** Atash Beharam of Udvada **

Fire Temple at Udvada

Photograph dated 1909

** NAVZOTE **

The induction of a person into the fold of the Zoroastrian religion is known as Navzote. The word Navzote is made up of two terms: (1) Nao meaning new, and (2) Zote meaning one who offers prayers. Hence the word Navzote (Naozote, Nawzud, Nozud, Naojote) has been interpreted to mean a new initiate who will offer Zoroastrian prayers. The Irani Zoroastrians use the phrase "sedreh-pushi" (which means putting on the shirt) for this ceremony.

The initiation seems to be based on the ancient Indo-Iranian custom of investing only the male members of society with a sacred girdle as a sign of their membership within the community. A similiar practice persists to-day among the upper caste Hindus where male members are ceremonially invested with a sacred cord at the time generally called the ceremony of the Second Birth (Skt. UPANAYANA) conducted between the ages of eight and twelve The pre-Zoroastrian origin of the rite of initiation is found in 'Dadestan-i-Denig', (Ch. 39, 18-19) where it is clearly stated that king Yima Xshaeta (Jamshid) introduced the sacred girdle, centuries before Zarathushtra. The age of initiation into the faith of Zarathushtra was gradually lowered with the present day Irani Zoroastrians undergoing it between the ages of twelve and fifteen. The Parsis (Zoroastrian of India) believe that their children at the age of seven must be invested with the Sedreh (shirt) and Kusti (girdle) which are the visible insignia of the religion. For the formal ceremony of admission of the child to the Zoroastrian fold, relatives and friends are invited. They bear witness to the declaration of the candidate's acceptance of the Zoroastrian religion during the ceremony when the child is invested with Sedreh and Kusti. The Navzote is an occasion for rejoicing, because a new worshiper has been added to the ranks of the Zoroastrians.

The Parsi version of the Navzote ceremony consists of four parts:

(1) Nahn
(2) Prayers of Repentance
(3) Investiture of Sedreh and Kusti
(4) Blessings

(1) Nahn
The word Nahn (Sanskrit: Snan) literally means bath and is a kind of physical and spiritual purification. After reciting a short prayer, the candidate is asked to chew a pomegranate leaf, sip Nirang (Taro) and take a bath.

(2) Prayers of Repentance
After the bath, the child is taken to a room, where the congregation has assembled. The part of the child's body which is to be covered with the Sedreh by the priest, is wrapped in a shawl which can be easily removed. The child is made to sit facing the Sun (east or west) on a low wooden stool (Patlo) placed on a stage and the officiating priest sits opposite to him, amongst other priests who are invited to invoke blessings on the child.

A tray containing clothes for the child along with some betel leaves and areca nuts (pan and sopari), pieces of sugar, rice, and garland of flowers is placed on the stage. All these have nothing to do with the Zoroastrian religion, but being considered in India as symbols of good luck, are later on handed to the child by the officiating priest. Another tray containing a mixture of rice, small slices of coconut, raisins etc., a lighted oil lamp, and a fire vase are also placed on the stage.

The Sedreh is placed in the child's hands and all the priests begin to recite the Patet Pashani, a Pazand prayer of repentance composed by Dastur Adarbad Mahraspand. During this period the child is expected to pray as many Ahunavars as possible. The Patet is recited in order to ask forgiveness for the child's past deeds which were done in innocence.

(3) Investiture of Sedreh and Kusti
The officiating priest and the child both stand up on the stage and face each other for the investiture ceremony. The Sedreh is placed in an easy to wear position upon the child hands which are held by the priest and they both chant the Din No Kalmo or Confession of Faith.

The priest and child together recite one Ahunavar and upon the word shyaothananãm, meaning action or deeds, the priest ceremoniously makes the celebrant wear the Sedreh, which is a white shirt made of cotton. White symbolizes purity of thoughts, words and deeds and cotton represents the plant kingdom. It is believed that the child is now invested with the "garment of the good mind".

The officiating priest then positions himself behind the child and holding the Kusti in his hands, begins to recite aloud a portion of the prayers from the Ohrmazd Yasht followed by the small Khshnuman of Ohrmazd.

The priest and child now begin to recite the Ahura Mazda Khodae prayer. Upon the words Manashni, Gavashni, Kunashni, the priest makes two loops of the Kusti. The two loops signify the present material world and the future spiritual world and it is enjoined that the two worlds are linked because just as we sow in this world so shall we reap in the other.

Upon the words Khshnothra Ahurahe Mazdao the priest encircles the Kusti twice around the child's waist and they recite two Yatha Ahu Vairyos. Each time on the word shyaothananãm of the Yatha Ahu Vairyo, a knot is made; and the word shyaothananãm is emphasized in order to indicate to the child the importance of good deeds required to fulfill a religious commitment. Finally, the Kusti is encircled around the child's waist and a reef knot is made at the back whilst reciting the Ashem Vohu prayer. The Kushti is made of wool, which represents the animal kingdom and it is tied around the waist, the middle part of the body, to signify moderation. It is made of 72 strands to signify the 72 Has (chapters) of the Yasna, one of the religious scriptures of the Zoroastrian religion. The Sudreh and Kusti are also considered as symbols that remind the initiate to share this world with the plant and the animal kingdom.

The child, as a newly confirmed initiate, next declares an oath of allegiance to the religion by reciting Jasa-mê avanghe mazda prayer in unison with the officiating priest. With the words:

mazdayasnô ahmî mazdayasnô zarathushtrish
(I am a Mazda worshipper and a follower of Zarathushtra)

the child affirms his (her) allegiance to the religion and then declares his (her) appreciation (Aastuya) for the Zoroastrian religion. Henceforth, the child is spiritually responsible for every thought, word and deed as he (she) is endowed with a religious identity of his (or her) own.

(4) Blessings
Both, the officiating priest and the child, now sit down and the priest does a "Tila" (a mark with a red powder) on the child's forehead, puts a garland around the child's neck and hands him a bouquet of flowers and coconut, beatle leaves etc. These are considered in India as being symbols of good luck. The officiating priest once again stands up and gives the final benediction for the health, wealth and well-being of the child by reciting the Doa Tandarosti prayer. Whilst doing so he periodically showers the mixture of rice, slices of coconut etc. upon the child's head, as a symbolic gesture to ensure prosperity and plenty in the life of the newly initiated Zoroastrian

Intermarriage in the Zarathushti Religion

INTERMARRIAGE: YES OR NO?

"Intermarriage." This thirteen-letter word, upon its very mention, brings up what may be the most important (and the most controversial) issue the Zarathushti community faces today. Should intermarriage be accepted and promoted? This question baffles many and in some cases even tears families and communities apart, but nevertheless everyone claims to know the answer, one way or another. In this article I hope to explore this topic, so that I may enlighten you all about this issue which is crucial to the Zarathushti community in North America today.

Let us start with a little history. The Sassanian Empire flourished until AD 652 in Persia (what is now Iran) and fell in that year due to problems within the royal family. The royal family fell because of lack of cooperation between its various branches on account of religion. Some of the royalty was married to non-Zarathushtis who demanded control over the empire and eventually the empire fell to the Arabs. Those Zarathushtis who wanted to continue to keep their religion were forced to flee. This is one example of the family problems that may be caused due to intermarriage.

So the Parsis who landed in India after the fall of the Persian Empire realized the harm that intermarriage had brought to their community. They did not allow intermarried couples to become Zarathushti, and with this policy they have survived in India for the last 1,300 years. This is solid proof that rejecting intermarried couples will save your community. Assimilation leads to loss of identity, which leads to the end of your community. This holds true for all minorities, including Jews in America, tribal groups in Africa, and others, and history has proved it.

Although intermarriage may be the best way for Christians, Muslims, and Hindus to raise their numbers, there are some differences between these communities and the Zoroastrian community that must be remembered

The Zarathushti community is very small compared to these others. When you combine two communities by marriage, the smaller will always mix into and become a part of the larger, never the other way around. It is like mixing two thousand gallons of red paint with five gallons of blue paint. The result will be more red than blue. Similarly, if you mix three hundred million Christians in America with a few thousand Zarathushtis the Zarathushti community will mix in and disappear, just as the Native Americans married the Europeans in America. Can you see many Native Americans around today? No, but many people claim they have some Native American blood, that's all. When you begin intermarrying, large communities grow at the expense of smaller ones.

Some people will make an argument that our Zarathushti scriptures do not prohibit marrying outside the community. Although some references do exist in the scriptures about intermarriage, these references are vague and depend on how you translate the scriptures. However it must be kept in mind that besides our scriptures, there are other sources of religious doctrine that Zarathushtis are expected to follow, one of which is the oral tradition. We know that the rules against intermarriage have come to us through history for the last thousands of years, originating from the oldest Zarathushtis, and as such they are part of our religious doctrine just like our scriptures and must be obeyed. (It is recorded in "Gangesayigan", 6th century AD, that a chief minister of King Noshervan advised him not to let his son become king as his mother was Roman. Rules against intermarriage have been around that long.)

I would like to address all of the Zarathushti youth today with this important message: Make the most of your life, for your life is a gift from God to you. Live it as He wanted. Since you are a good, loyal faithful Zarathushti, and your religion makes up a big part of your life, you want your partner to understand the religion the same way as you do. You will find no one else like a good Zarathushti. After all, yourreligion teaches you to marry within your community, and your religion is your connection to God himself. Why should you try to mess around with it?

Religion is man's method of worshipping God, so it must be followed as God wants, not as man wants. What is religion if it can be changed by man? I would like toencourage all the true Zarathushtis of today, with a whole heart, to encourage your youth to marry within the community. If you try to expose them to Zoroastrian ideas and practices it is not impossible, regardless of the atmosphere. If you do so you will be helping our religion's future and teaching our kids to follow their religion like a true, honest, faithful Zarathushti. In God's eyes, you will be great.

THE KUSHTI CEREMONY

The Kushti is the sacred cord that a Zoroastrian child is endowed with on the day of his or her Navjote ceremony. Along with the sudreh, or sacred shirt, the kushti is a weapon that a Zoroastrian uses to fight against the evil forces around and within. Although most Zoroastrians make a reasonable effort to wear the sudreh and kushti as much as possible, very few know how to correctly tie the kushti around the waist. If this article can teach just one person how to tie the kushti correctly, it will be time well spent.

The kushti ceremony requires three prayers to be recited. First comes the Kem-na-Mazda, which is preceeded by "kshnothra ahurae mazdao" and one Ashem Vohu. While reciting the Kem-na-Mazda, many Zoroastrians hold the front of their kushti with both hands, while others don't. This just seems to be a difference in tradition.

After the Kem-na-Mazda, the kushti is untied - first the back knots and then the front. Initially, it is held folded in half, with the left thumb in the center and the right thumb and forefinger grasping both threads of it about 20 inches (50 cm) away. It should be held at chest level directly in front, and the arms should not be extended.

The kushti is retied while reciting the Hormazd Khodae prayer. While reciting certain words, certain actions should be performed:Hormazd Khodae (3 times) : bow down and touch forehead to kushtiDushmata, Duzukhta, Duzvarashta: gently whip the right side of the kushti three times, once on each wordManashni, Gavashni, Kunashni: starting at the center, make three loops on the kushti (right, left, right in that order) You should be holding the kushti with three loops on it with your hands togetherHaithya varstam: release the loops and put the kushti on your waist Wrap the kushti around you once, with the left side going over the right at the back. Then, at the front, tie two knots while reciting the two Yatha Ahu variyo prayers. For the first knot, you should start by placing the right side over the left, vice versa for the second. The thread should be dropped into the hole to create the knot on the word"shaothannanam"

The two back knots are tied during the final Ashem Vohu. For the first knot, start by placing the left side over the right, vice versa for the second. The thread for the first knot should be placed in the hole at the first word "ushta" (fifth word in Ashem Vohu) The second knot must be completed before the Ashem Vohu is completed. After the kushti istied, hold the front with both hands and recite the Jasa me Avanghe Mazdaprayer.

Many people only perform the kushti prayers once or twice a day, and some don't perform it at all. Ideally, it should be performed when waking up, before going to bed, and after showering or using the restroom. However, for those who have not been brought up with the habit of performing it on a regular basis, it is best to perform it once or twice a day until one is comfortable with the procedure.

The sudreh and kushti are special weapons that are endowed upon a Zarathushti child at the Navjote ceremony in order to fight against evil. Evil is prevalent and unavoidable in our world, but luckily Ahura Mazda has given us the tools we need to overcome it. The sudreh and kushti, when properly worn, are extremely powerful tools. Wearing them, and performing the kushti prayers with faith and devotion, will enable all Zoroastrians to fight against evil and elevate their spiritual soul to a higher level. Prayer is food for the soul.

The Significance of the Faravahar / Farohar Figure

1. The Faravahar’s face resembles the face of human being and therefore, indicates its connection to mankind.

2. There are two wings in two sides of the picture, which have three main feathers. These main feathers indicate three symbols of good reflection, good words, and good deed, which are at the same time the motive of flight and advancement.

3. The lower part of the Faravahar consists of three parts, representing bad reflection, bad words, and bad deed which causes misery and misfortune for human beings.

4. There are two loops at the two sides of the Faravahar, which represent Sepanta Minu, and Ankareh Minu. The former is directed toward the face and the latter is located at the back. This also indicates that we have to proceed toward the good and turn away from bad.

5. There is a circle in the middle of the Faravahar’s trunk. This symbol indicates that our spirit is immortal, having neither a beginning, nor an end.

6. One hand of the Faravahar, points upwards, showing that we have to struggle to thrive.

7. The other hand holds a ring. Some interpreters consider that as the ring of covenant, representing loyalty and faithfulness which is the basis of Zarathustra’s philosophy.

In zoroastrianism, the Faravahar or human spirit, embodies two opposing indicators of good and bad. This will clearly show the Zarathustra’s philosophy that everybody should try to promote his/her Sepanta Minu (positive force) and suppress his/her Ankareh Minu (negative force). As a result of such a spiritual struggle toward goodness and avoiding evil, everybody will be able to thrive in all the walks of his/her life. Since, the ring of covenant which located in the center of the Faravahar’s trunk is the symbol of the immortality of the spirit, it can be inferred that more human beings try to promote their own Faravahar, more their spirit will be elevated in the other world after they pass away. For that reason, ancient Iranians would never mourn at the death of their beloved ones, because they would believe that their spirit will be elevated to a higher level in the other world. Naturally, when we believe that at the time of death, the spirit of the dead bodies would be elevated to a higher level, we have to joy at their departure to another world, rather than being heartbroken, though their loss may be intolerable for us. In this way, in zoroastrianism, on the basis of one’s Faravahar, everybody is responsible for his/her own deed.
show the Zarathustra’s philosophy that everybody should try to promote his/her Sepanta Minu (positive force) and suppress his/her Ankareh Minu (negative force). As a result of such a spiritual struggle toward goodness and avoiding evil, everybody will be able to thrive in all the walks of his/her life. Since, the ring of covenant which located in the center of the Faravahar’s trunk is the symbol of the immortality of the spirit, it can be inferred that more human beings try to promote their own Faravahar, more their spirit will be elevated in the other world after they pass away. For that reason, ancient Iranians would never mourn at the death of their beloved ones, because they would believe that their spirit will be elevated to a higher level in the other world. Naturally, when we believe that at the time of death, the spirit of the dead bodies would be elevated to a higher level, we have to joy at their departure to another world, rather than being heartbroken, though their loss may be intolerable for us. In this way, in zoroastrianism, on the basis of one’s Faravahar, everybody is responsible for his/her own deed.


For this reason, Cyrus the Great and most of the other Iranian ancient kings, according to historical documents, not only never forced anybody to be converted into zoroastrianism, they even respected the belief system of others. In this regard, the Human right’s Charter of Cyrus the Great at the conquest of Babel reads:"

I ordered that no one is permitted to abuse anybody or to damage the cities. I ordered that no house should be damaged and no one’s property should be violated and ransacked. I ordered that everybody should keep to his/her belief system and be free to worship his/her own God. I ordered that all the people should be free in their thoughts, choosing the place of their residence and no one should violate the rights of others."

DASTUR JAMSHED ERVAD SOHRAB KUKADARU SAHEB

Dasturji Kukadaru's name and fame has spread far and wide both in India and abroad. Even today, his portrait adorns the walls of several Atash Behrams, Agiaries and Zarathushtrian homes. He is said to have performed many miracles during his lifetime. His fravashi continues to bless and bring succour to those who remember him and invoke his name in prayer.

The greatness of this man lies in his simplicity and humility. He was born on 26th May 1831 (Mah Avan, Roj Jamyad) at Surat. He always used to remain engrossed in prayers. His material needs were frugal. A strict vegetarian, he would eat just one meal a day - usually khichdi and a little ghee. It is said he used to cook the rice himself b placing the vessel in the sun and recite certain manthras. He lived the life of a hermit.

He was an intuitive astrologer. He is believed to have accurately predicted the day and time (to the hour) of Dastur Peshotan Sanjana's death. He had also accurately predicted the death of Queen Victoria and Sir Dinshaw Petit.

Once, when a marriage procession was passing through Chira Bazaar in Mumbai, Dasturji sent word that the procession should halt for about an hour. No one paid heed. Within a short time, there was an accident and the bridegroom perished on the spot.

Dasturji had developed qualities of clairvoyance as a result of certain tarikats (spiritual discipline), amal (ritual power), manthravani (prayers) and leading a life of ashoi (righteousness).

Dasturji also had knowledge of Avesta and Pahlavi. He had served as a teacher at the Seth Jijibhai Dadabhai Zend Avesta Madressa at Fort, translated certain volumes of the "Dinkard" and contributed regularly to a journal called 'Yazdan Parast'. He had also brought out various booklets, one of which was 'Khoasa-e-afringan' in which he advocated reciting the 'Tao ahmi nemane' karda.

As a Panthaky of the Seth Shapurji Kappawalla Agiary in Mumbai, he commanded tremendous respect among the behdins. Although the title of Dastur was conferred on him posthumously, the behdins regarded him as a Dastur (High Priest) even during his lifetime. Whenever he attended a wedding or navjote, the whole gathering would stand up as a mark of respect.

One day, a Muslim Pir (Saint) appeared at the gate of the Kappawalla Agiary with a view to test Dasturji's spiritual powers. After some discussion, the Pir challenged Dasturji to bring the water level of the Agiary well to the surface. Dasturji agreed, but warned that if the water overflowed, the sin of wasting water would be on the Pir's head.

After performing the Padyab Kushti, Dasturji began to pray. Towards the end of the prayers, the water level began to rise. When the water surfaced right upto the top, the Pir implored Dasturji to stop. The water receded and the Pir left singing Dasturji's praise.

Dasturji was also a healer. The Zarathushtrian scriptures speak of various types of healers, including those who heal with the power of ashoi (holiness/righteousness) and the power of manthras (prayers). Dasturji, with the power of his ashoi and manthravani, healed a number of ailing and suffering persons. When Mr. Jehangir Karkaria, a teacher at Bharda New High School, was just three year's old, he had a severe attack of jaundice. Doctors had lost all hope and his life was in danger. When all seemed lost, the child's grandmother took the ailing boy to Dasturji at the Agiary. Dasturji made the old lady sit at a certain spot with the ailing child in her lap. Dasturji sat at some distance and began to pray. He also placed a brass bowl full of clean well water between them. As Dasturji prayed, the water in the bowl began to turn yellow and the child began to recover. The child grew up to be a well-regarded teacher and mathematician and died at a ripe old age.

The miracle for which Dasturji is most remembered is the one connected with the establishment of the Anjuman Atash Behram. Dasturji Kaikhushru Jamaspji, while raising funds for the new Atash Behram, approached Kukadaru Saheb for his contribution. Kukadaru Saheb requested Jamaspji to go to the next room and sell the item which he would find there. The item happened to be a gold brick which, in those days, fetched a sum of ten thousand rupees. It is likely that Kukadaru Saheb was also wellversed in the science of Alchemy. We know today, in the light of modern science, that when the number of protons in the nucleus of an atom of any element is changed (i.e., increased or decreased) the element itself can change from one to the other. Perhaps Dasturji with his ashoi and manthravani had the power to alchemise metals.

To conclude, Dasturji Jamshed Sohrab Kukadaru was an able astrologer, a divine healer, a scholar and teacher, and able panthaky, alchemist and, above all, a simple and pious priest who worked ceaselessly to remove pain and suffering. He passed away on 4th October 1900 (Roj Behram, Mah Fravardin) but continues to abide with the community in spirit.

Many continue to be blessed with his vision and healing touch even today.

THE FIRST DASTUR MEHERJI RANA

The first Dastur Meherji Rana was the undisputed spiritual leader of the Parsi community in India during the 16th century. He was renowned not just among the Parsis, but also other communities on account of his piety, vast knowledge and spiritual powers.

Dastur Meherji was born in a priestly family at Navsari, in 1514 A.D. His father's name was Rana Jesung (thus the name Meherji Rana). India, at that time was under the rule of the Mughals

According to one school of thought, Dastur Meherji was a disciple of the mystic saint, Dastur Azar Kaiwan, whose seat was in Patna. Dastur Azar Kaiwan's disciples were called yaar (i.e., spiritual friend/ spiritual helper). Thus Dastur Meherji is sometimes referred to as Dastur Mahiyaar ('Mahi' being the fish that can see the smallest piece of object even when it is dark).

Dastur Meherji was adopted by his paternal uncle, Vaccha Jesung, as a palak. It is for this reason that in our ceremonies, his name is invoked as "Dastur Meherji, Ervad Vaccha".

It appears the behdins of Navsari presented a piece of land near Piplia Radii in 1573 to Dastur Meherji in recognition of his service to the religion and community.

Dastur Meherji Rana is a renowned name in Parsi history and religions tradition, mainly because of his very positive influence on the Mughal Emperor, Akbar the Great. Akbar was born in 1542 and ascended the throne in 1556 at the age of fourteen. Although a Muslim by birth, he was very secular in his outlook and loved to discuss and understand other religious traditions. Hindu, Brahmins and Christian priests would often be invited to his court for religious discussion. It appears, however, that Dastur Meherji had a deep and lasting influence on Akbar.

It is believed Akbar first met Dastur Meherji in 1573 when the former laid siege on Surat. They appear to have met at a place near Kankrakhadi (present day Rustompura in Surat). Impressed with Dastur Meherji's knowledge and personality, the Emperor invited Dasturji to his court in Delhi. Accordingly, Dastur Meherji appears to have visited the Royal Court of Akbar in Delhi on Roj Hormazd, Mah Khordad 947 Y.Z. (1578 AD). Akbar's Prime Minister, Abu Fazal, and historian, Badaoni, also have written about Parsi priests from Navsari visiting the Royal Court around 1577-78 AD.

The Emperor, pleased with Dastur Meherji's erudition and piety, gifted 200 bighas of land near Gelkhari in Gujarat, (free of all taxes) for Meherji Rana and his family's sustenance. It was called Madad-e-Maash.

Akbar was a Sufi at heart and liked to absorb the good traditions and beliefs of all religions. He also attempted to popularize a new faith called Din-e-illahi, drawing from the beliefs and traditions of various faiths, including Zarathushtrianism.

It is said Akbar had a fire burning 24 hours at his court and his Prime Minister, Abu Fazal, was put in charge of maintaining the fire.

Dastur Meherji Rana's prominence and close affinity to the Emperor gave the Parsis, as a community, national visibility and fame.

In 1579, the priests of Navsari signed a document acknowledging Meherji Rana as their leader and declaring that all religious ceremonies would henceforth be performed only after obtaining his permission. This was the origin of the gaadi (seat) of the High Priest of Navsari. The present high Priest, Meherji Kaikobad Meherji Rana, is the sixteenth heir to this famous gaadi.

Legend has it that during Dastur Meherji's stay in Delhi, a Hindu tantrik (magician) claimed that with his occult powers, he would make two suns shine in the sky. He challenged all holy men in Akbar's kingdom to respond to this 'miracle'. It appears that the magician, with the aid of certain spells, had launched a metal plate in the sky and the sun's reflection made it appear as it there were two suns in the sky. Nobody was aware of this trick and attempts by various holy men to break the spell, failed.

Dastur Meherji, it is said, performed the Kusti and recited certain prayers from the Avesta. Probably, it was the Vanant Yasht (known for its effectiveness in breaking evil spells) or, perhaps, a very powerful Nirang. To cut a long story short, the metal plate came crashing to the ground and the magician stood exposed and disgraced.

Inspired by the drama that unfolded, the famous musician Tansen, composed a song (in Raag Sarang) which had the line "Elahoo Parsee Padhe Sho Kabool" (i,e,, O God, the prayers of Parsee are accepted). Tansen refers to Dastur Meherji with the words: "Lambi lambi dahadee Shah Mehreyari (i.e., Mahiyaar or Meherji) tere mukh par barshat noor" (i.e., Shah Mehriyar, your beard is long, your face is radiant with fame). Tansen, in his time, was the Sangeet Samrat (King of Classical Music) and one of the gems (ratna) at the Royal Court.

There was no direct historical reference to this encounter Dastur Meherji had with the magician. However, this has been part of the oral tradition for more than four centuries.

Dastur Meherji passed away at a ripe old age on Roj Daepadar, Mah Asfandarmad 960 Y.D. (1591 AD). Today, even after four centuries since his passing away, the priests in Navsari perform his baaj ceremony every year on Roj Daepadar, Mah Asfandarmad.

At the Atash Behram in Navsari, there is a natural formation in the marble slab on the wall facing the Holy Fire, bearing an amazing resemblance to Dastur Meherji. The turban, long beard and uplifted hands are quite clear. Sceptics may dismiss this natural formation as a flight of imagination. For the mystic, however, this is Nature's imprint of a Zarathushtrian saint who influenced many lives.

It apperas that four years after Dastur Meherji's passing away, Akbar granted an additional 300 bighas of land to Dastur Meherji's son, Kaikobad. This was in addition to the 200 bighas of land gifted earlier as Madad-e-Maash.

May Dastur Meherji's fravashi bless us all with the gift of deeper knowledge, wisdom and spiritual bliss

SHAH JAMSHEED

SHAH JAMSHEED

Iran, in an ancient times, was ruled by many saintly kings. One of them was Shah Jamsheed.

Jamsheed, who is referred to as "Yima" in the Avesta, was, according to the 'Shah Nameh', the third King of Iran after Hoshang, the founder of the Peshdadian dynasty (Peshdad means "ancient law-giver"). The epithets khshaeta (glorious) and havanthwa (of good flock)are ascribed to him due to his resplendent appearance and qualities of an excellent "pastor". According to the Avesta, he is said to have reigned for 1000 years (according to the 'Bundahishn', he ruled for 716 years and six months) and established a veritable paradise on earth.

Jamsheed's long reign and account of his accomplishments may seen exaggerated from our present frame of reference. However, none other than Firdaosi explains

Tu een raa doroogh o fasaanah madaan.Ba yaksaan ravesh dar Zamaanah madaan

("Do not regard these as fables and fictions. Do not imagine that circumstances and conditions remain the same in different ages.")

Jam means "pure" (also "intelligent") while sheed means "light". Hence, Jamsheed means "pure light" or "the light of intelligence.

According to Zarathushtrian texts, Jamsheed was both a king and a priest and full divine glory (khwarrah). He is believed to have laid the foundation of the Mazdayasna (Mazda worship) religion under the guidance and inspiration of Sarosh Yazad. It is believed Ahura Mazda offered him prophethood which he modestly declined, pleading inability. He is, however, credited with introducing the use of the sacred kusti among the Mazdayasnis. All this, of course, was long before the advent of Prophet Zarathushtra.

On receiving a golden seal and a sword as his insignia of royalty from Ahura Mazda, Jamsheed expanded the land by a third, thrice over, to meet the wants of people who were multiplying in large numbers.

Jamsheed is believed to have pioneered the manufacture of iron weapons, the art of weaving and spinning, dividing society into four classes according to their calling, the art of wine-making, preparing remedies of various diseases, navigation and all-round development of art and craft.

During Jamsheed's reign, death, disease and old age were totally brought under control. One could say that this saintly King almost brought about Frashokereti. The forces of evil were totally under control, and there was complete orderliness.

Ahura Mazda also forewarned Jamsheed of the approach of a very severe winter (probably the Ice Age) which would destroy all life on earth. He advised Jamsheed to build a vara (a protected dwelling) and take the best of human beings, animals, birds and vegetation to live there during the severe winter. This story may ring a familiar bell for those who may have read the story of Noah in the 'Bible'. While Jamsheed led the best of Ahura Mazda's creations to the vara during the Ice Age, Noah took them to a specially constructed Ark, during the Great Flood. Prof. Spiegel has rightly observed, "Several subjects treated in the 'Genesis' have been borrowed from the Avesta."

Jamsheed is believed to have established a great spiritual fire-temple in the mountain of Gadmanhomand, while Noah is also believed to have built "an altar unto the Lord" on a mountain, to offer sacrifice.

"At the period when the sovereign of the starts (i.e., the sun) removed this pavilion from the tail of Pisces to the neck of Aries, Jamsheed issued a decree, ordaining the nobles and ministers to assemble at the foot of the royal throne; when he himself with every demonstration of joy and gladness, seated on the Musnud of universal empire, expanded the carpet of delight and laid out the couches of festivity and pleasure: to this day, he gave the name Navroz, and held out to the people, the promise of abundant grace and liberality, with the diffusion of justice."

Chhaiye Hame Zarthosti - (Parsi Anthem)

(Gujarati Version)
Chhaiye hame Zarthosti
Re Mazdayasni nek !
Kul jehaan saathe dosti-
Raakhiye nibhaavye
tek ;
Mutthij bhar aa tolo ;
Saoo elam no shangaar
Re bol baalaa bolo
teni saoo nar ne naar !
Boholee sakhaavat haathe,
Dechhe, jagat jaaher ;
Bahu chanchalaai saathe,
Saoo vatmaa maaher.
Gujri jafaao bhaari,
Topan na chhodyo dhram.
Tethi malee rub-yaaree,
Ej kharo chhe bharm

Who are the Zoroastrians?

HUMATA HUKHTA HVARSHTA

Good Thoughts Good Words Good Deeds

Who are the Zoroastrians?

Zoroastrians are the followers of the great Iranian prophet, Spitaman Zarathushtra (Greek : Zoroaster). Zarathushtra lived and preached around the Aral Sea, around 3500 years ago, i.e. 1500 B.C.

For over a thousand years, from 549 B.C to 652 A.D the religion taught by Zarathushtra flourished as state religion of three mighty Iranian empires, that of the Achaemenians(549-330 B.C), the Parthians (248 B.C-224 A.D) and Sasanians (224-652 A.D.)

Parsis in India

In the early 10th Century, a small group of Zoroastrians seeking freedom of worship and economic redress, left Iran and sailed towards the warm shores of Western India. They eventually arrived along the Gujarat coastline in 936 A.D. at a place they named Sanjan, some 180 kms north of Mumbai(Bombay). There they flourished and came to be known as the Parsis (Persians). Over the millennium, a small band of faithful Zoroastrians have continued to live in Iran and have tried to preserve their culture and religious traditions as best as possible.