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

WHAT IS ILM-E-KHSHNOOM AND WHY? by N. Kharshedji
ERVAD SAHEB BAHERAMJI UNWALLA ON
HOW BAHERAMSHAH SHROFF
ENLIGHTENED HIM IN KRIYAKAAM.
From the written testimony of a series of formidable and awe-inspiring witnesses, it is established beyond
reasonable doubt that this Gujarati 4th standard educated, stammering, easily irritable boy Beheram of 17
years was changed to an impressive bright eyed, Chinai Pagdi clad, bearded personality, who, without any
fear or diffidence, sat before a galaxy of the western oriented, long degreed scholars, and opened before
them an hitherto unknown window, which gave them a stunning glimpse of the mystical, spiritual and divine
knowledge and wisdom of the Parsi Religion, Mazdayasni Zarthoshti Din, and each of its spiritual institutions,
teachings, tenets and traditions.
It is established beyond a reasonable doubt through the said recorded testimony that the source of his
knowledge and exposition was Zarathushtrian; that it must be a source lying beyond the ordinary experience
of common people; that his narration of the mystical source from which he got the knowledge, which he called
IIm-e-khshnoom, was true and correct; and that his stay amongst a clan of Zarathushtrian Saints in a secret
abode in Mount Demavand of Iran, had, in fact and in truth taken place.
During the time Baheramshah was alive particularly from 1908, a story was tried to be spread by those
for whom his exposition of IIm-e-Khshnoom was unpalatable and indigestive, that, yes, he did have a contact
with some mystical source, but that was not Zarathushtrian but Mohmedan (some said 'Moghul'), because he
was using a lot of Arabic words. This was a lame theory, which was summarily rejected by all those, who
came in contact with Baheramshahji. Yes, in his expositions there were words which sounded Arabic, but
there were other words far exceeding the number of Arabic, which were Avesta, Pahalvi and Persian. We
have seen the recorded statement of the erudite scholar Khodabux poonegar that the founder savant of west
oriented studies, Khurshedji Cama, had actually adopted in his studies, the meaning of certain Avesta
words which Baheramshahji expounded. Nobody who had heard him, in public or private, had any doubt
whatsoever that what he was putting forth was purely Zarathushtrian and inseparably connected with our
Parsi religious life and its foundations like Sudreh Kushti, Manthra prayers, Atesh Kadeh, Dokhma, moral
code, Boonak Pasbani and above all, "Kriyakaam and Tarikat," i.e. the rites, rituals, ceremonies,
observances, disciplines, practices, procedures, prescriptions and sacraments of the Parsi Religion.
Now who could be a better judge of Baheramshahji's knowledge, exposition and guidance in the matters
of Kriyakaam, than a practising Mobed? There were many Mobeds who had received excellent advices from
Baheramshahji on the technical (i.e. the actual performing) aspect of different Kriyas current amongst us; and
there were many to whom he had provided the reasons and reasoning behind the 'Kriya's and their effect in
Nature, and more importantly and emphatically, the effect on the performing Mobed himself and therefore the
great responsibility he has.
We are now calling as our witness one of such Mobeds who has recorded his experiences with
Baheramshahji - Ervad Saheb Baheramji Jamshedji Unwalla of Udwada.
The priestly family of Unwalla belongs to the Sanjana Branch of Mobeds, who have strenuously and
devotedly exerted to keep the holy Fire of Iranshah burning for almost 12 centuries. Baheramji Unwalla was
from that branch. He had stood in the service of Iranshah Fire and was a pucca Pav-Mahel Mobed, who had
expertly and painstakingly performed all the major Kriya's like Yazashney, Vendidad, Nirangdin. An Ervad
Saheb of sharp memory usual to Mobeds, and keen intelligence, he was extremely sincere and conscientious
in performing all Kriya's, big or small. The following are the excerpts, some quoted, some expanded and
some summarised, from his Gujarati article published on page 113 (et seq) in the "Baheramshah Shroff
(Frashogard) Memorial Volume" (1930). The title of the article is "Bahesht Bahereh" (i.e. one who is on his
way to Paradise) "Respected Ustad Saheb Baheramshah Navroji Sharaf : My 15 Years Long
Association With Him And the Benefits I Have Gained Thereby" - a prosaic, matter of fact, not much
sentimental heading; because he is reporting the facts and his experience. No literary or journalistic flashes
are necessary for that. His sense of loss at the death of Baheramshahji is also non-poetic. He opens:
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