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

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energies. These energies emanate out from every cell of the Mobed's body. The main fountain of these spiritual energies flow from his eyes. When he casts his glance on the liquids in the two vessels, they are energised by the 'Fraado' from his eyes. The divine electricity which was dormant in them rises up to a higher level. The spiritual composition of the Nirang is radically altered and that changes its physical properties also. The natural property of rapid decomposition is so transformed that the usual time to set in the decomposition is prolonged, sometimes for several years, depending upon the individual power the Mobeds have generated in themselves through Barashnoom and the observance of the prescribed rules of Ashoi i.e. physical, mental and spiritual purity. The THIRD factor is the casting of the consecrated pebbles in the Nirang vessel at the specified points of the ceremony. During the latter half of the ceremony, the chief of the two Mobeds (Joti) arrives at the stage of chanting the 19th pargarad of Vendidad, when he has to recite 200 'Yatha Ahu Vairyo…’s. After finishing 191 'Yatha's', when he chants the last nine, he casts one pebble each in the two vessels, while uttering the word "Shyothananaam" (the 12th word of the 'Yatha' prayer). This is to be done in a certain prescribed order. Ustad Baheramshahji explained to Ervad Unwalla that the consecrated pebbles cast in the vessel with the prescribed precision generates further energies in the liquid Nirang. The energy generated through the Fraado, the eye-current of the Mobeds, is augmented by the pebbles and the vibrations created by the word “Shyothananaam". The energised Nirang thus reaches a level of spiritual elevation, and its usual rate of decomposition considerably slows down. The FOURTH and the most important factor is the Mobeds' own observance of the rules of 'Ashoi', which they are required to follow. The word Ashoi here is not just confined to physical purity and their spotlessly white dress or bread, if any. The rules to be complied with during the 10-days Barashnoom, the precision to be observed during the six days preceding the final night ceremony, and the great care and meticulousness required during that night performance are strenuous exercises. They require a certain frame of mind. The Mobeds are required to be acutely conscious that what they are doing is a divine exercise and exertion and that there should not be a slightest mistake in complying with the prescribed rules. They are required to control their thoughts from wandering towards evil. They have to take great care to ensure that they do not get night emissions during all these days. They should have a sense of conscientious responsibility towards the Zarthoshti Din and Asho Zarathushtra, whose prescribed commands they are putting into practice. Throughout the preparation days and the final night they should be aware that they are in contact with the divine. Any neglect or lack of care would invite sharp reaction not only on themselves but on the whole community and even humanity. The above is an elaboration of Ustad Saheb's answer to the question of Ervad Saheb Baheramji Unwalla, as very tersely narrated by him in his article in the “Baheramshah Shroff (Frasho-Gard) Memorial Volume. (p. 113-8). Baheramshahji clearly suggests that all the above four factors must be property observed; that the miracle of the amazing retardation of the rate of decomposition of the Nirang is the cumulative effect of all the four factors; and that the 'Ashoi' of Mobed as described above is the basic foundation of the miracle. This writer has seen the holy Nirang remaining as pure and golden as if freshly taken from the Varasiaji and the bulls, even after a lapse of ten years from the day of the ceremony. It used to thrill and stir my heart and mind. It is extremely painful for me now to state that I know of the Nirang of certain 'Nirangdin's' decomposing within six months. The obvious reason is that serious faults have crept in the observance of the four factors, particularly the fourth one. With great hesitation I say that the period after which the consecrated Nirang starts decomposing is the measure of the Ashoi with which the Mobeds performed the ceremony and that this factor is considerably diluted in today's commercial Nirangdins. . . . May I remind my readers after this long diversion, that our task here is to establish the authenticity of IIme-Khshnoom. Its present day founder Ustad Saheb Baheramshah Shroff had created tremendous impressions on the eminent personalities of his time - from 1905 to 1927. Advocates and solicitors with keen searching eyes, impartial observers, Doctors, Engineers, the West oriented religious scholars, Astrologers and a host of others have expressed their amazement and wonder about the mystical knowledge of Zarthoshti Din stored in Baheramshahji. Jehangirji Vimadalal has said that Baheramshahji had in him much more knowledge than he revealed. 39
In this list of the classes of people amazed at his knowledge, the class of Mobeds has a prominent place. He explained and elaborated the intricacies of Kriyakaam to many a Mobeds, particularly of Udwada, Ervad Baheramji Unwalla was one of them. There were several others like Ervad Sahebs Jehangir Unwalla, Jehangir Makujina, and Mobeds from the Mogal family Ervad Dorabji, Rustomji. They were not interested in any self publicity. They just followed what Ustad Saheb taught them. We are lucky that at least one of them, Baheramji Unwalla wrote about Baheramshahji in the Memorial Volume. We will go further in Ervad Saheb Baheramji's account of Ustad Saheb. . . . A PROFESSIONAL BACTERIOLOGIST EXAMINES NIRANGDIN'S NIRANG. Our brother scribe 'Deen Parast' has, in its issue of August-September-October 1998, published an article by the late Dr. Sohrab H. Kutar of London, under the caption "The Power of our Sacred Manthravani”. It was originally published in Parsiana of may 1969 and also Jam-e-Jamshed of 5th June 1969. It gives an account of the bacteriological examination of the sacred Nirang which, had passed through the Nirangdin ceremony, by a professional bacteriologist Dr. Saunders, then attached to St. Nicholas Hospital, London. Dr. Saunders was requested by Dr. Kutar to examine the bacterial content of two specimens of Nirang (bull's urine). One of them was a specimen from Nirang consecrated six months back through a Nirangdin ceremony, and the other so consecrated six years back. To the utter astonishment of Dr. Saunders, both the specimens had no colony of any kind of bacteria. He said, "This is astonishing, Dr. Kutar! I expected samples of urine 6 years and 6 months old to be stinking to high heavens and full of bacteria of all kinds, I have never seen anything like this in all my long professional life.” (Read Dr. Kutar's fule letter in Deen Parast.) The then Jam-e-Jamshed wrote a leading editorial article by Kekobad Katki in the same issue, expressing a hope that may this scientific investigation put some sense in those who take perverted pleasure in pooh-poohing kriyakaam. (Parsi Pukar November ’98 Vol. 4; No. 5) 40
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
Page 9 and 10: WHAT IS ILM-E-KHSHNOOM, AND WHY ? T
Page 11 and 12: When Baheramshah Shroff arrived on
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
Page 31 and 32: WHAT IS ILM-E-KHSHNOOM AND WHY? ANO
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
Page 39 and 40: WHAT IS ILM-E-KHSHNOOM AND WHY? QUE
Page 41: WHAT IS ILM-E-KHSHNOOM AND WHY? WHY
Page 45 and 46: performed all ceremonies entrusted
Page 47 and 48: A person may die any time of the da
Page 49 and 50: WHAT IS ILM-E-KHSHNOOM AND WHY? ANO
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
Page 61 and 62: What is IIm-e-Khshnoom and Why? BAH
Page 63 and 64: * * * * * Let us hear Cawasji on st
Page 65 and 66: in Siroja Yasht) refers first to Ba
Page 67 and 68: What is IIm-e-Khshnoom and Why? “
Page 69 and 70: Components and its Theory and Pract
Page 71 and 72: What is Ilm-e-khshnoom and why? BAR
Page 73 and 74: things. By 1869, Mendeleev, a Russi
Page 75 and 76: (5) Zarthoshti community has not ta
Page 77 and 78: WHAT IS ILM-E-KHSHNOOM AND WHY? THE
Page 79 and 80: translate the five 'Gatha's in a ma
Page 81 and 82: What is IIm-e-Khshnoom and Why? DR.
Page 83 and 84: that was to undergo a "Manthric Ama
Page 85 and 86: What is IIm-e-Khshnoom and Why? UST
Page 87 and 88: Atashbehram episode. The episode sh
Page 89 and 90: Vaagzibiyo", occurring in 'Niyaish'
Page 91 and 92: What is IIm-e-Khshnoom and Why? WHA
Page 93 and 94:
to receive it, and more than he is
Page 95 and 96:
What is Ilm-e-Khshnoom and Why? MAR
Page 97 and 98:
Following is what he wrote about th
Page 99 and 100:
And Oh Scholars! West is a spiritua
Page 101 and 102:
The sciences, philosophies and theo
Page 103 and 104:
Baod & Fravashi- i.e. such great so
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