Tuesday, May 10, 2016

TheParseeVoice Fwd: Please stop spreading half-truths and stop denigrating our sacred Dakhmas!

---------- Forwarded message ----------
From: The Parsee Voice
Date: Mon, May 2, 2016 at 9:31 PM
Subject: TheParseeVoice Fwd: Please stop spreading half-truths and stop denigrating our sacred Dakhmas!
To: the-parsee-voice@googlegroups.com

Dear Readers

Attached please find a letter written by a traditional member of the community highlighting the wrongful propaganda being carried out by those promoting the Prayer Hall at Worli. 

H M Mistry 
From: Jimmy Tavadia
Date: 2 May 2016 at 10:53:29 IST
Subject: Please stop spreading half-truths and stop denigrating our sacred Dakhmas!

Please stop spreading half-truths and stop denigrating our sacred Dakhmas!


There have been various reports in secular media in the last 6 months portraying the so-called beneficent effects of the Prayer Hall at Worli. The trustees of the Prayer hall, the renegade priests and their teams have been heralded as evangelists who have fulfilled a 'dire need' of our community by providing the so-called 'dignified' option of electric cremation to progressive Parsees of Mumbai. A fairy-tale like story is woven around the absence of vultures at our Paak Doongerwadi to substantiate and justify the necessity for creating an alternative method of disposing of our dead viz., cremation.


Whilst these babbles have been quietly tolerated by the silent traditional majority of our community, the recent antics of the liberals need to be thoroughly exposed. The liberals, in their attempt to popularise their Prayer Hall have started publicly demeaning our sacred, time-tested and age-old Dakhmas and the method of Dakhmenashini. They seem hell-bent on denigrating our traditional methods in an attempt to secure more business for their so-called Prayer Hall. Their renegade priests routinely indulge in marketing gimmicks by misquoting statistics and expressing optimism over the (unfortunately) growing trend of more Zarathushtis opting for cremation, thereby ensuring they do not run out of business and their jobs are safeguarded. They quote a 50% rise in number of people opting for cremation – but what they don't mention is that an increase of 50% from 15, is just 7 people!


The liberals seem to be using the pejorative of "Tall Poppy Syndrome" and express resentment for our Dakhmas and Dakhmenashini in order to demonstrate their alternative as "superior and dignified". The reality, however, is inversely related to the fictional stories being woven by them. The noisy, dirty Prayer Hall adjacent to the sewage drain at Worli is not even worthy of comparison with the serene environs of Paak Doongerwadi which has a mystical charm of its own. Whilst it may seem inconsequential to some, the ill-effects of alternate methods of disposal in the after-life as propounded in our scriptures, should be the single most compelling reason for Zarathushtis to stick to the time-tested Dakhmenashini system. The argument of the liberals that the system of Dakhmenashini has "failed" due to lack of vultures is convoluted and twisted to suit their own vested interests, to say the least. Their claim of the Towers of Silence being in a "mess" is a hyperbolic figment of their imagination (refer link below to the article titled "How a new prayer hall is changing funeral patterns in Mumbai's Parsi community" dated 27th April 2016, on Scroll.in).


The BPP Trustees, who are the custodians of the Paak Doongerwadi property, should issue a strong and unequivocal clarification regarding the false projection of the state of affairs at Paak Doongerwadi. The Dakhmenashini system is still very much fully functional in spite of the absence of vultures in Mumbai – and more importantly only this system can serve the critical function of enabling the soul of a deceased Zarathushti to reach the threshold of "Chinvat" on the dawn of the fourth day after death. Those who talk glibly about dignity in death are cleverly evading any reference to the main role of the consecrated dakhmas – ensuring that the soul of a deceased Zarathushti reaches the threshold of "Chinvat"! They dare not claim that their cremation services offer the same "benefit"!


To conclude, it is surprising how some influential people in our community are misusing their authority and indulging in double standards to promote their pet projects. Mr. Dinshaw Tamboly who is the Chairman of the Prayer Hall Trust has blatantly flouted the religious tenets of our religion by being the driving force behind the creation of the so-called Prayer Hall at Worli. However, he still continues to be the Trustee of Rustom Framna Agiary which he should have relinquished a long time ago given his irreligious leanings. Isn't this yet another instance of running with the hares and hunting with the hounds?


We humbly hope that the liberals lend their acquiescence to the above and stop indulging in sacrilegious defamation of our sacred Paak Doongerwadi.




Jimmy Jal Tavadia

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Monday, March 21, 2016

TheParseeVoice Wishes

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From: The Parsee Voice
Date: Mon, Mar 21, 2016 at 11:42 AM
Subject: TheParseeVoice Wishes
To: the-parsee-voice@googlegroups.com

Here's wishing all my dear Parsee brethren a very happy Jamshedi Navroze. 

On this auspicious day, let us pray that the blessings of the Almighty One be on the whole of His creation and especially our beloved Deen and community. May He protect our holy religious institutions from harm and may the renegades see sense and mend their ways.

H. M. Mistry

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Monday, February 29, 2016

Mehergan - an article by Mrs Pervin J. Mistry

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From: TZML Admins
Date: Mon, Feb 29, 2016 at 2:47 AM
Subject: Mehergan - an article by Mrs Pervin J. Mistry
To: TZML <TraditionalZarathushtris@yahoogroups.com>

Dear humdins,

tomorrow on Meher roz and Meher mah, we have Mehergan.

No doubt, we will see big queues of Parsee devotees at the Aslaji Agiary at Mumbai.

And collectively they will light up literally hundreds of divas.

Please see a significant article on Mehergan by Mrs. Pervin J. Mistry below.

Best wishes for this auspicious day.

TZML Admins

---------- Forwarded message ----------
From: pervin mistry
Date: Mon, Feb 29, 2016 at 6:40 AM
Subject: Mehergan

Dear Friends,

Monday is Meher Mah, Meher Roj Parabh, the day we refer to as Mehergan dedicated to Meher Yazad. 

This is what I read about Mehergan which I am sharing with you all. 

There is a lot more to know which is written by Doctor Saheb Faramroze Chiniwala, in Gujrati.




Meher Yazad and Mehergan:



The worship of Meher Yazad is pre-Zarathushtrian. During the glorious Peshdad dynasty, Faredoon Padshah, a 'peshrav', i.e. a forerunner of Asho Zarathushtra, performed a Yasna dedicated to Meher Yazad to get divine help in defeating the evil 'Azidehak' (Zohak). The day on which Faredoon Padshah performed this Divine Yasna was Meher mah, Meher roj and this celebrated day when Zohak or 'Azi' (snake/venomous) 'dehak' (epitome of 10 evils) was defeated and chained on Mount Damavand is commemorated as Mehergan.



On this day, the Parsis, wherever they live, perform the Mehergan Jashan and pray for Meher Yazad's help to eradicate evil or 'druj' (Zohak), in all its manifold forms, physical as well as spiritual, and to bring the Divine Light of Meher Yazad into their home, heart and in all creations so that the army of Angre-mainyu in all its varied characteristics is destroyed and Frashogard is attained as ordained!



The Holy Avesta calls Meher Yazad, "Mithrem". Meher Yazad and Khorshed Yazad are inseparably paired together with each other because they each embody the two aspects of the Sun (radiance/light and radiation/heat) without which our Solar System would not exist and there would be no life on Earth. Consequentially, without Khorshed and Meher Yazads, the Divine Aim of Frashogard to progress the souls from Hasti (spiritual world) to Nisti and Geti (the semi-spiritual and the physical worlds), and back to Ahura Mazda at the pre-appointed Divine Event of Frashogard, would not be attained!



It is a fact that our Solar System and our Sun are only a part of the vast Universe which contains many other Solar Systems and Suns. There is a Central Sun for the whole unimaginably vast Universe and then there is our Sun around which our Solar System with its own planets revolves. Therefore, in our Holy Avesta Meher Yazad is described as the most glorious of the spiritual Yazads. He is given the highest reverence and importance together with Ahura Mazda. The Sun and the Moon are taken as the two eyes of Ahura Mazda. It is said that Meher Yazad is inseparably united with every other Yazad. Meher Yazad's chariot is surrounded by a host of Yazads who spread the Sun's radiance and radiation throughout all the corners of our solar system as well as in the Universe. It is stated that whosoever worships the Sun worships Ahura Mazda, the Holy Ameshaspands, one's own soul and all the heavenly and earthy Yazads.



'Evil' is generally personified as the absence of light, which is darkness, a time when the 'devs', or druj, under the leadership of Angre-mainyu attack the good creations in order to stop Frashogard from being achieved. 'Druj', as "Angre-mainyu", is seen as well as unseen; it manifests in varied forms as evil tendencies such as greed, jealousy and falsehood, spiritual ignorance, all kinds of physical, mental and moral sufferings, stench and pollution which creates bad wind which in turn gives rise to diseases, germs, viruses, also as immoral men who lead people astray, men who destroy the religious faith of other followers, etc. Neither the Earth nor any creation would be able to sustain itself without the divine light and radiation of the Sun (namely Khorshed and Meher Yazads) which purify everything by eradicating the physical, mental, moral and spiritual darkness/pollution.



Both Khorshed and Meher Yazads are closely associated with the stars Tishtriya and Vanant, Govad Yazad (wind), Chisti - the wisdom of the Mazdayasni Religion, with the Good Mazdayasni Religion itself and with the Fravashis. With reference to the close connection between Govad Yazad and Meher, it is explained that Meher means the light; 'Ram Khvastar' is equivalent to 'ether', and 'vayu uparo-kairyo' is the wind, the air between the sky and the earth - both in charge of Govad Yazad. Without air and 'ether' the light of the Sun (and Moon) cannot reach the Earth.



Further, it is revealed in the Khorshed Niyayesh, "When the light of the Sun is warmer, when it shines, there stand hundreds and thousands spiritual yazads." In connection with this statement, Ervad Dr. Minocher Dadabhoy Karkhanavala writes, "The American astronaut, John Glenn in 1962, when he first orbited the earth, orbited three times within a day which means, he had within that day three mornings, three dawns. He has reported that every time he came out, from the shadow of the earth into light (dawn) he observed millions of luminous objects. I am quoting his words, 'luminous objects' which nobody has been able to explain. In science we simply call it the Glenn Effect." (Religious Discourses, p. 88)



Meher Yasht begins by paying homage to Ahura Mazda which is the accepted commencement of all our prayers. Elucidating the divine status and role of Meher Yazad, the Yasht reveals that Meher Yazad is "faragayod davare rast berasad", i.e. he is the wise lord of wide pastures and the just Judge of all actions; may he come to help the devotee! Allegorically, Meher is described as the divine farmer who tills the soil of all the wide pastures making it fertile and empty of hurdles (namely, weeds and stones or 'bad karma') which hinder the growing of "crops" or "ashoi"/"guv" which in turn also delay the divine event of "harvesting" Frashogard. Here, "soil" indicates human inherent frailties of the flesh.



Meher is endowed with thousand ears and ten thousand eyes meaning nothing escapes his all-seeing eyes and hearing which makes him the Judge of all good as well as bad thoughts, words and actions performed on all the 7 regions of the Universe. (With regard to the 7 "regions", Kangaji writes, Khordeh Avesta, English Edition, 1993, p.35 footnote, "According to Avesta writing, the entire Universe is divided into seven regions which are called 'keshvar'." After naming the 7 Haft Keshvar regions, he adds, "Even at present we call the entire Universe as 'Haft Keshvar Zamin'." This absolutely negates the erroneous theory of some that "haft keshvar zamin" indicates the 7 continents of this Earth!)  Meher Yazad is also called the "rathestar" or defender of righteousness. He is in charge of light, truth, promises, friendship, devotion, justice and contracts.



Meher Yasht, kardas 1, 2 and 3 reveal that the path of light, spiritual illumination or righteousness is bestowed by Meher Yazad upon those who do not break promises; the Fravashis of the righteous also grant offspring of innate wisdom to those who do not break promises. On any battlefield, Meher Yazad, together with 'Dami Upamana'(the Yazad of spiritual wisdom), helps the armies of the righteous to overthrow the wicked. These "armies" refer to the armies of men who are the opponents of the righteous on the earthly battlefields due to greed of wealth and power, and also to the evil armies of thought-created spiritual forms which manifest their own ugly forms in the spiritual world. Meher Yazad, together with Dami Upamana destroys both these evil "armies" (of men as well as the thought-created hostile, hideous forms in the spiritual world), both armies created by Angre-mainyu. The armies are described as "riding on the backs of the horses" signify the power of thoughts considering that thoughts or the 'mind' is equated with the speed of a galloping 'horse'.



Meher Yazad is seen riding a chariot of 4 perfectly white horses (karda 11) since white represents purity, virtues and symbolizes the Divine Light. Ashi Yazad is the charioteer and the wide road on which this chariot drives swiftly is the Mazdayasni Daen (karda 17). The number 4 signifies the 4 elements of fire, water, earth and air which compose the entire nisti and geti regions. The horses' front hoofs are shod with gold and hind ones with silver.



Further, Rashne Yazad drives his own chariot on the right side of Meher Yazad's chariot and on the left of Meher Yazad's chariot drives the most upright Chisti, the Yazad who is synonymous with 'Daena', Din or Religion, who has put on white garments (karda 31). It is revealed here that white is the sign of the Mazdayasni religion! White light contains the entire spectrum and Meher Yazad is in charge of the Divine Light. It is Chisti who makes the path broad and smooth for the chariots, meaning she shows the Path of Religion so that Frashogard is achieved as planned. In certain kardas, Sarosh Yazad is also said to be driving his own chariot next to Meher Yazad's. The Yazads, to name a few, who assist Meher Yazad are Adar, Dami Upamana, Sarosh, Rashne, Chisti, Ashishvangh, Behram (destroyer of the enemies of good and victorious over the armies of evil), Govad, Neryosang Yazad, Parendi, the Kayani Glory and the Fravashis of the righteous people.



It is further revealed in karda 5 that whosoever breaks a promise or utters falsehood is deprived of Meher Yazad's spiritual protection. The "horses" of such people do not reach their destination (i.e. Frashogard); they cannot go "forward" in spite of galloping, meaning the horses get tethered. Those who break a promise cannot progress further on the path of righteousness. Such persons may acquire physical wealth and so-called worldly happiness for time being only but finally, they suffer because such physical wealth and happiness are not long lasting.



If a promise-breaker throws his well-aimed lance or arrow to pierce the body of a righteous opponent it still does not wound the righteous because these weapons are made ineffective by Meher. A righteous person is always protected against evil, pain and distress by Meher Yazad. He makes the unrighteous deaf and blind, i.e. spiritually ignorant and confused. He brings devastation and dread upon the armies of Angre-mainyu. No one escapes the divine justice of Meher Yazad!



On the spiritual battlefield, fighting the spiritual armies of Angre-mainyu, Meher Yazad leads the attack, Sarosh Yazad generates the strong wind (Vayu/Govad Yazad) all around the battlefield warping the weapons used against the righteous and Rashne Yazad protects the righteous army from the front. A righteous person is protected against all and any evil by Meher Yazad and his divine companions!



Further, Karda 7.25 calls Meher Yazad "tanu-mathrem", meaning Word Incarnate, which title is also given to Sarosh Yazad! He is all-knowing and un-deceivable. To drive away the malevolent forces, the devotee asks for the spiritual wealth of a healthy body and mind, courage, increase of the family, a good reputation, idyllic state of the soul after death, spiritual wisdom and knowledge of the Holy Manthra.



For his devotee, Meher Yazad (karda 8) is said to build and uphold the pillars of a high-built house making it strong and indestructible. He also blesses the righteous with multiple of cattle and family but destroys the houses of the wicked. The "house" is not any physical house built on Earth but refers to the "kuniyat" or the collected good thought-forms which give shelter and protection to the righteous in both the worlds. Earthly houses go to dust but the spiritually fortified "houses" in the spiritual world are indestructible and hold everlasting peace and happiness. These are the dwellings of those who achieve tanpasin, the final resurrected body of light! Meher Yazad is strictly objective/just and appropriately rules over peace and discord of the countries, families and over each individual.



Meher Yazad is most pleased when men worship him with the yasna dedicated in his honor. He acknowledges that if men offer their worship to him, he will certainly hear their sincere prayers and help the devotee by granting him spiritual wisdom to overcome all and any evil by teaching the laws of the Religion, thereby showing the path leading to Farshogard. He gives courage and strength to perform all duties because work/duty is worship and everyone must do their duties with faith, patience and humility. Not to be "faraz-na chor" is the motto stated in Karda 9! Poverty is spiritual as well as worldly. Meher Yazad is said to remove "poverty" from the houses of the righteous by showering blessings of virtues – for example, contentment and the wisdom to obey His Will! Without content, even a rich person is poor because such an individual is always in need of something more due to greed.



Additionally, it is stated that Meher is the Chieftain in the Divine Assembly where justice is given to souls; he also replenishes the sacred flowing "waters", indicating that he spreads Ahura Mazda's "blessings" in the form of water; he causes the waters to flow to avoid pollution (stagnancy), and increases the growth of plants and cattle. Meher Yazad possesses extensive and sharp powerful intellect for the protection of the excellent Mazda Worshiping Religion.



Karda 12 declares the Creator Ahura Mazda built an abode for Meher Yazad on the shining Harbarez (Hukaira) Mountain around which the stars revolve, where there is neither night nor darkness, neither cold nor where the hot winds blow, where there is no sickness or pollution but complete ushta, from where the entire corporeal world is surveyed by Meher Yazad. When any wicked person tries to cause damage to the righteous, Meher Yazad rushes forward to stop and defeat the wicked and the mighty Sarosh Yazad, Rashne Yazad, together with the wise Neriosang Yazad and the victorious Behram Yazad also go to assist Meher Yazad in the battle against the evil doers.



The Holy Avesta, written thousands of years ago, teaches through the Meher Yasht, karda 24. 95, that long after the setting of the Sun, Meher Yazad protects Ahura Mazda's good creations between the Earth and the Heavens. This is so because although the Sun may appear to be 'setting', it never really 'sets'; it is always spreading its radiance and glory over the Earth 24 hours a day, 365 + days a year and has been doing so from the time the Earth materialized and Life manifested on planet Earth.



Both Khorshed and Meher Yazads will incessantly carry on their divine task of spreading the energy of Light and eradicating 'druj' till the Divinely Appointed Event of Frashogard is attained! The physical Sun may appear to be 'setting' due to the rotation of the Earth but the beneficial influences left behind by Khorshed and Meher Yazads continue to work effectively even when darkness is spread since it is established that the beneficent radiation from the Sunlight containing Gamma Rays, Micro Waves, Radio Waves, the Infra-Red rays, Ultra-Violet Rays, etc. still continue to protect the Earth after sunset. (It is with a deep sense of reverence that we bow our head to the occult wisdom pertaining to the laws of energies created by sound, light, kinetics, also to the knowledge of astronomy/astrology, bacteriology, medicinal as well as numerological and all branches of sciences including mysticism that is revealed in our sacred Avesta thousands of years ago by our Paigambar Saheb, Asho Zarathushtra, who was Himself a Divine Yazad!)



Further, in Karda 24. 96 and .97, it is revealed that when, after the 'setting' of the Sun, although all the forces of evil, 'druj', under the command of Angre-mainyu, such as, Aeshm dev (anger), Akoman dev (bad thoughts of greed, lust, etc.), Bushyastu dev (demon of laziness) and the other devs try to get strengthened, the ever wakeful Meher Yazad 'turns up everywhere', holding a mace in his hands, which is one of the most powerful of all weapons. Allegorically, the "mace" is the potent, all-powerful energy of Sound, the Divine Manthra Spenta! The mace is cast of yellow brass and gold and has a hundred knobs and edges. When struck, the victorious mace renders all the evil devs and the unrighteous, powerless! In the Vendidad, the evil Angre-mainyu is seen running away from Asho Zarathushtra as soon as the sacred Manthra of Ahunavar is recited! Additionally, the 'golden' mace transforms those it strikes from unrighteousness to the 'golden' qualities of righteousness, or spiritual wisdom by punishing offenders through the immutable law of karma because Meher Yazad is also in charge of Justice in this life and the next.



Repeatedly, in the Yasht, Meher Yazad is referred to as the Chief Custodian of Contracts, i.e. Promises, Truth, Justice and Friendship. He is called the Just Judge. After a soul passes away, Meher Yazad proceeds towards the Chinvat Bridge on the fourth day at dawn, where, together with Sarosh and Rashne Yazads, after weighing the actions committed in this world, they assign the soul its proper place in heaven, purgatory or hell.



Karda 23 declares Hom Yazad as the dispenser of the blessings of Ahura Mazda. Meher Yazad performed a Yasna dedicated to Hom Yazad on Mount 'Hukaira', with the consecrated barsom, with the holy 'zohr' (libations) and with the recitation of the sacred Manthra. For this act, Ahura Mazda and the Ameshaspands appoint Meher Yazad as a 'Zaotar' (Priest). The benefits and blessings arising from this Yasna performed by Meher Yazad reach the light of the starry heavens, then spread over the Earth and also penetrate through the 7 'keshvars' or 'regions' of the Universe. Meher Yazad is described pounding the sacred Hom ceremoniously in the 'havanim' (mortar) which is star studded, made by the Spirits in the Spiritual World. Karda 23.92 asserts that due to the efficacy of this sacred Yasna performed by Meher Yazad (on Mount Hukaira), he was acclaimed for his dedication to the Mazdayasni Zarathushti Religion, the Religion of Ahura Mazda which He Himself revealed to Asho Zarathushtra, the Yazad of Renowned Name.  



The 'pounding' of the Hom plant/twig in the 'havanim' indicates the lessons of karma which Meher Yazad dispenses and thereby brings forth divine wisdom by uniting with Hom Yazad and the other Divine Spirits. He fashions the destiny of the world, striking down the evil forces with his mace and subsequently leading the physical creation step by step towards Frashogard. In whatever Meher Yazad does, he merges with Khorshed Yazad and also with the entire Divine Assembly. This proves the necessity of reciting the Khorshed-Meher Niyayeshes daily as mandatory so that Khorshed and Meher Yazads hear our prayers, are pleased, come to our help in getting rid of the vices and Frashogard is attained at the appointed time! Those who keep the alaat (thoughts) pure and perform the Paragna and Yasna ritual with jivam, ritual purity (of body, mind and soul), barsom, pound the hom (acquire wisdom) as ritually prescribed are blessed by Meher Yazad.



Just as Meher Yazad performed the Yasna with dedication and piety, we are also encouraged to perform the rituals with dedication and piety and as prescribed in the Holy Avesta by our Asho Paigambar Saheb!



In the Meher Yasht (and in all our prayers), the individual, particularly the priest, who invokes Ahura Mazda, Meher Yazad or any other Divinity with the prescribed yasna and manthra, performs the ritual with dedication and piety, is blessed with good health, wisdom and spiritual progress. Meher Yazad is the Protector of the Religion and shows the Path of Religion to his devotees. Homage is paid to Asho Zarathushtra as the Leader and the Purifier of Ahura Mazda's Creation.



Conversely, karda 32.138, irrefutably reveals that if a 'zaotar" (priest), in spite of being the spreader of the required barsom and the consecrator of the yasna ritual, is immoral, impious and not keeping his body under the control of manthra (i.e. religious commandments), such a priest is guilty of performing the yasna unlawfully. He does not please Ahura Mazda, the Ameshaspands or Meher Yazad. Instead, he acts against Ahura Mazda, against the Ameshaspands, against Meher Yazad, against the Law of Zarathushtra (against the Religion), against Rashne and Ashtad Yazad and against the fulfillment of the Divine Event of Frashogard. Such a person is punished by Meher Yazad who is never deceived because of possessing the power of hearing equivalent to ten thousand ears and vision equivalent to ten thousand eyes! This is a warning to all who do not subscribe to the dictates of the Revealed Word, the Laws prescribed in the Divinely Revealed Scriptures, but insist on following the religion and the established rituals with impurity of mind (thoughts), body, environment and unrighteous deeds that such persons shall be punished by Meher Yazad in this life and also on the dawn of the fourth day at Chinvat for their acts against the Religion!



Further, karda 31.133 reveals that after the smiting of all the devs and the promise-breaking persons, after crossing all the 7 regions named Arezahi, Savahi, Fradadafshu, Vidadafshu, Vouru-bareshti, Vouru-jareshti and this region of Khvaniratha (the Earth), Meher Yazad proceeds further to the starry heavens to establish divine law and order throughout.



Meher Yazad is called a "warden in darkness" who cannot be deceived by anyone even in the looming shadows of darkness. He is always alert, never sleeps and is the strongest among the strong! Moreover, he is victorious, possessed of divine radiance, possessed "of a thousand ears and of ten thousand eyes", has ten thousand spies, is brave and all-knowing.



Meher Yazad is self-shining. He is thus called self-manifested. Karda 34 declares that the Moon receives radiance from the Sun (Meher Yazad) and spreads this radiance far and wide to other regions in space. Meher's face is compared to the brilliance of the star Tishtriya (the brightest star in the night sky), and this radiance increases the powers of the creatures of Spenta-mainyu. Meher Yazad works in conjunction with the Moon (Mah Yazad) to spread ashoi throughout the Universe. Frashogard must be celebrated; to celebrate this Divine Event, the requirements needed are given by Meher Yazad. Therefore, to worship Meher Yazad and pray the yasna, i.e. the niyayesh and yasht in his honor with complete dedication is the fundamental tenet of our religion. The Mazdayasni Zarathushti Religion is based on Asha which is Truth! Truth is law, order, beauty, purity, and justice. Meher Yazad is in charge of Truth (Asha) and there is no religion higher than Truth!



May we all celebrate the Divine Mehergan with knowledge and commitment to destroy the vices, the evil tendencies within us that gain strength due to the inherent spiritual ignorance or darkness within! May we dispel all darkness from within and without through brining in the white radiance of Khorshed and Meher Yazads into our heart, mind and soul! May we be worthy of offering prayers dedicated to Khorshed and Meher Yazads, and to all the Divine Beings!



Atha jamyat yatha afrinami!



Pervin J. Mistry



Mehergan, Meher mah, Meher roj, March 1, 2015





Ervad Kavasji Edulji Kanga, Yasht-Ba-Maani, 2001(English Edition)


Dr. Faramroze Sohrabji Chiniwalla, Meher Yasht, 1991(Gujarati)




Wednesday, February 17, 2016

Fwd: The late Mr. Adi F. Doctor wrote against shifting of an Atash Padshah. The harmful attacks on the Padshah

---------- Forwarded message ----------
From: TZML Admins
Date: Wed, Feb 17, 2016 at 2:57 PM
Subject: The late Mr. Adi F. Doctor wrote against shifting of an Atash Padshah. The harmful attacks on the Padshah
To: TZML <TraditionalZarathushtris@yahoogroups.com>

Why we should never shift the Atash Padshah

The "Padshah" that has been dethroned and shifted then loses His "Dahyupati", His Power to communicate with the other ethereal planes, His Power to fight the evil and His Power to bring back the blessings of the Divine Forces.

- Mr. Adi F. Doctor (Dini Aawaz)

cc: Vada Dasturjis
cc: Ervad Sahebs including Ervad Principal Dr. Ramiyar Karanjia and Ervad Dr. Rooyinton Peer
cc: Traditional networks like TZML, TMYZ, TParsees, TMZANZ, TMZA of California, PIPZ
cc: WZO (India)
cc: The Udvada Samast Anjuman
cc: Parsi Press
cc: Prominent Parsis like Mr. Filly Marawalla, Mrs Pervin J. Misty, Mr Marzban Giara, Mr. Rustom Chothia, Mr and Mrs Tahmtan and Godafrid Aresh etc.

A bit of background information

This article, slightly revised, was originally written in the form of a letter to the trustees of a Bombay Agiary, by Adi Doctor. The Trustees and Administrators of an Agiary or an Atash Behram carry on their shoulders a very heavy responsibility, in that, it is their prime duty to see that under no circumstances should the status and dignity of the Holy Fire be jeopardised.


That alas, is not the case in most of the Atash Behrams and Agiaries of India today. Almost all the "Atash Padshahs" have been shifted, moved, year after year for flimsy reasons, like giving a new coat of paint to the building from inside and outside, laying of tiles on the walls of the sanctum sanctorum, and for a myriad other reasons, which are conveniently camouflaged under the omnibus term, "maintenance and repairs".


It is most unfortunate that today's Parsees treat the "Padshah Sahebs" as so much piece of furniture and fixture and are carried away by outward show and glamour.


Why an 'Atash' of the Adaran' fire is called 'Padshah', what vital role and function it performs in Nature, what connections it has with the various Fire Energies in Nature, what power and authority it wields, etc., are here delineated very briefly but cogently.


It will at once show why the Fire of an 'Atash-e-Adaran' or, for that matter, that of an 'Atash-e-Behram' is so sacrosanct and why, therefore, it should be treated, particularly by those in charge of the 'Agiaries' and Atash Behrams' and by those who come to pray before it with the utmost dignity and respect.


Disturbing the 'circuits' of such a consecrated Fire tantamounts to dethroning the 'Padshah' and the consequent disastrous effects which the entire Parsee community has to undergo!


The reader is requested to go through the article slowly so as to understand the real purport of some of the important paragraphs.

What are the elements of the Atash Padshah?

After the elaborate and complex process of its collection, purification, consecration and coronation, and during its tenure in the consecrated 'Agiary' building; the 'Adaran' Fire acquires 'Khshathra' = Power and Authority from Nature.


'Atar-e-Adaran' means the 'Atar' or Fire pertaining to 'Adar Yazat', who is the prime Force operating on "Atar-e-Mino Karko" — the supreme Fire Energy of Nature governing the ultra-physical planes. This Fire Energy of Mino Karko' is an integral and vital component of the primeval Fire Energy called "Athro Puthra Ahura Mazda". Lord Ahura Mazda has used the Fire Energy of 'Mino Karko' as the base for the creation of the entire world of matter. Thus, our worldly 'Atar-e-Adaran' is the physical manifestation and co-worker of the 'Atar' of 'Adar Yazad', viz., 'Mino Karko'.


It is common knowledge that the fires used for the purpose of the 'Adaran' Fire belong to the four earthly professions of an 'Athornan', 'Ratheshtar', 'Vastrayosh' and 'Hutokhsh'.

When these fires, over each of which certain rituals are performed (these rituals are too well known to be detailed here), are blended, concentrated and consecrated for enthronement the new resultant Fire is in communion with the "Ushtan" or 'life-breaths' of the four Fire Energies of the invisible but perishable ultra-physical realms, viz. "Atar-e-Mino Karko", "Atar-e-Vazisht", "Atar-e-Urvazisht" and "Atar-e- Spenisht".


The new 'Atash-e-Adaran' also establishes a direct link with the "Mithra" or 'thought-forces' and "Khoreh" or the aura and spiritual lustre of the four aforementioned natural Fire Energies of the ultra-physical world.


All these connections, collectively form a circuit, a "Ring Pass-Not" around the 'Adaran' Fire, which is being enthroned. After the coronation, the first chief natural circuit or 'Karsh' (also 'Kash') will be established in the ash surrounding the visible Fire in the container or 'Khuaan' containing it.


The moment this 'Karsh' is formed, the 'Adaran' Fire is automatically bestowed by Nature with 'Dahyupati' = Sovereignty.

It now wields the Righteous Power and Authority or "Hu-Khshatra", and is known as a "Padshah". The "Dahyupati" and "Padshahi" is owing to the 'Yazatic' currents which now constantly flow in the ash on the container in which the visible fire is kept.


Besides being a "Dahyupat" wielding "Khshathra", the Atash-e-Adaran is also a 'Rathaeshtar', i.e. a spiritual warrior, heavenly soldier instituted on Earth who has to fight ceaselessly, the constant attacks of Satan and the other Dark Forces of-Nature.


Moreover, this earthly embodiment of the natural Fire Energies of the ultra-physical calms acts as a "Zaothra" or "Alaat", i.e. a spiritual battery perpetually receiving the divine blessings and benevolent radiations and currents and transmitting them to all living beings within a certain radius. The 'Atash-e-Adaran' thus serves as a functionary agent bringing into connection and attuning with each all the Fire Energies operating in ultra-physical space.


Finally, this holy, concentrated Fire Energy on earth is a single, separate, living entity, possessing "Ahu", "Daena" and "Baod".


Because in the consecrated 'Atash Padshah', the 'Ushtan', breath, of the Yazatas is connected, it naturally possesses the extremely high philanthropic disposition and magnanimous nature of "Ahu". It also has, by the operation of Natural Laws, "Daena" = the Right Conscience in which resides 'Sarosh Yazata' and Baodangh'  the Divine Intelligence.


This living, throbbing, pulsating Being or Entity has a "head", "conscience", "limbs", "Khoreh" and "Aipee".

  • The "head" of the "Padshah" is the visible outward fire in which all the currents of the Fire Energies of the invisible perishable realms flow.
  • The "conscience" of the "Padshah" is the "Atash Dadgaah".
  • The "limbs" are the 6 "Karshes" or circuits of the 'Padshah', present in the "Agiary" (of which more, later).
  • The "Khoreh" or aura is the personal magnetism and the radiating glow emanating from the 'Aipee' or the atmosphere surrounding the Padshah, wherein are found the thermo electro-magnetic currents of the 'Yazats'.


The 'Atash-e-Adaran', therefore, doesn't just mean the visible outward fire alone.

The 6 circuits prevailing within the four walls of the 'Adaran' building, the sanctified atmosphere permeating the building, the 'Aipee'', the Atash Dadgaah' together constitute the full-fledged Atash-e-Adaran'. The entire Adaran building becomes a consecrated talismanic fortress wherein the holy deified fire is enthroned.


Of the 6 'Karshes' (circuits), the most important is the very first one, referred to earlier, which is formed in the top layer of the ash containing the visible fire. The strength of this Karsh depends on the 2nd circuit which gyrates around the 'Khuaan' or the 'Afargaanyu' of the Padshah, which in its turn, gets its strength from the 4 other 'Karshes' prevailing in the Agiary.

Why we should never shift the Atash Padshah

It is, therefore, of prime importance that under no circumstances should these 6 circuits, which interact with one another and constantly exchange fire and subtle energy and currents, be disturbed.


Disturb and break the flow of even one circuit and you upset the vital exchange of energy, resulting in a chain reaction which attenuates the spiritual splendour and atmosphere prevailing there, and finally culminates in bringing tremendous pressure and load on the 'Atash Padshah', thereby depriving Him of His Spiritual Power and Authority.


He then doesn't have the strength required of a Spiritual Warrior ('Rathaeshtar') and He is subjected to the incessant attacks from 'Gana-Min', the Evil Force operating in Nature. Instead of the 'Hu-Khshathra' = Benevolent Power prevailing there, the "Duz-Khshathra" or wicked Rule of Ahriman is clamped thereon.

It is for these vital reasons that in the past, our worthy ancestors considered it not only blasphemous but unthinkable to show even the slightest discourtesy, directly or indirectly, to the 'Atash Padshah'.

What happens when we shift the Atash Padshah

The moment the 'Atash Padshah' is lifted and moved out of the 'Khuaan', the most vital first circuit operating in the top ash base, snaps.

Soon, another circuit, or 'Karsh' of 'Spenta Armaiti' –  the circuit flowing round the floor on which the pedestal and the 'Khuaan' stand – also snaps.


In paragraph 1 of 'Paragard' (Chapter) 3 of the "Vendidad", in answer to a question by 'Asho' Zarathushtra, Dadar Ahura Mazda says that, "that hallowed ground is pleased and happy on which stands a consecrated "Atash Kadeh".

In the ground, on which the Padshah' is enthroned, there prevails a kind of a "Bazm", a "Rendezvous of Yazatic and other Divine Forces". When, therefore, the "Atash Padshah" is lifted from that ground, the "Bazm" gets disintegrated and the sanctified ground is displeased.


The "Padshah" that has been dethroned and shifted then loses His "Dahyupati", His Power to communicate with the other ethereal planes, His Power to fight the evil and His Power to bring back the blessings of the Divine Forces.


His "body" has been virtually cut off. He loses His separate Spiritual Entity. The visible fire then becomes a. mere 'Kebla'. This fire will now be constantly exposed to the attacks of evil forces working in Nature.

Exceptional circumstances when shifting the Padshah may be unavoidable

The only highly exceptional and extreme circumstances in which the 'Padshah' may be unavoidably moved are, when say,

  • a non-Zoroastrian rushes into the sanctum-sanctorum or
  • if the priest tending the Fire suddenly has a stroke and passes away inside the 'Gurnbaz' or
  • if the building adjoining the 'Agiary' is on fire, etc.


But, at no time should the Padshah be treated as so much piece of furniture or fixture. A coat of plastic emulsion or distemper or a layer of tiles may please and delight mortal eyes, but at what cost to the administrators and trustees of such 'Agiaries' in particular, and to the Parsee Zoroastrians living in the vicinity, in general ?


As the Bard would have said, "Gained everything, but lost the soul?"



Adi Doctor -


Dini Avaz  - Vol 5, No.1


***     ***     ***

Fwd: Vada Dasturji Meherjirana Navsari explains why an Atash cannnot be shifted across great distances

---------- Forwarded message ----------
From: TZML Admins
Date: Wed, Feb 17, 2016 at 2:39 PM
Subject: Vada Dasturji Meherjirana Navsari explains why an Atash cannnot be shifted across great distances
To: TZML <TraditionalZarathushtris@yahoogroups.com>

Vada Dasturji Meherjirana K N Dastoor of Navsari was against even shifting of the Tavdi Atash to Godreh Baug

- Parsi Pukar 

cc: Vada Dasturjis
cc: Ervad Sahebs including Ervad Principal Dr. Ramiyar Karanjia and Ervad Dr. Rooyinton Peer
cc: Traditional networks like TZML, TMYZ, TParsees, TMZANZ, TMZA of California, PIPZ
cc: WZO (India)
cc: The Udvada Samast Anjuman
cc: Parsi Press
cc: Prominent Parsis like Mr. Filly Marawalla, Mrs Pervin J. Misty, Mr Marzban Giara, Mr. Rustom Chothia, Mr and Mrs Tahmtan and Godafrid Aresh etc.

The midnight of 20th December 1999 and early morning of the 21st Roj Hormuzd, Mah Amardaad, Gaah Ushahin (Shahenshahi), y.z. 1369! 10 percent of the Parsi Community was walking on the road from Vatcha Gandhi Agiari to Godrej Baug at Nepean Sea Road, Mumbai, in solemn and devotional fellowship at a respectable distance from the Holi Aderaan Padshah, brought from Naysari, once a prominent town of the Parsis.
I write this with profound sorrow that the procedures adopted for bringing the Padshah Saheb from Naysari and enthroning Him in Mumbai were not in consonance with the religious and traditional prescriptions and did not take into account some principles regarding the spiritual purity of an Atash Padshah. Some vital rules were infringed to avoid hardship. It was the duty of the Dastoors and Mobeds to evolve a procedure as near as possible to the religious and traditional prescriptions and principles. What was actually done was based more on convenience and show-business than the adherence to the Rules. Those who volunteered to serve and help are not at all to be blamed for this, so also those faithful Behdins who walked with the King on the last leg of His journey. In fact their intense devotion was a mitigating factor for the agonised Padshah Saheb. And we, the Behdins and non-mobeds of the community can still do something to undo the damage.
There is another Truth about Atash taught in the Din. That is: It is the Padshah's function to fight with the physical, mental and spiritual pollutions going round in His area of operation. This function causes a strain on the Padshah and His energy diminishes in discharging the function. This divine Energy is required to be replenished by imparting the "Boy" ceremony five times a day.
The marathon ceremonies for consecrating the Atash-Baheraam and Aadraan are based on these fundamental Truths. So also the ceremonial Rules for shifting a Padshah from one place to another. Any violation of any Rule of consecration or shifting results in an "Aajaab" on the Padshah. "Aajaab" means oppression tyranny, strain, burden or stress, which depletes the coefficient of divinity in the Padshah.
When in the present case, the Rules were violated, the Padshah has undergone the Aajaab.
(Parsi Pukar September-October '99 Vol. 5; No. 3-4)

Wednesday, February 10, 2016


---------- Forwarded message ----------
From: "Dara Wadia" 
Date: 10 Feb 2016 03:25

This is rather long but it is a MUST READ in view of the current controversy created by lawyer Darius Khambata at the Udvada Iranshah Utsav backed by Khurshed Dastoor of the Udvada anjuman.

It is suggested that you forward this piece to all your Zarathustri relations and friends particularly in Mumbai and other parts of India to spread the TRUTH.

Best regards,



(In the light of the current controversy created by the lawyer Darius Khambata at the Udvada Iranshah Utsav, the erudite writings of late Roni Khan may be appropriate for the enlightenment of our members.  Perhaps you may deem it fit to forward a copy to Mr. Khambata for his enlightenment too!   - D.F.Wadia)


(Based on a thesis by Late Roni Khan)


By: D.F.Wadia.


             [ Late Roni Khan, an eminent scholar of our Mazdayasni Zarathustri religion, wrote a very thought provoking thesis which was published in the year 2001 entitled: 'Is The Zarathustrian Religion Universal?' by Marzban J. Giara.


            When Roni Khan writes, he writes with authority based on a well researched and in depth study of the subject matter. Moreover, there is absolute sincerity, intellectual integrity and frankness in all that he emphasizes. He has brought  enlightenment to lay Zarathushtris who are eager to know the truth. His insightful study of our religious scriptures, which transcends the confines of a scholarly inquiry, sheds a new and meaningful light on our beliefs as to our race and faith. Being a Mazdayasni Zarathustri is more than professing our religion; it also means belonging to our illustrious group of people which has distinguished itself as the faithful carrier of a unique culture.


            His timely foresight is a clarion call for our awakening. There is a propaganda let loose particularly in the West and to a certain extent in India too, where our race and religion are simultaneously diluted. "What both, Alexander and the Arabs, tried but failed to do, we may yet accomplish by our own hands  - God forbid!" he warns. He elaborates, "We are talking survival. A few more calculated shoves by the heterodox hands and we'll go over the brink!"


            He has dedicated the thesis to 'the scared memory of countless generations of our righteous fore-bearers whose faith and fortitude through thick and thin has made it possible for us to exist as  a living race and with a living religion.'


            There is a saying in English: 'Speak the truth. And speak it forever. Cost it what it will. He who hides the wrong he did; does the wrong thing still!' This upholding of moral conduct is well reflected in Asho Zarathushtra's precept: 'Who lets Untruth exist without protest; himself becomes supporter of Untruth.' (Gatha YasnaXLVI: 6).]


            The first and foremost fallacy propagated by the heterodox group in the Western world and India too, is that our pristine Mazdayasni Zarathustri religion, complete with all its unique religious practices, is universally applicable to all; and any one is free to join it. This is an absolute unscrupulous misguidance and must be vehemently opposed. It seems the heterodox group in our community has exploited the expression: 'freedom of choice' to implant the seed of such an erroneous presumption in the minds of lay Zarathushtris.


            The concept of freedom of choice expounded in Yasna 30-2 relates to the choice between the two paths: 'Mazdayasna' and 'Daevayasna' i.e. the good and evil ways of life. It refers only to moral choice between the good and the evil and is neither a permit to relinquish our religion nor a licence to invite others to join it.


            From Hadokht Nask (3-20 etseq.) it appears that towards the end of the Se-shab (the inter-life period of 57 years) each soul liable to take birth again chooses the religion for its next birth (Yasna 49-11). Hence, once a particular religion is chosen by an incarnating soul, it would be spiritually very wrong on its part to become a convert to some other religion during the course of its life on this earth.

 What is, therefore, divinely ordained cannot be set aside by the so called 'freedom of choice' concept unscrupulously professed by the heterodox group.

            All religions have unfolded in a steady sequence on the world stage as a part of the divine plan of Ahura Mazda (Gatha Yasna 45-9). Accordingly, all religions have inexorably come into existence as divine instruments in order to execute God's master plan for spiritual evolution of various groups of humanity. No single religion has ever been followed by all mankind and there is no religion which is 'universal' in its scope and suitability.


            The ultimate goal of mankind is to reach the union with the Divine. Different religions prescribe different disciplines to reach this goal depending upon the spiritual composition of different forms of humanity. In which group a soul will be born is determined in advance and the corresponding divine fields are established in it. Every religion is sent by God to humans with its respective divine fields which MUST be adhered to. It is ordained and we humans have no authority to alienate it or convert one born in a particular religion to other.


            If we go deeper in the spiritual aspect, we may find that souls vary in character from one another and accordingly the type of spiritual guidance required for their salvation varies. A soul belonging to a particular group would have a particular spiritual requirement which only a particular religion having the necessary forms of discipline can satisfy. This is the very reason why the religion a soul needs to belong to is determined before it incarnates. Any later disturbance in this ordained arrangement by human choice is obviously prohibited by the divine law to prevent hindrance in the spiritual advancement of the soul.  


            To preserve the classification of creatures living on this earth, intercourse between different species is not encouraged in nature. This concept is well documented particularly in medical science. Our biological genes are irrevocably linked to the parentage of our birth. It is the same with our 'spiritual' genes which are irrevocably linked with the religion of our birth. Skipping across from the ordained religion on to other is a betrayal of the sacred allegiance owed to one's own religion and disrupts nature's orderly process for the organized spiritual evolution of souls towards frashokereti (Union with the Divine).     


            It is unfortunate that the heterodox group has failed to comprehend that any religion has to be, and indeed is, more than just a philosophy dealing with the abstract metaphysical concept of HAKIKAT ( i.e. moral precepts, philosophies, concept of God and His creations etc. Our GATHAS form the essential part of this concept of Hakikat). A functional religion intended for practical implementation is always a complete spiritual system with ALL the four integrated and inseparable components of 1) HAKIKAT 2) MAAREFA (i.e. the channels, agencies, mediums for communion with the higher spiritual realms. Examples: The consecrated holy Fire, the talismanic spiritual instruments of Sudreh and Kashti, the maanthric prayers etc.) 3) TARIKATS (i.e. disciplines of rituals – e.g. performance of the Kashti ritual, conducting various rites and ceremonies, ablutions of Bareshnoom, Padyaab and Nahan etc.)  and 4) SHARIAT (i.e. rules of behavior and injunctions e.g. do's and don'ts which we are enjoined to obey like Sudhreh and Kashti to be worn next to our body at all times, disposal of the dead by Dokhmenashini wherever the dokhma facility is available, marrying only within the community, not polluting the elements of nature - earth, water and air etc.)


            It may be emphasized that although the moral precepts and philosophy of Zarathushtra contained in the GATHAS are vital components of our religion, they are not the sum total of our religion. We have to realize that 'religion' is something more than a mere course in moral science. It is a complete spiritual system for furthering our evolution. Accordingly, the above mentioned four components of our religion are interrelated, interacting and indispensable. They collectively range from the abstract to the concrete, from the conceptual to the tangible, from the philosophical to the practical and from the general to the specific. A fully functional religion is always an integral whole comprising of all these four elements together. 


            Other fallacy is the presumption that the GATHAS are the be all and end all of our religion. The heterodox group propagates that the GATHAS alone are the sole authentic texts and they comprise the whole of our pristine religion. This is often accompanied by the pompous pretension that the philosophic profundities and metaphysical mysteries contained therein can be penetrated merely with intellectual ability, rational thought and academic expertise. Roni in his book aptly points out: "When arrogance subdues devotion, when ego obstructs humility, when absolute perfection of VOHU MANAH  (the divine mind) is claimed by ordinary mortals, when degrees and diplomas replace self-realization, when doubt suffocates faith, when ignorance passes for wisdom, when licence is confused with freedom, when self-interest subverts obedience, when defiance destroys discipline, when progress excludes the wisdom of the ages, when the eternal is confused with the ephemeral, when prejudiced perceptions are promoted through artful twisting and misinterpretation of the scriptures, and when individuals scramble to justify their acts of heterodoxy and try to coerce the religion into being redefined for their own purposes; all these are lethal combinations with the potential to sink the ship of our pristine religion altogether."


            In the heterodox hands even the pristine philosophy of righteous living enshrined in the three spiritually uplifting words: Humata (good thoughts), Hukhta (good words) and Hvarshta (good deeds) is not spared the ignominy of becoming a pawn in their false propagation of the alleged universal nature of our religion and instigating conversion. It is one thing to say that righteous living determines whether one is a good Zarathushtri but it is quite a different thing to suggest that merely leading a righteous life would qualify one to be called a Mazdayasni Zarathushtri. Good thoughts, good words and good deeds are not something unique and special to Parsees only. They form the basis of moral teachings of ALL religions. Even an atheist who neither follows any religion nor believes in God would say that these are good for mankind and a guide to righteous life. 


            There is a vast difference between the intellectual rational mind and the spiritually illumined mind. (Soochaa mananghaa – Gatha Yasna 30-2). The ultimate truth of God and His creations can be comprehended only in the temple of purified souls and not in the temple of worldly academia.


               (For better manifestation of the concepts expounded in this article readers are directed to write to  Mr.Marazban J. Giara, Dhunmai Building, 667, Lady Jehangir Road, Dadar, MUMBAI 400014 for a copy of Late Roni  K. Khan's book:  IS THE ZARATHUSHTRIAN RELIGION  UNIVERSAL? )     




Posted by: Dara Wadia