[ilmeKhshnoom] DOKHM-E-NASHINI NOT A MERE SYSTEM OF DISPOSAL OF THE DEAD BODY.Part 1 of 7( File No 106)

From: The Parsee Voice <theparseevoice@gmail.com>
Date: Thu, Aug 13, 2015 at 9:19 PM
Subject: TheParseeVoice Fwd: [ilmeKhshnoom] DOKHM-E-NASHINI NOT A MERE SYSTEM OF DISPOSAL OF THE DEAD BODY.Part 1 of 7( File No 106)
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Dear Readers,

The community is currently being bombarded with write-ups about a historic event (sic) which has recently occurred viz. the inauguration of a new Prayer Hall for conducting the obsequies of those Parsees who use alternate modes of disposal of their dead. The facility is to be operational by the end of this month. Many unfortunate souls are going to get caught up in this propaganda and be 'convinced' that change is necessary. The root cause behind this is gross ignorance; ignorance of what 'death' is, what happens when death occurs, the constitution of Parsee's being and other spiritual truths. In many cases, it is just a 'I care a damn' attitude arising out of a secular education.

For any person to come to a logical conclusion on a course of action ny matter, it is necessary to be 'informed' on the same first and not get carried away by propaganda. This is even more pertinent when we deal with religious matters.  Towards this end, I am sharing with you in instalments, a series of articles written on this subject by an acclaimed scholar of the Zoroastrian religion Dastoorji Kaikhushroo Dastur Meherjirana, current High Priest of Navsari. Though it was written over a decade  ago, nothing has changed, as spiritual truths are eternal and so are our time tested religious institutions and practices.

H M Mistry

                    THIS SPECIAL ISSUE ON DOKHM-E-NASHINI

 

The Parsi Community is caught into a violent storm, where thoughts and feelings and sentiments and confusion and bewilderment are propelled up and down on all sides. Their age-old mode of Dokhm-e-nashini is having strong tremors. The community is confused. To add to the perplexity, political equations are written and unwritten; alliances are made and unmade.

 

The worst hit are the Bombay Parsi Punchayet trustees. "We are for the 'system'," they declared and then faced an onslaught from the prominent DDD's. The so termed orthodox roared in meetings and sittings. Their call now seems to be : continue the Dokhma as it goes on. DDD's shout : it has failed; however, if you want to go on, do so; but give us a Bangli on the land, where those bodies which are to be cremated could be brought, their Sachkaar, Geh Sarnaa, Uthamanu Sarosh be performed, then they be taken to a crematorium wherever outside the Dokhma, and their remaining 4 days ceremony be allowed to be performed in the Bangli. Orthodox furore again! No encouragement to crematorium; no use of Dokhma land for crematorianists. At one point, the knocking of the Court doors came dangerously near. Both factions met the trustees several times. Heat, temperature; rudeness, refined and unrefined; tea and biscuits.

 

As I observed from the outside of the storm, both factions did not want to go to Court. Why? And here both were found to be of one view that going to Court will expose "the present state of affairs at Doongervadi"! Then again when it is asked what is "this state of affair", the two suddenly and violently depart. "The system is working well; not that bad; crows and kites are doing it" - say the orthodox. "The system has become 'a health hazard,' a failure" say the DDD.

What about the trustees? They are bewildered. Their agony is quite some years old. They were frantically trying to consider "saving of the system" by various means like aviary and solar rays, and herbal powder and Ozone gas and acid carbonates. They were having meetings with some supposed to be important people since last three years. It was the disappearance of vultures that had caused the whole trouble. Your humble editor had attended a few of the meetings It was stated that the bodies are lying on the pavis and in the Bhandaar, the deep well within. The stench was reported to be acute in the Spenta complex and in Godrej Baag. Now it is said, the stench is reduced. As late as on 13-5-2001, Jam-e-Jamshed at page 12 carries a report of the erudite Dr. Homi Dhalla that the experiment with solar concentrator has proved extremely hopeful. The focused rays of the sun are observed to dehydrate the body and reduce it to a skeleton, dry and ready to be immersed in the Bhandar-well, by the fifth day. It seems that the concept of an urbanised Dokhma without vultures is now in the offing. It will be perhaps the best compromise between an ideal Dokhma as ordained by the Din and the present times of Kyamat - i.e., the most inhuman times.

How do we lay people look at the situation? We present to our readers', this special Issue on Dokhma and Dokhm-e-nashini. We place before you some relevant facts from Din and Duniya i.e. the mystical facts about the human journey in the next world and the existing facts of our experience of our daily life.

 

18-5-2001                                                              - Editor. Ervad K.N. Dastoor    ……………( Presently Vada Dasturji of Navsari)

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                  DOKHM-E-NASHINI NOT A MERE SYSTEM OF DISPOSAL OF THE DEAD BODY.

A SPIRITUAL INSTITUTION Helping the Departed Ruvaan (Soul) In Its Journey in the Next World.

                                  Chapter I

         

Three Components of a Living Human

 

An infinitely small speck called earth revolves and rotates in an infinitely expansive sky. It carries with it about 5 billions of human beings and millions of species of animals. We call those humans and animals as "the life" on the globe; and all life is prelude to death, as if death is an important part of life. So say all Religions and all saints, and they advise us to prepare for death during our life.

But we, the non-saintly people do not know what is death. We see a running and jumping energetic body suddenly becoming still and lying on the floor. What has happened? There was something in this body, which seems to have left the body. Was there really "something" within it? If so, where has "it" gone and how and why?

Modern science has no answer. Seers and Saints know. They know the science of life and death. Seers can see and saints can experience,. They proclaim that as there is death after life, so there is life after death. They are inseparable. All Religions have described that life as the onward journey of the "soul".

Let us delve a little into what the Zarthoshti Din Says about this life-death-life... cycle and the journey after death. (It is not much different from what other Religions say).

 

* * * * *

We identify human beings by their faces and bodies. So much so that we equate a man or woman with his or her body; and we ourselves think that the word "I" means the body. But that is not true. The very fact that we pray for the dead and get ceremonies performed for the dead, indicate that there is more to a human than the body alone. We have a hazy notion that there is something like 'soul' in us. We often use the word "Ruvaan" for "the departed soul".

 

All Religions teach the composition of a human. Their wordings, terminologies and picturisations appear different, but the Science they teach is inherently the same. We try to understand the Science in the Zarthoshti terminology.

 

The Living Human.

There are three components to a human being living on earth. In English, we can call them: (i) physical (ii) non-physical (iii) divine.

The physical is the body of our daily experience. It has an exterior with face, hand, chest, stomach, legs, etc.; and an interior with brain, heart, intestine etc., which can be seen on a surgery table. This body is made up of 'cells'. Cells are large molecular combinations of certain atoms like carbon, hydrogen, oxygen, nitrogen, sulphur.

The non-physical component is not made of the atoms of matter. It is an energy formation. Certain subtle kinds of spiritual energies are combined with each other, and result in the formation of "energy strings". These are beyond the vision and imagination of the ordinary non-saintly humans like us. The physical sciences cannot fathom them. The seers and saint, who can see and know, declare that the physical body of our experience is the result of the vibrations, rotations and revolutions of these subtle energy strings. The Zarthoshti Science has named them "Anaasar". They are classified in the multiples of 4. There is a series indicating their classifications viz. 4, 4 x 2, 4 x 4, 4 x 8, 4 x 16, 4 x 64. (The Kriya of Taano in Dokhma is based on these energy equations. More about it later.)

The Zarthoshti Mystical Science teaches that the cells in the physical body are alive because of the energies emanating from the "Anaasar"s of the non-physical body. The energy to live is thus a flow from the "Anaasar"s. At death the flow is switched off. The cells loose their energy; they die; the physical body dies; but the Anaasar's are still vibrating. They are now to be separated from the physical body; and here, the devouring of the corpse by the vultures and the parallel rays of the sun achieve this separation. Why is this disintegrating chemistry necessary for the departed, we'll see later.

Let us first have a complete elementary picture of the composition of a human. We have seen that the second component of the living human personality is the non-physical energy body. It is the storehouse of spiritual energy. It radiates and infuses that energy into the physical body. It is because of this energy that the physical body lives i.e. has life in it. The energy reaches the 'Anaasar's, energise them and enlivens the cells. In elementary terminology, this energy storehouse - the non-physical component - is called "Keherpa".

Then there is a third component: the divine. In a simpler word, it is called "Ruvaan," something akin to soul or Atmaa in the great Hindu Dharma. The physical body is made up of matter. The Keherpa - the second component - is made up of spiritual energy; and Ruvaan is composed of the Light Divine, the Light of Ahura, sometimes also called Yazatic Light. Every human, may he be a die hard sinner or a holy saint, has a spark of Ahuramazda in him. (No doubt, 'she' and 'her' included!)

In the deeper Science, each of the three component have 3 subdivisions, which are named in Yazashney Ha 55:

I Physical: Tanu, Gaethaa, Azda

II Non-physical: Keherpa, Ushtaan, Teyvishi.

III Divine: Ruvaan, Baodaang, Fravash.

It is beyond the scope of this article to go deeper into this science.

 

WHAT ABOUT THE MIND AND CONSCIOUSNESS?.

The humans on earth have a peculiar faculty; consciousness. To be conscious means to be aware of anything through some identification process going on in us. It is often equated with mind. It is the mind which is said to be aware of something; in other words the mind has power to think on things of which it is aware. However scientists, psychologists and psychiatrics have explored various levels of consciousness in men, women and children by various methods. There lies deep in the humans a store of memories and unknown regions. Numerous books are written by Western Scientists on this subject. The emerging picture is confusing. However, the Saints Sages and Seers of all Religions and Mystic Sciences have gifted to the humans several 'Yogic exercises and disciplines to expand the consciousness. This means to be conscious of things of which we have no idea whatsoever at the present stage.

The Zarthoshti Mysticism reveals a complicated science of consciousness. Very tersely, a human has three kinds of consciousness; each is associated with the three components narrated above. Each of the three has one kind of consciousness. The physical body has a physical consciousness; the non-physical part -Keherp - has spiritual consciousness; the divine component - the Ruvaan has its own consciousness. In the ordinary non-saintly people like us, the only consciousness which is awake and working is the physical; the other two non-physical and divine are sleeping. In the saints and sages these two are awakened in various levels.

Why am I saying all this? Because it has great relevance to life, death, disposal of the dead body and above all Dokhm-e-nashini.

* * * * *

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

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The Best System for the Zoroastrian Soul to leave the body behind

Dakhma-Nashini and Khurshed-Nigarishni (exposure to the Glorious Sun) is the best system for liberating the soul from the body for us Zoroastrians. The dead body has to lie open to the sky, and the sun needs to fall on it for a Zoroastrian soul to be liberated from the body. This doesn't apply to other religions, but it applies to us. Would you want your soul not to be liberated in the end time? Who would want that? Fellow Zoroastrians, work for strengthening the system, and not for destroying it.

Sun-exposure is not just a ritual, it is just the way we Zoroastrian souls were made. Our bodies were not meant for coffins or for burning. Our souls will find it easier to leave this physical world if the bodies are exposed to the glorious sun and lie under the open sky, and the soul becomes free like a bird. I have realized this, I pray that you realize it too.

Each religion presribes a way that is best suited to that particular soul born in it. For the Hindu, the path of cremation is ok, for the Christian, burial is ok, and for the Zoroastrian, the method of sun-exposure - Dakhma-Nashini - is the ancient and best way to release the soul from the physical world.

When life leaves a living body, the blood congeals and starts to putrefy, and the flesh starts to decompose as well. The soul has left the body, but is still attached to it and is not fully free until the morning of the fourth day. It then leaves this world, pushed by the force of the Holy Mathravani and the method of Sun-exposure (Dakhma-Nashini) which helps it to break all ties to this world. It is said that there are no ghosts among the Parsis of India as a result.

The liberals say the soul has left the body so it doesnt matter what happens to the body. Not really, this shows they do not know the Avestan scriptures or do not believe in the scriptures. Our scriptures say that that soul sits near the head of the body for the first three days and nights, i.e. it is still attached to it. So, if you burn the body, the Zoroastrian soul will get confused, and if you bury it, the Zoroastrian soul will be suffocated for those three days and nights, that is why we do not bury or cremate but only expose to the Sun. God Bless you and yours.

(From a Facebook Post by Porus).

Zoroastrian Mysticism - by Firdosh Sukhia

Zoroastrian Mysticism - by Firdosh Sukhia

There is something very wrong with the world that we are made to see around us. Human Society is not happy, there is

protest, discontentment, poverty, inequality, greed, corruption, Ego, Fanatics', Agnostics', natural calamities occurring with frightening regularity and above all Global terrorism which just does not want to call it a day.In short there is chaos everywhere. One word that can describe all this is "Qayamat". In Jamasphi" and at many places in our Zoroastrian scriptures like"Chithrem Buyaat" prayers, it is mentioned that time is near for Shah Behram Varjawand our Saviour to come in this Qayamat and revive us and our Deen. The Saviours from other religions will also appear and will work together with a common goal for grooming mankind and his spiritual revival.

The Western Astrology call this as Aquarian age and phenomenon that we see today are occuring with lightening quickness. For we never knew that Communist USSR will disintegrate one day and fragment into many small nations, that Germany will one day be united, the revolution in Egypt, Syria, the fall of dictators, and China a sleeping giant awakening to technological boom are all an indicator that we are very much in this Aquarian age. The transition from the Age of Pisces to Aquarian Age is already taking its toll till we roll into Age of peace and calm. We are looking forward to being Optimistic and not being fatally Pessimists. Please see the link provided:- http://en.wikipedia.org/wiki/Age_of_Aquarius

More than 100 years before in past when faith was at its lowest Nadir in our community without caring for deep religious significance when there was idle talks about futility of our time tested customs like Dokhmenashini, Rituals, Sudreh Kusti being only a symbol, Avesta Manthra prayers being considered as waste of time, faulty myopic thinking that offerings of sandalwood to Atash Padshah being waste of sound monetary resources which could have been better utilized for betterment of our community, lack of faith was the reason behind these ignorance's. Ignorance coupled with arrogance was, and still is the main reason stymieing our spiritual progress.

The Zoroastrian hidden Masters in Demavand who are very much concerned about our community's spiritual progress saw the need of sending a forerunner before the advent of Shah Behram Varjawand Saheb, and they chose Behramshah Nawroji Shroff whom his followers lovingly call him as Ustad Saheb. He brought amongst us Zoroastrian Mysticism called as Zarathosti Ilme-Khshnoom.

The word Khshnoom can be found even in our scriptures, so it is not something alien that is thrust on us. It is the revival of the lost knowledge called as Ilme-Khshnoom that our forefathers had with them that kept the flame of faith burning in their hearts, that Ustad saheb brought for us. The literature is penned down by his chosen and authorized disciples late Dr. Saheb Faramroze Sohrabji Chiniwala, and Late Jehangirji S. Chinwala.

Late Ervad Phiroze Shapurji Masani had for so many years maintained his publication "Frashogard" all under guidance of Ustad Saheb. Today we see that day by day our faith is again going downhill. The need of Saviour can only be felt when all seems to be lost towards Traditional cause. It is to rekindle that hope and faith and iron out unwarranted fear of our religion dying a premature death that this Blog will be looking forward to. The aim for starting this Blog is to translate the majority of Khshnoom literature that is in Gujarati writings of Late Chiniwala brothers and Late Phiroze Masani for the benefit of those genuinely interested in Zoroastrian Mysticism .

When there is too much of chaos nature allows it only up to a certain threshold limit, once it crosses the limits it puts a

full stop to it, for nature has its own ways of bringing Order out of Chaos.

So in mean time what are we Zarathosti Bastekustian supposed to do that will hasten the advent of Shah Behram Varjawand Saheb ? Are we supposed to look skywards and wait for him eternally ? His advent will much depend upon us also.

In nature there is a law of "Supply and Demand". If the demand is there, supply is guaranteed. In Bible it is said that "Ask and it shall be given to you, seek and you will find it, knock and the doors will open to you." ….. Mathew 7:7 Niv. Unfortunately the much needed knock never seems to happen and everybody is busy enjoying their fun filled moments and warns us to keep off limits of their rights and Freedom. But they seem to forget that behind every right that one asks for, there is a responsibility which is conveniently forgotten.

"RTI" also known as "Right to information"is blatantly misused in today's world of so called Freedom . Some want Freedom to enjoy whatever is appealing to them, but is considered as Taboo in Society. Not before all these false ideology will be swept away by fury of nature and realization of folly will dawn naturally aftermath,nevertheless too late by then, but the road will be paved for introducing Shah Behram Varjawand to the world.

In middle of face-off between two warring sides and Chaos, we will come to know the time of Varjawand Saheb's arrival automatically. As a Mother knows intuitively the time of delivery of the baby, we will feel the desperate pangs of labour like a Mother feels before her delivery.

Right now only a few are longing for his arrival but just as "A lone sparrow does not herald a spring" similarly one requires a collective thought force to set everything in motion. For that I had started a short exercise every 7 a.m. in morning but unfortunately we don't seem to realize its importance. Till we are all vibrating with one frequency, other word is called as Hum Mithra, Varjawand Saheb's advent will be a distant dream only. The exercise is as under to be followed by a Mithra every 7 a.m. or around that time frame. No need to be very rigid about time. The Mithra is as under:-

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

Best regards,

Firdosh K Sukhia

firdosh.sukhia@gmail.com

Appeals for General Assistance and for Kathi funds for the Indawalla Agiary, Dhobhi Talao, Mumbai

---------- Forwarded message ---------
From: Tehemton B Adenwalla
Date: Tue, Jul 3, 2012 at 9:42 PM
Subject: Appeals for General Assistance and for Kathi funds for the Indawalla Agiary, Dhobhi Talao, Mumbai
To: TZML <TraditionalZarathushtris@yahoogroups.com>

Baname Khuda!

 

Dear Zarathushti humdins,

 

today on Behram roz of Bahman mah, YZ 1381 (Tues, 3 July 2012) is the Salgreh of the Indawalla Agiary.

 

This agiary is located at Dhobhi Talao, behind the world famous Parsi Dairy Farm.

 

Please respond favourably to the following 2 Appeals by making donations as per your circumstances.

 

Also circulate this message amongst other Zarathushtis whom you know of..

 

APPEAL    APPEAL    APPEAL

(Reproduced from a notice put in the agiary)

 

This is to bring to the kind noticce of the behdins that those interested in making contributions for the agiary are requested to give the contribution to the Panthaky Saheb for which a receipt will be given signed by the trustees.

 

Contributions can be given in cash or kind. A kind request is made to the behdins to come forward and contribute for the betterment of the Adarian Saheb.

 

Thanking you,

 

Panthaky Ervad Behram Rustomji Dordi.

 

=================================================================================

 

APPEAL - KATHI       APPEAL - KATHI       APPEAL - KATHI

(Reproduced from a notice put in the agiary)

 

This is to bring to the kind notice of the behdins that there is kathi requirement in the agiary.

 

Hence a kind appeal is made to the behdins.

 

Those interested to donate kathi are required to contact Mr. Gowadia on the below mentioned number.

 

Contact Details: 022 - 2386-7568

 

Thanking you,

 

Panthaky Ervad Behram Rustomji Dordi.

 

=================================================================================

 

Please respond favourably to the following 2 Appeals by making donations as per your circumstances.

 

Also circulate this message amongst other Zarathushtis whom you know of..

 

 

 

 

Saga of the Aryans Volume III to V Published

John Morgan from Publisher Arktos writes "The second novel in the "Saga of the Aryan Race" series is now in print from Arktos, following our publication of the first novel last year. The series is based on the Zoroastrian scriptures, and is written by Porus Homi Havewala, a Parsi Zoroastrian author from India. This volume tells the story of the youth of the Prophet, Asho Zarathustra." 

There are three Volumes in this printed novel. They are "Vol III: Asho Zarathustra: The Saviour walks forth", "Vol IV: Ahura Mazda Reveals Himself", and "Vol V: The Aryan King of Iran".

http://www.arktos.com/the-saga-of-the-aryan-race-volume-iii-v.html?goback=%2Egmp_77942%2Egde_77942_member_129136681

Parsi Irani Zarathushtis ~ by Ervad Dr. Rooyintan Peshotan Peer - A MUST READ

Thu 10 May 2012

Ervad Dr. Rooyintan Peshotan Peer's excellent opinion to the Valsad Parsi Anjuman in the case of

Goolrukh M Gupta vs. Valsad Parsi Anjuman, Gujarat High Court,

encompassing the history of Parsi Irani Zarathushtis in India, the Doongarwadi issue,

entry into places of worship and marriage.

Ervad Dr Rooyintan Peshotan Peer is one of our 3 recognised and accepted Zarathushtrian scholar priests, along with Ervad Dr Ramiyar Parvez Karanjia and Ervad Parvez M Bajan.

It is essential basic reading for all young Parsi Irani Zarathushti girls and boys, men and women.

The basics and the conclusive facts have been stated and explained here, but it should be noted that the subject is in fact far more complex and deep.

25 August 2011

Sam Chothia
Secretary,
Valsad Parsi Anjuman,
Valsad-Gujarat.

Dear Sir, 

This is with reference to your request over the telephone asking for my opinion in the matter of the Parsi women married out of the community not being granted permission to enter our holy places of worship including the Bunglis at the Doongerwadi.

I have to draw your attention in the first place that the nature of the matter is such that it cannot be expressed in a few written words. It requires a thorough oral expression in considerable detail with proper background and context to the said matter. However I will try to express myself over the relevant points in brief as follows:-

The present Parsi Community (living in India, Iran and elsewhere) is one of the smallest communities of the world. It is a remnant of the ancient Iranian people professing the Zoroastrian Religion. In ancient times, the Iranian people had come in cultural, commercial and political contact with nearly all nations of the world: the ancient Hindus, the Chinese, the Egyptians, the Babylonians, the Assyrians, the Israelites, the Arabs, the Greeks, the Romans, and other peoples. The Parsis are the descendants of this Iranian people who flourished and played an important role in world history under the royal dynasties from the earliest times up to about the middle of the seventh century of the Christian era.

After the Arab conquest of Iran, and the downfall of the last Parsi Empire of the Sassanians (641 A.C.), the Zoroastrians of Iran were subjected to religious persecution, and consequently a great majority of them were gradually converted to Islam. But a handful of the Zoroastrians remained faithful and stuck to their ancestral religion in spite of hardship, violence, disabilities, persecutions and massacres for centuries. A faithful few of the Iranian Zoroastrians, who remained steadfast to their ancestral religion, left Iran after the downfall of their empire on account of the unbearable conditions prevailing there, and settled on the west coast of India in order to preserve their RELIGION. In later centuries, some more Zoroastrians migrated individually or in small groups from Iran to India for the same reason.

The present Parsi community, therefore, comprises of:

1. The Zoroastrian descendants of those inhabitants of Iran, still living in Iran, who remained faithful to their ancestral religion even after the downfall of the Sassanian empire.

2. The Zoroastrian descendants of those inhabitants of Iran, who remained faithful to their ancestral religion and who left Iran after the downfall of the Sassanian empire and settled in India, (between 8th and 10th c. A.C.) as also those Zoroastrians of Iran who migrated to India and elsewhere during the later centuries. (Those who came from Iran to India in the last couple of centuries, were additionally termed 'Irani Zoroastrians' by the Parsis of India, simply for the sake of identification).

The Zoroastrian Religion preaches secularism in its original form. It shows utmost tolerance towards other religions and towards mankind in general. It also believes in the Divine Rule of Nature in the manner that each individual's birth in a particular religion is according to the Divine Plan, just as each individual's birth in a particular family, and to 'particular set of parents' entail. For that reason, the Zoroastrian Religion does not encourage conversion from one religion to the other, as it amounts to a great disturbance in the Law of Nature. All these values were manifested as early as in the reigns of their illustrious emperors who ruled over ancient Iran, and nearly half of the world at certain periods of time. They had granted full freedom to their various subjects to follow their own religions.

It is for the same virtues and beliefs in the Zoroastrian Religion that throughout the long and illustrious reigns of the Zoroastrian empires in Iran, there is no example recorded of any forced conversions of their subject people, or for that matter, any form of religious persecution. This speaks volumes of their religious adherence and the values of benevolent kingship in those times, when only the concept of 'might is right' was accepted.

Just as the Zoroastrian Religion does not advocate proselytism, it also forbids inter-communal marriages, which it views as simply another form of conversion. Even after coming to India, the Parsis have adhered to these religious tenets. Throughout their history here, they have lived respectfully and in amity and in harmony with all other communities, and yet retaining their distinct unique identity by preserving and maintaining their spiritual and physical characteristics. Even in Iran, after the downfall of the Zoroastrian Empire, in spite of hardships, indignities, cruelties and persecution extending over about twelve centuries, the Parsis there have admirably preserved their Zoroastrian quality, virtue and character in public and private life. But elsewhere in other places to where they had migrated (like China, etc.), there is no trace of them as they did not adhere to their basic tenets, and were sucked into the vast local milieu respectively. Even a British Judge, Justice Lord Beamon, in his orbiter in a case in the year 1909, has observed that there is not a single example of any religious conversion by the Parsis recorded in its nearly 1200 years of history in India.

As stated above, Zoroastrianism forbids inter-communal marriages, and that too for either of the sexes, both males and females. There are ample scriptural references for the same, which I understand you might have gathered by now from various sources. The divinely revealed 'Pak' (sacred) Avesta condemns intermarriage as a "sin" against one's soul, lineage and religion! The Mazdayasni Zarathushti Religion also considers marriage to be a very sacred ritual, a sacrament; and it is religiously valid only if both the partners are Zarathushtis by birth. Therefore when the ritual of 'Ashirwad' takes place, the Mobed (priest), while reciting the Pazend Benediction under oath, declares that he is conducting the ritual of 'Ashirwad' according to the laws of the Mazdayasni Zarathushti Religion. Our time-tested traditions and customs state that for the marriage to be religiously valid, the ritual of 'Ashirwad' must be performed, and the said ritual must be peformed by duly initiated priests, and in the presence of at least two Parsi-Irani-Zarathushti witnesses.

In this matter of 'intermarriages', the unique concept of 'KHOREH' (loosely translated as 'aura') in the Zoroastrian Religion needs to be thoroughly understood. The 'Khoreh' of each community is unique, and is built over a period of many generations within the members of the said community itself, and by adhering to the given tenets and customs of the respective religions. The mixing of such 'Khorehs', either by intermarriage or by conversion, causes great spiritual disturbances in Nature.

There are specific rituals and religious observances (known as the 'Tariqats' in the Zoroastrian Religion) prescribed in each religion for the maintenance and enhancement of such 'Khorehs'. The rituals of 'saadu nahan' and 'bareshnum' are given to purify the 'khoreh' by purifying the elements of water and fire that are within each one of us. Both water and fire are made up of atoms containing electrons. These electrons inevitably produce an electronic 'field' which in turn produces a magnetic 'field'. The two 'fields' work together as 'electro-magnetic force fields'. This electro-magnetic force field depends upon the degree of purity of the inner water and fire which creates the 'khoreh' as either 'pure' or 'dark', meaning not so pure. Being magnetic, the 'khoreh' absorbs the influences of others' 'khorehs'. The 'Parsi-Irani-Zarathushti khoreh' is therefore, through the recitation of the distinct 'maaanthravaani', specific rituals and the subsequent 'Tariqats', sudreh-kushti' and the other spiritual disciplines, distinct from the 'Khoreh' of followers of other religions. When such 'khorehs' get 'mixed', they display many other 'colours' and influences; and consequently, the spiritual places of worship, which are consecrated elaborately with distinct ceremonies, get affected when such persons enter them. Many other religious communities in India as well as in the world do not allow such practices for the same reason. The famous case of Smt. Indira Gandhi not being allowed into the Jagannath Puri Temple is one such example.

In some of the religious communities, there is the practice of the non-member to necessarily get converted to that religion in the matter of marriage with a member of that community. In the case of those who claim, particularly the girls , that they have married under the Special Marriage Act, and that they have not abandoned their Religion, majority of them later on pass through the marriage ritual ceremonies of the religion of their respective spouses. This is also considered another form of conversion since the religious laws of those communities require that both the candidates ought to be following the same religion. In this way the majority of the Parsi Irani Zarathushti girls are deemed to have gone out of their Religion, and therefore a general law is applied to them in line with that applied to the non-Zoroastrians in matters religious. (Refer to the Resolution of 1918 with specific words mentioned to this effect, and which is drafted much before the Special Marriage Act came into effect.) In the struggle for survival, different communities may have different rules and methods according to their requirements. It is like the case of 'someone's food is another one's poison'.

In today's Parsi community in India, every one of the prospective marriage candidates is aware in some way or the other that marriage outside the community is 'something which is not proper'. In the Parsi community, girls are neither married off forcibly, nor without their consent, nor at a very early age, even as we find such practices common in several other communities. In short, they make an informed choice about their marriage after they attain the level of maturity. That is the precise time when they have ample opportunities to enquire and get themselves informed about the reasons and the socio-religious consequences if they were to consider marriage outside the community. Yet they plunge themselves headlong into the mess, and then try to get the religious laws veer around their personal suitabilities, likes and dislikes, in the name of individual freedom. At this point one has to realize that a community is like an Institution or an Association where certain rules and regulations are required to keep it going, otherwise there could be complete chaos and disorder with subsequent disintegration, if it were to follow each individual member's whims and fancies. It can be substantiated beyond any doubt that the Parsi-Irani Zarathushtis do NOT perpetrate any injustice to the intermarried 'Zarathushtis' in the name of 'religion', when the intermarried Zarathushtis, male or female, of their own accord, willingly disobey the religiously mandated laws which condemn intermarriage, and the age-old socio-religious customs against the concept of intermarriage (which is detrimental to the cause of the community), and thereby themselves abandon the 'right' to be the practitioners of the Zarathushti Religion.

Intermarriage is a spiritual sin because religion is the spiritual food of the soul without which the soul suffers. In an intermarriage, either one partner has to surrender completely (including one's children) to the dominant partner of the other religion (compulsorily in many cases); OR in order to keep peace at home, both the partners have to make compromises regarding their respective religions. Social surveys reveal that the children of such intermarried couples do not benefit spiritually from strong religious bonds, and in the course of time, move away from both the religions. One could therefore realize that in a small community like the Parsis, the practice of intermarriage does not in any way benefit the community or the religion. In fact it harms the survival of the religion and community, and that is why in the Zarathushti prayer of 'Patet Pashemani' (prayer of repentence), it is considered to be an "ako paye gunah", or a sin of the worst degree. The several "ako paye gunah" mentioned in the same paragraph are said to be of the category of "gunahio pulshavad", i.e. those that cause difficulty to the soul in crossing over the "Chinvat Bridge" (crossover from this world to the next).

In India, historically, some references are found since the last couple of centuries of some Parsi males either having non-Parsi spouses or having live-in relationships with such women. The earliest instance in this matter is recorded in the year 1830 when the Parsi Punchayet summoned the Samast Parsi Anjuman Meeting, and passed resolutions against such practices, against such persons, and also against the progenies of such persons; and certain rules and regulations were formulated Then in subsequent periods, such Samast Anjuman Meetings were called whenever such needs arose, and strictures were passed against such practices. In 1909, the historic Bombay Parsi Punchayet case caused much turmoil in the Parsi community at that time. Attempts were made to justify intermarriage and conversion in the Parsi community by a certain section of influential people. Thereafter, the Punchayet itself called several meetings, and many institutions, including the priestly ones, dealt with the matter very seriously, and thereby saved the Parsi community from disintegrating. It is again only since last 25 years or so that the matter is raised again, and has escalated into a serious problem, chiefly because of the sluggishness of the leaders concerned.

Around 100 years ago, some very stray incidents of Parsi girls marrying outside the community might have been recorded, which is echoed in one of the Resolutions passed in a Public Meeting convened in May 1918 (a copy of which is sent herewith). The Zarathushti Parsis are a patrilineal community in the sense that Zarathushti girls at birth take their father's name as their middle name as well as their father's surname till they marry, and thereafter take the husband's name and surname replacing the father's. Take the example of an 'osti' girl from a 'mobed' family marrying a 'behdin' and thereby she is considered no more an 'osti' but a 'behdin', and her name is recited accordingly together with her husband's in all 'naam-grahans' (roll-calls with religious titles) in the rituals where individual names are recited. This is not discrimination! It is a "ritual tradition" continued since countless millennia. The sacred names of Zarathushti females are always taken with the name of their Zarathushti father, if unmarried, or with the husband, if married. And There is no practice till date of taking non-Zarathushti names in our 'naam-grahans'!

All in all, this whole matter is about putting the interest of an individual's self below the larger interest of the community, just as putting the larger interest of the country in normal or difficult times above that of the freedom of an individual.

I hope this much material will suffice in your endeavor in the matter under review.

Yours sincerely, 

Ervad Dr. Rooyintan Peshotan Peer.

 

THE ANCIENT TALE OF THE WOODCUTTER MISHKIN AND HIS GREAT FORTUNE

http://tenets.zoroastrianism.com/GreatTaleofBehramYazad.pdf

There is a wonderful tale of tradition that is told when our Parsi-Irani Zarathushtri people are in great need or difficulty. In this tale, we tell the story of how a poor woodcutter, called Mishkin, was helped and uplifted by the spiritual and heavenly help of Shah Behram Yazad, a great worshippable divinity in our religion who has the power to remove obstacles and ease all difficulties.