Ilm-e-Khshnoom - Traditional Zoroastrianism: Tenets of the Religion

Laws of Staota etc.
HISTORY OF THE PARSI
RELIGIOUS THOUGHT
Main lecture was followed by a small one by Manchershah Kekobad (whom we have already met in this
series). He said that the western education brought the so termed "rationalism", which shook our faith for
our Din. This was followed by "philology", which tried to translate our Scriptures and to show that there was
'something' in them, but we could not understand what it was. Then arrived agnosticism of Prof. Huxeley
followed by "Spiritualism" and "Theosophy". All did provide some light or the other on Dharma. Professors
like Dr. Haug and Dr. Geiger had rendered no less service, but after all they were looking to our Dharma in
Christian light; some said Theosophy was a side light or the stand point of other Religious. In this state of
affairs, we have today acquired a new and Jarthoshti source for understanding our Jarthoshti Dharma.
Manchershah referred to the late K. R. Cama's statement that Baheramshahji was speaking on the
matters of Jarthoshti Din itself, as was evident from several Avesta words he uttered.
VIMADALAL'S MASTERLY
ELUCIDATION.
From the chair, Jehangirji Vimadalal referred to the laws of vibrations and colours which were at the basis
of our Manthra prayers. We can take Ahura Mazda as a white ray of Light and Ameshaspends as the seven
colours emanating from it. Prayers are a force we transmit to Ahuramazda. We must be thankful to Him for
His gift of Manthra Prayers to us. In the very beginning of the Yazashney Kriya, Ahuramazda,
Ameshaspends, Yazats are invited. From this we can understand that in our Kriya's a magnetic force is
generated from the things and apparatus used therein and sent to the minoi world through Avesta
Manthra. Our prayers should of necessity be in Avesta and Pazend, since they are structured on the Laws of
Staota Yasna by Paigamber Saheb and His disciples and descendants, who knew those Laws through their
own practice of Ashoi. Our Faith can become rationally sound by such lectures as today's, Jehangirji said.
This was the gist of the Press report of Baheramshahji's first two lectures read on 10-3-1910 and 21-3-
1910 and quoted by Sohrabji Banaji in his article in the Memorial Volume.
My readers will please observe and note the Zarathushtrian subject matters of Baheramshahji's lectures.
Please ponder on what other speakers said on his expositions of Zarthoshti Din. Are we not justified in
asserting that on this overwhelming evidence, every Parsi should adopt IIm-e-Khshnoom as the
genuine key to decipher the ever entangling matters of our Din? Shall we be not justified in stating that if
a Parsi does not adopt this key in her or his life and in his or her understanding of the Din, he or she is
ignoring a divine source sent in our Community by certain mystical Agencies? What is the sense in
standing outside this divine garden and involving oneself in doubts and suspicious and self-vested
arguments? Enter and enjoy the fragrance of the flowers there. Religion goes beyond the intellectual
barrier; but what should be the source on which we should rely to understand the mystical teachings and
tenets of our Din, is an exercise you can do on this known side of the intellectual barrier. You cannot think out
what is beyond; but what source you can adopt, you can well decide on the facts and materials available on
our side of the barrier. With the evidence of these eminent and truth seeking witnesses, no doubt can be left
in accepting the genuineness of the source, and the authority and veracity of the contents, of IIm-e-
Khshnoom.
* * * * *
THE ERUDITE SAVANT
- K. R. CAMA.
We have seen that Sohrab Banaji and Manchershah Kekobad both referred to the pioneer of Avesta
studies, Khurshedji R. Cama. Both say that the erudite K. R. Cama was enamoured by Baheramshahji's
mystical exposition and that by itself should be taken as cogent evidence for its authenticity and validity. This
is powerfully supported by an eminent student and co-worker of K. R. Cama, the late Khodabux Edalji
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