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

WHAT IS ILM-E-KHSHNOOM AND WHY?
ERVAD SAHEB BAHERAMJI UNWALLA
TESTIFIES FURTHER ON BAHERAMSHAH
SHROFF'S AMAZING KNOWLEDGE OF
ZARATHOSHTI KRIYAKAAM.
IIm-e-Khshnoom was first brought to light by the late Baheramshah Navroji Shroff (1858-1927)
somewhere in about 1905, in a small assembly of students, gathered under the leadership of the erudite
teacher Manchershah Palonji Kekobad. We have, in this series seen what Manchershah wrote about
Baheramshah Shroff. "He (Baheramshah) was all in all so far as PRISTINE EXPOSITION OF THE
RELIGIOUS LAW OF ZOROASTER IS CONCERNED", thus-wrote Munchershah Kekobad who was in direct
contact with Baheramshah. (Page 254, Baheramshah Shroff Memorial Volume). Several other witnesses who
had seen, met and observed him, have stated in no uncertain terms that Baheramshah had tremendous
knowledge on the mystical aspects of the Zarthoshti Din and all its spiritual Institutions. Jehangir
Vimadalal, Kharshedji Suntoke, Khodabux, Poonegar, K.R. Cama, Jamshed Mehta and several prominent
persons of high integrity have confirmed this. The Memorial Volume vibrates with the testimony of about 36
such witnesses.
After hearing the testimony of lawyers, scholars and other eminent personalities, we switched over to the
Mobeds, who had come into contact with Baheramshah Shroff. Their testimony has greater weight, since they
were performing Kriyakaam - rituals and ceremonies as their vocation. Kriyakaam is a highly technical matter
and only the professional Mobeds can understand its intricacies and difficulties. Baharamshahji had guided
many Mobeds and had answered many technical and complicated questions put to him by them.
Ervad Saheb Baheramji Unwalla was one such mobeds, whose testimony we are looking at. In the last
issue we heard him on how he was tremendously impressed by Baheramshahji's profound knowledge on
Kriyakaam and how Baheramshah answered many of his questions and removed many of his doubts.
Baheramshah was a turning point in the life of Beheramji Unwalla, who then understood the heavy spiritual
responsibility of the performing Mobeds. Baheramshahji not only knew the whole technical side of Kriyakaam
but also explained its mystical aspect.
Why should a particular Kriya be performed on particular days after the death of a departed one? What is
the relation of a Kriya with the Ruvan's journey in the next world? What are the stages of such journey and
how and why a particular Kriya helps the Ruvan at a particular stage? These and others were the questions
Baheramshah Shroff answered with great clarity. (Later on, after his death his authorised disciple Framroze
Chiniwalla was to reduce the various aspects of Kriyakaam to writing. For instance, his "Yazashney-ni-
Buland Kriya" is the gem of a book which reveals all the 'how's and 'why's of the Yazashney
ceremony. We may delve into this later.)
Let us now hear Baheramji Unwalla further on his contact with Baheramshahji:
"On the right and proper time of performing the ceremony, a question was put to Baheramshahji viz. How
can the time of "Cheharum" be the same, whatever be the time of death of a person?
The question relates to the "Cheharum" ceremony performed on the early morning of the 4th day after the
death of a person. Whatever time of the day he dies, Cheharum falls on the 4th day early morning. What is
the explanation of and truth behind this? Baheramshaji answered, as Ervad Unwalla writes:
"I came to know of the answer to my said question from the Baheshta Behereh Ustad Saheb, which was
as under:
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