this simple man displayed. Let us call <strong>the</strong> first witness, an eminent lawyer <strong>of</strong> his time. Law is an intellectual pr<strong>of</strong>ession. Propositions are advanced, evidence presented, analysed and argued, and <strong>the</strong>n <strong>the</strong> conclusion arrived at. The witness here is Mr. Khurshedji Kawasji Suntoke, an advocate <strong>of</strong> very vast and powerful practice in <strong>the</strong> Small Causes Court, a legal giant <strong>of</strong> his time - twenties and thirties. Any complicated case in that court, and Khurshedji Suntoke was seen for one <strong>of</strong> <strong>the</strong> parties, presenting and arguing with intense logic, reasoning and power. Let us see what he has to say about Bahreramshah's miracle. His article is on page 66 <strong>of</strong> <strong>the</strong> Memorial Volume, <strong>the</strong> only article in English, with <strong>the</strong> title: "In Memoriam: Mr. Baheramshah Naoroji Shr<strong>of</strong>f": - "Mr. Bahramshah claimed to have learnt <strong>the</strong> esoteric side <strong>of</strong> Zarathustrianism from Sroshi-Varez Murzban, Head <strong>of</strong> <strong>the</strong> Saheb Dilan Clan, which still leads a secluded life away from cities and even villages, right in <strong>the</strong> recesses <strong>of</strong> <strong>the</strong> Demavand Mountain, by a sojourn amongst <strong>the</strong>m for a period <strong>of</strong> approximately four years. His claim must be a true one, for it was with very great difficulty, and after considerable pressure, that he agreed to mention that fact <strong>of</strong> his sojourn, and to speak in public about what he learnt <strong>the</strong>re, and he certainly did not seek to satisfy any craving for popular favour nor any desire to be in <strong>the</strong> lime-light, for he shunned and avoided both, and resisted for a long time attempts to drag him into public notice. "Ano<strong>the</strong>r pro<strong>of</strong> <strong>of</strong> <strong>the</strong> truth <strong>of</strong> his claim is furnished by <strong>the</strong> fact that his education, when he left his beloved city Surat, as a young boy in adverse and unfortunate circumstances had not proceeded beyond Gujarati Fourth Standard, and <strong>the</strong> question naturally arises, where could he have learnt <strong>the</strong> technical Avesta, Pehlavi and pure Persian terms relating to <strong>the</strong> esoteric side <strong>of</strong> Zarathustrian <strong>the</strong>ology and philosophy, in <strong>the</strong> use <strong>of</strong> which he was so fluent and pr<strong>of</strong>icient. This humble writer in spite <strong>of</strong> <strong>the</strong> gift <strong>of</strong> strong memory has not been able to master even two or three <strong>of</strong> <strong>the</strong>m. Mr. Shr<strong>of</strong>f must have not only heard <strong>the</strong>se terms, but he seems to have completely stored <strong>the</strong>m in his mind, and assimilated <strong>the</strong>m, for it had become an inseparable part <strong>of</strong> his mental equipment." Mr. Suntoke Advocate's reasoning has two main limbs: - 1. The chief motive a person can have in fabricating a story is self publicity and booster <strong>of</strong> his personal pride and ego. Mr. Suntoke observed that not only none was present in Baheramshah, but he actually discarded publicity. He did not reveal his miracle for more than two decades. After he revealed it, <strong>the</strong> attempts to bring him from Surat to Bombay was stiffly resisted by him, and required intense persuasions from his friends - (particularly Mr. Manchershah Kekobad.) 2. How can a person having not gone beyond Gujerati fourth standard, be so fluent and pr<strong>of</strong>icient in Avesta, Pahalvi and Persian technical and esoteric terms <strong>of</strong> <strong>the</strong> Daena? It seemed that those terms and words had been fully assimilated in his mind as its inseparable part. What Mr. Suntoke intends to convey is that Baheramshah had acquired <strong>the</strong> knowledge not by <strong>the</strong> ordinary methods <strong>of</strong> teaching but by special mystical method - from heart <strong>of</strong> <strong>the</strong> master to <strong>the</strong> heart <strong>of</strong> <strong>the</strong> disciple. These are <strong>the</strong> materials, which furnish <strong>the</strong> external evidence for <strong>the</strong> truth <strong>of</strong> Baheramshahji's miracle. Our next witness is going to be Jehangirji J. Vimadalal Solicitor. Jehangirji Vimadalal was an eminent solicitor. (He was <strong>the</strong> uncle <strong>of</strong> <strong>the</strong> late Justice Jal Vimadalal, who was also <strong>the</strong> trustee <strong>of</strong> <strong>the</strong> Bombay Parsi Punchayat). A first class orator and earnest student <strong>of</strong> mysticism - particularly Theosophy - Jehangirji was <strong>the</strong> doyen <strong>of</strong> orthodoxy and a powerful public figure who worked incessantly for upholding <strong>the</strong> Parsi traditional way <strong>of</strong> life. Those were <strong>the</strong> days when <strong>the</strong> western wind <strong>of</strong> mateiralism and Godlessness had struck <strong>the</strong> shores <strong>of</strong> India and enwrapped <strong>the</strong> Parsi community, resulting in a class <strong>of</strong> escapists who called <strong>the</strong>mselves "reformists". They were in reality <strong>the</strong> deformists <strong>of</strong> all that constituted <strong>the</strong> Parsi life since centuries. They propagated to discard Sudreh Kushti, Atesh-Kadeh's, Manthra Prayers, Kriyakam, Dokhma and openly called for conversion and encouraged mixed marriages. In <strong>the</strong> last decade <strong>of</strong> <strong>the</strong> 19th century and <strong>the</strong> first <strong>of</strong> <strong>the</strong> 20th, Theosophy, <strong>the</strong> branch <strong>of</strong> mysticism and esoteric science founded by Mme. Blavatsky through <strong>the</strong> inspiration <strong>of</strong> certain spiritual Tibetan Masters, was <strong>the</strong> only weapon to fight against <strong>the</strong> 'reformist' winds. Jehangirji with his natural inclination for <strong>the</strong> occult and mystic sciences, raised many a brave and successful campaigns against <strong>the</strong> onslaught on our Faith and our spiritual Institutions, practices and traditions, drawing materials and arguments from Theosophy. 7
When Baheramshah Shr<strong>of</strong>f arrived on <strong>the</strong> scene, Jehangiri Vimadalal could see <strong>the</strong> inherent worth and strength <strong>of</strong> IIm-e-<strong>Khshnoom</strong> to <strong>of</strong>fer materials and data from <strong>the</strong> Parsi Scriptures, in support <strong>of</strong> all <strong>the</strong> limbs <strong>of</strong> Parsi life and <strong>Religion</strong>. He was in contact with Baheramshah and his disciples. He could with his eyes <strong>of</strong> a keen lawyer and a lover <strong>of</strong> mysticism, see that Baheramshah was an amazing person, who had tremendous knowledge <strong>of</strong> <strong>the</strong> mystical side <strong>of</strong> <strong>the</strong> Zarthoshti Din and who, though not "educated" in <strong>the</strong> worldly sense, could speak for hours on <strong>the</strong> most difficult matters relating to <strong>the</strong> Din, without any notes, as if <strong>the</strong> materials he propounded were embedded in his mind in some miraculous way. Let us now hear what Jehangir Vimadalal says about Baheramshah, his amazingly deep knowledge and astounding methods <strong>of</strong> presentation. (Parsi Pukar JUNE 1997 Vol. 2; No. 12) 8
- Page 1 and 2: - CONTENTS - WHAT IS ILM-E-KHSHNOOM
- Page 3 and 4: 23. “I personally went to investi
- Page 5 and 6: community of crackpots! Let me stat
- Page 7 and 8: Editorial ILM-E-KHSHNOOM, THE MASTE
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- Page 13 and 14: WAS IT ZARTHOSHTI? Jehangirji then
- Page 15 and 16: WHAT IS ILM-E-KHSHNOOM AND WHY? Jeh
- Page 17 and 18: "The Parsi Youth do not get the kno
- Page 19 and 20: Athornan's of my class ?" I thereup
- Page 21 and 22: WHAT IS ILM-E-KHSHNOOM AND WHY? How
- Page 23 and 24: Can there be a more revealing episo
- Page 25 and 26: Laws of Staota etc. HISTORY OF THE
- Page 27 and 28: Karachi. Pirojshah requested Pooneg
- Page 29 and 30: WHO WAS KHODABUX POONEGAR? Just ima
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- Page 33 and 34: 1. The foundation of IIm-e-Khshnoom
- Page 35 and 36: ut if any Tom, Harry or Dick from E
- Page 37 and 38: "This humble writer is extremely gr
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- Page 41 and 42: WHAT IS ILM-E-KHSHNOOM AND WHY? WHY
- Page 43 and 44: In this list of the classes of peop
- Page 45 and 46: performed all ceremonies entrusted
- Page 47 and 48: A person may die any time of the da
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- Page 51 and 52: "It was he who alone deciphered the
- Page 53 and 54: otting in such imperfection and unc
- Page 55 and 56: What is IIm-e-Khshnoom and Why? BAH
- Page 57 and 58: properties, which can be utilised f
- Page 59 and 60: At this point, may I ask my objecti
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What is IIm-e-Khshnoom and Why? BAH
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* * * * * Let us hear Cawasji on st
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in Siroja Yasht) refers first to Ba
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What is IIm-e-Khshnoom and Why? “
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Components and its Theory and Pract
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What is Ilm-e-khshnoom and why? BAR
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things. By 1869, Mendeleev, a Russi
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(5) Zarthoshti community has not ta
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WHAT IS ILM-E-KHSHNOOM AND WHY? THE
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translate the five 'Gatha's in a ma
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What is IIm-e-Khshnoom and Why? DR.
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that was to undergo a "Manthric Ama
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What is IIm-e-Khshnoom and Why? UST
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Atashbehram episode. The episode sh
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Vaagzibiyo", occurring in 'Niyaish'
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What is IIm-e-Khshnoom and Why? WHA
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to receive it, and more than he is
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What is Ilm-e-Khshnoom and Why? MAR
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Following is what he wrote about th
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And Oh Scholars! West is a spiritua
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The sciences, philosophies and theo
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Baod & Fravashi- i.e. such great so