nature to fight for the cause of righteousness against the evil negative forces of Drujis, and may it protect us all Zarathustis and entire humanity who live by their religion and its tenets. "Phiroj baad Khureh avizeh Vehdine Mazdiyasnan" - Let the Khoreh of Mazdiyasni Zarathosti deen protect its faithful followers"

........1 Yatha Ahu Vairyo, 2 Ashem Vohu



Posted by: "Firdosh K Sukhia" 

Information/message contained and transmitted by this email is confidential and proprietary to members of The Ilmekhshnoom Group Mailing List and is included for use only by the addressees who are members of this Mailing List. The sentiments/views expressed by the members are their personal opinions and Administrators/ Moderators of  this Mailing list take no responsibility for mail content and the personal opinions of the members.

For articles on Khshnoom visit 1)Blog site By Firdosh K. Sukhia:-
2)The definative Blog on Zarathustrian Mysticism - Ilme- Khshnoom By Ervad Marzban J. Hathiram:-
3)Traditional Zoroastrianism-Tenets of the Religion:-
H. M. Mistry

You received this message because you are subscribed to the Google
Groups "The Parsee Voice".
To post to this group, send email to
To unsubscribe from this group, send email to
For more options, visit this group at

Happy New Year 1385 YZ and Khordad Sal Mubarak

---------- Forwarded message ----------
From: TZML Admins
Date: Mon, Aug 24, 2015 at 3:09 AM
Subject: Happy New Year 1385 YZ and Khordad Sal Mubarak
To: TZML <>

Dear Zarathushti humdins,

the Shahenshahi year 1385 YZ has begun.

We wish you all a very Happy New Year - Sal Mubarak.

May the New Year bring good cheer, good health and prosperity.

We also wish you a very Happy Khordad Sal Mubarak. In fact, it is Happy Birthday to our dear Prophet Zarathushtra.

We pray that He strengthens the religion and gives us behdins the courage to resist the misguided elements of our community.


The Parsi Zarathushti community is facing serious challenges on some fronts:

1.   We have the perennial problem of declining numbers.

The Incorrect Solution: 
Open the doors of our community to children of inter-married both male and female Parsis.
The Correct Solution: 
Close the doors to children of intermarried children, be they of male or female inter-married Parsis.
Encourage early marriages amidst our youth.
Encourage couples to have more than one child. In that light, the Jiyo Parsi advertisements were on the dot, though the medical solution would be availed by only a few Parsis.
2.   Attempts to 'reform' the religion by questioning fundamentals like treating the Sudreh-kusti as identity symbols only

The Incorrect Solution: 
The sudreh and kusti are minor vestments and can be dispensed off.
The Correct Solution: 
The sudreh and kusti are major aalats or implements of the Zoroastrian religion and they provide spiritual protection to the Zarathushti. 
Performing the kusti properly shakes of bad vibrations from one's aipee and also provides and opportunity during the Hormuzd Khoday recitation to repent for any sin of thought, word or deed.
3.   Dokhmenashini not compulsory even where it exists , etc.

The Incorrect Inference: 
Dokhmenashini is a brutal method of decomposing a Parsi body.
Vulture population is declining or non-existent. 
The Correct Solution: 
Dokhmenashini is the method sanctioned by Prophet Zarathushta himself. The sun's rays Khurshed Nigarashni is actually adequate to destroy the nasu in a dead body, the scavenger bird vultures are only secondary agents helpful but not mandatory.
TZML Admins