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

Poonegar. It was he who had actively helped Kaikhushru Choksi to present Baheramshahji before the Parsis
of Mumbai, particularly the scholar world. We have seen that Sohrabji Banaji started his article by referring to
a 1908 post card signed by Khodabux Poonegar wherein Baheramshahji's contact with the mystical clan of
Zarthoshti Abeds was mentioned. Before we call Khodabux poonegar as our witness, let us first acquaint
ourselves with K. R. Camaji. Who was he? Why was his testimony on Baheramshahji given great weight by
Sohrabji and Manchershah?
THE GEM OF A MAN
Imagine a white bearded Parsi with the Chinai Paghdi ('Khokhun', not 'Fento'). The thick beard extends
right down his chest, almost in line with his heart; rimless spectacles, searching eyes, cool and calm
expression, a very faint smile below his thick moustache; above all, the emanation of good will and love
surrounding his whole personality. Jivanji Modi wrote about Camaji, "What the late Benjamin Jowett said of
great men, is true of him (Camaji) that it does us good only to look at them".
Camaji was born in 1831 and died in about 1910. A successful businessman with golden qualities of the
heart; an intellectual giant; a philanthropic man; an educationist; above all the pioneer who brought Avesta
Pahalvi studies from Europe to India. There is "The K. R. Cama Memorial Volume" published in 1900, which
enumerates the events of his public life and contains an excellent account of his scholarship, keen intellect,
human disposition, his works and achievements. He had written several books in English and Gujarati on
various topics of the Parsi Religion. He was responsible for persuading the Bombay University to enter Avesta
Pahalvi studies in the school and college curriculums.
If one closely examines Camaji's writings, one would find that he was a sincere truth seeker and his
ideas, views and opinions were gradually evolving with time. Although the first encounter with the Western
studies did lure him, and he was sometimes branded as "reformist", he had several achievements to his
credit, which helped the spiritual institutions of our Din to survive. For instance, in 1897, the question arose
about the legal validity of Baj-Rojgar Trusts, which were permanent trusts for performance of religious
ceremonies and under the English Law were likely to be held invalid. Camaji had given his able support to the
cause of preserving the trusts. In his Zarathushtra Nameh published in 1870, he did not hesitate to reveal
that Asho Zarathushtra is described as Yazata in Avesta. His inclination towards the mystical side of Religion
was reflected in many of his writings and speeches. He had joined the Freemason's Lodge, "Rising Star", in
1854. He was a member of Masonic Brotherhood, and earned several important positions and titles.
With this grand background, Camaji came into contact with Baheramshah Shroff in 1908. We have seen
Sohrab Banaji's graphic description of the almost stunning effect on Camaji of Baheramshahji's exposition of
the mystical matters of Din-e-Zarathushtra. That led him to opine before his student and co-worker Khodabux
Poonegar, regarding several words and matters of Avesta studies:
"WE THE SCHOLARS OF AVESTA DO NOT AT ALL UNDERSTAND THE SUBSTANCE AND
MEANING OF THIS. ONLY WHAT BAHERAMSHAH EXPLAINS IS CORRECT".
Khodabux quoted these words of Camaji in a letter dated 25.4.1913 addressed to one Mr. Pirojshah
Rustomji Mehta of Karachi. This letter is published in Baheramshah Shroff Memorial Volume by Mr. Mehta
himself in his article under the title "Mr. Baheramshah Shroff and the Teachings of IIm-e-Khshnoom. The
well known Avesta Scholar from Mumbai, Mr. Khodabux Poonegar's worth-knowing
Elucidation".(Pages 139 to 155).
Mr. Pirojshah R. Mehta was a citizen of Karachi. As, early as in 1913, five ears after Baheramshahji was
brought to Mumbai, a controversy arose in Karachi about the genuineness of Baheramshahji and IIm-e-
Khshnoom. Was he speaking from some secret book? Was he giving Zarthoshti form to Theosophy? Did Mr.
K. R. Cama believe him? Did Avesta Scholars give any countenance to him? Was his exposition all wrong?
Was it entirely contrary to the present day Avesta Pahalvi studies? These were the questions hotly debated in
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