1. The Alburz mountain range is situated in the North-east of modern day Iran, stretching from Azerbaijan to Afghanistan. It is the most prominent range of mountains in West Asia. Its highest peak is Mount Demavand which is located in Amol city in the province of Mazandaran. The word Alborz means “the tall guard.”
2. Alburz is known as Hara-berez in the Avesta and Harburz in Pahlavi. It is referred in cosmological as well as historical writings. In Zamyad Yasht it is mentioned as the first mountain to appear on the earth. Ahura Mazda created it for Meher Yazad, so that the heavenly bodies could go around it. It is considered so high that poetically it is said that the Ameshaspands oversee the entire material world from there and its peak reaches the stars, moon and the sun. The Alborz was considered the source of the Aredvi Sura Anahita, from the peak of which it, poured down into the sea Vourukasha. The place from where the river Aredvi emerges is referred to as Hukairya.
3. The Shahnameh describes it as an enormous mountain. It mentions that Faranak left her infant son Faridun on Mt. Alburz in the care of a holy man, where he was trained. At the age of sixteen he came down from there along with Kaveh to defeat the evil Zohak. Saam, the king of Zabulistan, cast away his son Zaal on the Alburz mountain, where Simurgh the saintly man looked after him and brought him up till he was found later and brought back to the city. Later, Zaal sent his son Rustam to Alburz mountains to look for Kae Kobad and bring him to take over the reigns of Iran, thus starting the Kayanian dynasty. King Kae Kaus, the second king, ordered the foot of Mt. Alburz to be excavated and two cellars dug under it to serve as stables for horses and mules.
4. Kings Hoshang and Jamshed went to the Alburz mountain to worship Yazads like Avan, Gosh and Ram.
5. Mt. Alburz is also considered to be the dwelling place of Peshotan, brother of king Kae Vishtasp, who was blessed with an immortal body by prophet Zarathushtra.

1. The Persian Revayats are an important part of Zoroastrian religious texts. In terms of authenticity, they are not considered as authoritative as Avesta and Pahlavi writings, but still they have an importance of their own. The word Revayat literally means “customs, traditions and practices.” They also contain Persian translations of some texts like Bahman Yasht and Jamaspi.
2. After the Zoroastrians came from Iran to India about 1200 years back, there was a long period of time, when they were not in touch with their brethren in Iran. It was in the early 15^th century that they became properly aware of Zoroastrian presence in Iran.
3. Thereafter, priests in India, when they needed guidance in religious and related matters, they accumulated their questions and sought guidance from the Iranian priests. From the 15^th to the 17^th centuries, priests from India sent their representatives to Iran, with hundreds of queries on religion, ceremony, scriptures, customs, and practices to the priests of Iran.
4. Lengthy and detailed replies in Persian language were received from time to time. These replies were collected and the literature thus formed constitute the ‘Persian Revayats.’ They were named after the emissary, that is, the person who was sent with the questions.
5. During the course of three centuries about twenty-two Revayats came to India. The first Revayat was brought in 1478 A.C. by one Nariman Hoshang, a resident of Broach, and hence is known as ‘The Revayat of Nariman Hoshang.’ Similarly, other Rivayats are known after the persons who brought them. For instance, Revayats of Kama Bohra, Faredun Marazban, Kaus Kama, Kamdin Shapur and Bahman Punjya. Some Revayats are anonymous, as the identity of the person who brought them is not known.
6. In the 17th century, most of these Revayats were collected, and classified subject-wise by Hormazdyar Framarz, Darab Hormazdyar, and Barzo Kamdin.
7. Recently the K.R.Cama Oriental Institute has re-published the English translation of Hormazdyar Framarz’s Revayats, which is a collection of several Revayats. It was done by the great scholar Er. Bamanji N. Dhabhar, and first published almost a hundred years ago.

1. A religion is made up of three aspects –knowledge, practices and living. Being a Mazdayasni Zarthoshti is a complete package of all these three aspects. The following seven teachings are most essential to make a person a true Mazdayasni Zarthoshti.
2. Understanding the Mazdayasni Zarthoshti religion and practicing it, especially the ethical aspects – which include Humata “good thoughts” Hukhta “good words” and Hvarshta “good deeds.”
3. Having the Navjote performed at the proper age, that is, after completing six years and before completion of nine years and thereafter wearing the Sadra-Kasti throughout life.
4. Doing Kasti regularly and reciting Farajyat prayers (at least the small one) daily.
5. Regularly visiting the Agyari or Atash Behram.
6. Marrying a Mazdayasni Zarthoshti at the appropriate time and having at least 2 children.
7. Believing in and participating in rituals and having them performed when necessary.

Going for Dokhmenashini after death, wherever a dakhma is available.

1. It has been noticed that a few people today, either out of ignorance or convenience wear just one of the two. This is not correct. It is essential to wear both the Sadra and Kasti together. One becomes ineffective without the other.
2. Just as when we say “a few days” it also means nights, when we say pen, a refill is also included and when we say specs, both the frame and the glasses are implied, in our religious texts, often the mention of one, Sadra or Kasti, was enough to indicate that both are referred to.
3. Both the Sadra and Kasti are invariable for the performance of Kasti ritual. Both are necessary for affording protection to the person. A child is invested with both together at the time of the Navjote and the two should always be worn together.
4. In Iran, in the not very distant past, because of severe persecution and the fear of living under alien and hostile rulers, our Iranian Zoroastrian brethren had to wear either one and that too in a concealed manner. Even that was often at the risk of their lives, as it has been reported that people were hanged by their own Kasti. Hence in Iran, for some time in the past there was a practice of not wearing the kasti all the time. But that is not so any more.

1. The word khrafastar refers to all creeping, crawling creatures that are noxious and harmful to mankind and other good creations. According to Zoroastrian religion, polarity in the Universe exists at all levels – molecular, physical, spiritual or moral. Zoroastrian philosophy revolves around two mutually opposite forces– Spenta and Angra. Hence all living creatures are divided into two categories – ahuric “beneficent” or daevic “maleficent.” Among animals these two categories are gospand “beneficent animals” and khrafastar “noxious creatures.” The former are useful to human beings and the latter, belonging to Angra Mainyu, are harmful, and hence need to be exterminated. This Zoroastrian world view is different from the world view of many other Indian religions.
2. Though animals operate by instincts and not by conscious will, they are divided into these two groups. Cattle and most domestic animals belong to the former category, whereas wild animals, reptiles and insects belong to the latter category. Man is advised to protect the Gospands and exterminate the Khrafastars. Though the Khrafastars may be helpful in a limited way, their worth to mankind is less than the danger they pose.
3. The main khrafastars among animals are the wolf and the entire class of wild carnivorous animals, which were a regular predator of the cattle and a natural enemy of cow-herds. The ant which carries away grain, the lice that cause diseases and eat away clothes, rats, cats, serpents, wasps, bees, worms, frogs and tortoise are also included in the list of khrafastars.
4. Vanant Yazad helps mankind to be victorious over khrafastars. In the Vanant Yasht, the devotee praises the star Vanant for withstanding khrafastars. King Faridun is also invoked to destroy khrafastars as he was successful in destroying Zohak who may be regarded as a khrafastar among men. In the Gathas, the word khrafastar is used for evil men. On Aspandad roj of Aspand mah a special prayer called Nirang i khrafastar zadan “Prayer for smiting noxious creatures” is done.
5. Such was the revulsion to khrafastars among ancient Zoroastrians that druj-i-nasu “the demon of putrefaction” was also referred to as a khrafastar, which came in the form of a fly. All through history this Zoroastrian revulsion for khrafastars is amply documented by Persians, Greeks, Westerners and Indian writers and is mentioned by Plutarch, Agathias, Herodotus and Tavernier. An 18^th century Dastur of Kerman, in his last will to his son about what had to be done after his death, asked him to have khrafastars killed for the benefit of his soul.
6. In the battle between good and evil, man was expected to help the good. One way of fighting evil was to drive away or kill the khrafastars, which are harmful to the good creations. Ridding society of khrafastars was considered a meritorious act, as it rid the world of evil. One of the punishments for a sinner in ancient Iran was to drive away khrafastars from the vicinity. A ritual implement of ancient Zoroastrian priests was referred to as khrafastar-ghna “a stick to smite khrafastars.”
7. Before ending, I would request all animal loving Zoroastrian brethren to understand this Zoroastrian teaching of khrafastar in its proper light and in tandem with the philosophy of the religion. They are requested not to get emotionally carried away by their love for all living things and look down upon this unique Zoroastrian teaching. These are the very teachings that distinguish Zoroastrianism from other religions and gives it a unique and distinctive character.

 

Kem Na Mazda is not just a prayer to invoke Dadar Ahura Mazda’s protection and compassion; it is a powerful Nirang which can be recited as a stand alone prayer. It is next only to the Yatha Ahu vairyo in terms of power of protection. Ervad Dr. Ramiyar Karanjia enlightens us about the importance of this prayer.

Parsi Times (P.T.) Sir, how has Kem Na Mazda come to be the third prayer in the Pak Khordeh Avesta?

Ramiyar Karanjia (RK): In a way, Kem na Mazda is the first prayer, as it comes immediately after Yatha ahu vairyo and ashem vohu, two of the mighty mystic Mantras. It is the first prayer with which our Kasti ritual begins.

PT: What is the literal meaning of Kem Na Mazda?

RK: In the Kem Na Mazda prayer, Zarathushtra asks Ahura Mazda: Who will give me and my followers protection  when evils look at me with the intention to hurt, except Thy Fire (divine Energy) and Mind (Consciousness), by whose actions the progress of the world takes place. Please reveal to me the religious knowledge associated with that. Which are Your words for protection which smites the enemy, and which are for victory and protection.  Do You show me a spiritual teacher who can lead me to knowledge of material and spiritual worlds, so that Divine Guidance (Sraosha) can come through Higher Consciousness (Vohu Manah). Such wisdom comes only to those unto whom Mazda wishes and considers deserving. Oh Mazda and Spenta Armaiti! Protect us from pain andinjury. Flee Oh! Evil; Flee Oh! Origin of evil; Flee Oh! Acts sown by evil; Flee Oh! Acts increased by evil; Flee away Oh Evil, run away Oh Evil, Flee far away Oh Evil towards the North. Do not make the orderly material world chaotic and vulnerable to destruction.  Homage unto Armaiti, who is giver of prosperity.

PT Are Divine vibrations generated when we recite Kem Na Mazda?

RK: Divine vibrations are created by the chanting of any of our Manthravani prayers. Kem na Mazda is one of the most powerful prayer in this sense. 65% of it is taken from the Gathas and 35% from the Vendidad. Hence it can be considered one of the most powerful prayers.

PT: How do we recognize and acknowledge the protecting power of this prayer?

RK: When we read the meaning of the prayer we will understand that Kem na Mazda talks about the different types of protections. Firstly protection with divine energy, then protection with divine wisdom and our own mind. Thereafter protection through the help of a teacher who can guide us on the path of true knowledge and help us get self realisation. This is the protection from ignorance. Finally protection from Nasu that is physical contagion and impurities. Protection is sought through Spenta Armaiti, mother earth, who absorbs all the organic unwanted things. Even the Manthric, performative effect of this prayer is to give protection. That is, just by reciting the prayer we get protection from unseen evils.

P.T.  Why is it essential to pray Kem Na Mazda before untying the Kusti before bathing and before performing the Kusti ritual – be it in the house, Fire Temple, the Tower of Silence or any other holy place?

RK: We have the Sadra and Kasti on our body 24 hours of the day which protects us from seen and unseen evils. However, when we do the kasti ritual, we untie and re tie the Kasti. In this process we have to remove the Kasti from our waist for a few minutes. Our religion considers it is so very essential to have both the Sadra and the Kasti on our body all the time, that even for the couple of minutes that we are without the Kasti when doing the Kasti ritual, we have to recite the Kem na Mazda prayer so that it can protect us when we are without the Kasti.

PT: Why is Kem Na Mazda included in the Sarosh Baj and in many other prayers?

RK: Kem na Mazda is a prayer for protection. It is included in the Sarosh Baj, as one of the purposes of this prayer is protection.

PT: Which other prayers or rituals include Kem Na Mazda?

RK: Kem Na Mazda is a part of the Hoshbam prayer. It is also recited in the Nahvani baj, Paydast ni baj, nahan ritual, Bareshnum ritual, Sackar ritual, Geh- sarna ritual and Vendidad ritual. Even the Nase-salars recite it while handling the corpse and depositing it in the Dakhma.

 

P.T. How can we practically apply the tenets and principles of the Kem Na Mazda to live as a righteous Zoroastrian?

RK: As gleaned from the translation of the prayer, we come across the following tenets and teachings which we can apply in our lives:

1. Ahura Mazda’s energy (Khoreh) and His wisdom protects us from evil. (thwahmāt āthrascha mananghaschā)
2. Ahura Mazda’s energy (Khoreh) and His wisdom helps the Universe to progress (ashem thraoshtā Ahurā)
3. The words of prayers give us the best protection (thwā poi senghā)
4. Adequate knowledge of the material and spiritual worlds from a teacher protects us from the harm that comes on account of ignorance (dām ahumbish ratum chizdi )
5. The above knowledge will help the coming of Sarosh Yazad and Bahman Ameshaspand who bring us wisdom and guidance (at hoi vohu seraosho jantu mananghā) .
6. After getting divine help the grace and decision of Ahura Mazda is necessary for us to be wise (Mazdā ahmāi yahmāi vashi kahmāichit)
7. We have to make a strong commitment and mental preparation to keep away from evil in all its forms (Nase daevi drukhsh)
8. The place of Evil is towards the North (apakhedhre apa-nasyehe).
9. We pay homage to Mother earth for protecting us against tons of organic decay and decomposition by absorbing it within herself (Nemaschā yā Ārmaitish izhāchā).

PT: What does ‘Mavaite Paayum Dadat’ mean? Why do we recite ‘Sarosh Asho Jantu Manangha’?

RK: ‘Mavaite Paayum Dadat’ means protect me and my disciples. ‘Sarosh Asho Jantu Manangha’ means “May Sarosh Yazad and Bahman Ameshaspand come.

PT: Which are the other important Lines in the prayer? Please explain their significance.

RK: Other important lines and phrases in the prayer are mentioned in the answer above.

P.T. The prayer ends by praying ‘Nemascha Ya Armaitish Izaachaa.’  Please explain the meaning and why we pray this line thrice.

RK: This beautiful line is from the Spetomad Gatha. It means “Homage unto Armaiti who is giver of prosperity.” Here Armaiti refers to Spenta Armaiti, that is Spandarmad Ameshaspand who presides over mother earth. By reciting this line we are thanking mother earth for her tolerance and beneficence on account of which we are able to live happily on this earth. That is why we touch the earth while saying this line. It is not necessary to recite this line thrice in the Kasti prayers.

Dear Readers, were we to print the translation of the Kem Na Mazda prayer verbatim, it would not serve as a springboard of religious fervour. The more beneficial way to pray is by feeling and understanding the prayers. So make more headway in your life by practicing its power and strength.

 

 

 

1. The Parsi Gujarati word Naso, derived from Avesta word nasu, means any dead, decomposing, putrefying matter emanating from or being a part of a human being. After death, the entire human body begins to decompose, and in Zoroastrian religion it is considered the biggest naso which is to be properly and ritually disposed. It is further stated that a demon of putrefaction called the ‘Druj-e-nasu’ attacks naso. Men have to keep away from and safeguard themselves from naso as far as possible.

2. The term naso is applied to dead, decomposing, putrefying matter emanating only from humans, since humans are conscious beings who do good and fight evil. Since dogs also intuitively fight evil, druj-e-nasu even attacks dogs after death. From this view point the putrefaction that arises out of animals (except dogs) or plants cannot be considered naso.

3.The text of the Vendidad is chiefly about laws to deal with impurities arising out of Naso. It has elaborate injunctions to safeguard mankind from the harms arising out of the attack of druj-e-nasu on the corpse.  The Patet Pashemani prayer mentions repentance for one who has come in contact with different types of naso.

4. In Zoroastrian after death rituals, in order that the naso is fortified, contained and does not spread, a kash that is “a furrow” is made around the corpse with iron nails along with chanting of prayers. Fire is to be kept burning, fragrance has to be kept over it and prayers are to be chanted to limit the ill effects of the naso.
5. In Zoroastrian tradition, the term naso is applied to a dead thing when it is fresh or wet. In Gujarati it is known as ‘lilo naso.’ The term her naso is applied to dried naso, which is known in gujarati as ‘suko naso.’ Only fresh naso is potent. After a few months of drying, the wet naso becomes dry and loses most of its power to putrefy. After a year the naso, if exposed to sunlight, becomes completely dry and loses its physical and hence spiritual power to putrefy.
6. The druj-e-nasu has the tendency to attack the living. Since it always attacks at the centre, all actions dealing with naso arising out of a corpse have to be done in a pair with a ‘paevand’, that is, connection between two persons, whether they are priests, lay men or corpse-bearers. If anybody comes in direct contact with a corpse after the Sachkar, he is said to be ‘riman’, that is, “impure”. Such a man can be made ritually pure by a nahan. Direct defilement from naso is called ‘hamrit’ and indirect defilement is called ‘patrit.’
7. The druj-e-nasu become more active when the corpse is moved. That is why mourners turn away their face when the corpse is lifted in the midst of the Geh-sarna prayer. For the same reason mourners are expected to fortify themselves with baaj prayers and walk in pairs when they follow the corpse during the Paaidast.
8. Any part of human body, once it is severed from the living body, becomes naso. Hair and nail are considered alive as long as they are attached to the body, though they do not constitute living tissues. However, after they are cut they too are considered naso. It is necessary to dispose cut hair and pared nails, properly, and not leave them scattered in the house. In Zoroastrian tradition it is mandatory to take a bath after cutting hair (which includes shaving) and paring nails. This practice is beneficial also from a hygienic view-point.

          9. Dokhmenashini and Khurshed-nagirashni – the mode of disposal of death of                         Zoroastrians has been designed in such a way that the naso emanating from the                     corpse does the least harm to other humans and creations like fire, earth, water,                     animals and plants.

1. The Yasna, the Vsparad and the Vendidad are the names of three main texts in the Avestan language which have survived till the present times. Inner rituals (pāv-mahel ni kryā) in which these texts are recited are also known by the same names.
2. The text of Visparad has 23 chapters. In the ritual of Visparad, this text is recited along with the text of the 72 chapters of the Yasna. When the Vendidad ritual is performed, the text of Visparad is also recited in it along with the texts of Yasna and Vendidad.
3. The word Visparad is derived from the Avesta words vispe ratavo which means “All the lords”. These ‘lords’ are divine beings of a special class called Ratus, who especially preside over time and season.
4. The Visparad ritual is performed much less frequently compared to other inner rituals. It is not performed daily, but has to be performed only at specific occasions.
5. It can be performed either on behalf of the dead or for the living on the following occasions: a. On the last day of the Navar ceremony, b. On the last day of the Geti kharid ceremony, c. On the 6 Gahambars of the year, since Gahambars also pertain to time and seasons.

1. Dastur Azar Kaiwan, born in 1533 at Ishtakhra in Shiraz, was the leader of a group of about 12 priests and lay men who came from Iran and eventually settled in North India at Patna, between 1570 to 1620. They are first believed to have come to Surat, from there they went to Navsari and then to Patna. They also visited Kashmir and Agra. Azar Kaiwan passed away in Patna in 1618 at the age of eighty five. His last resting place is at Azimabad village near Patna. Though early Persian works don’t call him a Dastur, later Gujarati sources refer to him as a Dastur. Some aspects of his life are not very clearly known and understood.
2. He is referred to as a baste-kushtiyan. Some sources claim that he had a son, but this seems to be an error. He never seemed to have married as he was a mystic and a recluse. He is regarded as the last chief of the Abadan group. His father was Gushtasp whose descent is traced from the first Peshdadian king Gayomard, through kings Jamshed and Faridun. His mother Shirin is said to have descended from the line of Sasanian king Noshirwan Adel. He had proclivity towards mysticism and spirituality right since childhood. He spent the initial 28 years of his life in strict seclusion. He was himself a strict vegetarian and a proponent of vegetarian diet. He instructed his followers to be kind to animals.
3. The purpose of the visit of Azar Kaiwan and his disciples to Patna is not clear. All were mystics who probably came to visit Akbar’s court which had many mystics at that time. They were proponents of riazat, that is abstinence and austerities. Their philosophy leans a lot towards mysticism and occultism. They believed that they were continually in communion with God and received instructions from God and other great souls. They kept their practices a secret and did not mingle with people. They believed that each should follow his own religion. Some of Azar Kaiwan’s teachings, like those of the transmigration of souls, asceticism, austerities, mortification, fasting, abstinence, praise for unmarried life and celibacy do not agree with Zoroastrian teachings.
4. Azar Kaiwan and his disciples had amazing powers born out of their practices. They ate very little food. Azar Kaiwan ate just about 50 grains of food and his disciples less than 500 grains. They seemed to possess some miraculous powers like changing themselves to stones or animals, making their souls leave the body at will, reading the thoughts of others, stopping breathing for hours, being sleepless and without food for days, understanding the language of animals and plants, walking over water, fire and air, and making themselves invisible.
5. The Persian books Dabistan and Desatir tells us about Azar Kaiwan, his disciples and his philosophy. These books were brought to the notice of the people of Mumbai in mid 18^th century. They are not considered authentic and reliable Zoroastrian writings as they do not wholly agree with Zoroastrian teachings. Books ascribed to Azar Kaewan and his immediate disciples are: Jashan-i-sadeh, Sarud-i-Mastan, Jam-i-Kaekhushru, Zardusht Afshar, Kheshtab and Zindeh Rud.
6. It is believed that Dasturji Kukadaru considered himself connected to Dastur Azar Kaiwan and received divine guidance through him. It is also believed that Dastur Azar Kaiwan was an elevated soul initially staying in the inner circle in Demavand mountain and came out to the outside world inspite of being forbidden to do so.

8. The Persian aphorism Nist hasti bazuz yazdan is the most famous maxim attributed to           Dastur Azar Kaiwan. It literally means “Nothing exists apart from God.” In this short,           concise statement lies a great spiritual and mystical truth, that for mystical and                       spiritual people, nothing exists except for God, since they always live in communion             and communication with God. This maxim can also be understood as a reminder of                 the teaching that all creations are ultimately coming from God.

1. The Arda Viraf Naamu or Arda Viraf Naameh, is the name of a Pahlavi book, originally written in the 3^rd century CE, during the reign of the first Sasanian King Ardeshir Babegan. The name Arda Viraf Naameh means “the book of Ardaviraf or righteous Viraf.” Ardaviraf, a very holy priest was selected from among 40,000 priests to visit the spiritual world and get a first hand account. The result was this book, which is often compared to Dante’s “Divine comedy.”
2. The Arda Viraf Nameh was a very popular book among Parsis till some time back. It preaches morality and ethics, but in a different style. The first 4 chapters are narrative of the times of doubt and turmoil in Iran preceding the journey of Ardaviraf. 83 of the total 101 chapters are a graphic description of punishments of sins in Hell. 10 chapters are an account of Heaven. 4 chapters are admonitions from Ahura Mazda, Sarosh Yazad and the souls.
3. Excerpts from description of Heaven: Heaven is like a garden of flowers with smell of rose and amber and cool wind blowing. Meher Yazad sits on the throne next to Rashne Yazad who held weighing scales. Ardaviraf saw deceased members of his own family and conversed with them. From there Bahman Ameshaspand led him to the golden throne of Ahura Mazda. It was resplendent and surrounded by thousands of Yazads. Ardaviraf paid homage to the throne.
4. Excerpts from description of Hell: Souls have to wait for people whom they have offended and against whom they had sinned to come and forgive them. If they do not forgive them they have to keep waiting. Some souls floated in river with stinking water, shouting with fear of being drowned, but nobody heard them. Noxious reptile bothered them. The river was made from tears shed by relatives of the departed. A man biting his own arms. He was an ungrateful man who never thanked or blessed his benefactors. A group of souls who had neglected to wear the Sadra-Kasti, did not cover their head and the feet and did not follow the religion, were amidst reptiles and noxious creatures. A man surrounded by demons was being flogged with snakes, who bit him all over the body. He was a tyrant who abused his authority, made his subjects unhappy and did not listen to their pleas. Another man was receiving similar punishment because he took away his neighbour’s land. As long as the land remained in his family’s possession, he would have to suffer.
5. Excerpts of advice from Ahura Mazda: Adherence to religious laws brings benefits and rewards and their infringement brings punishments; As you sow so shall you reap; Ill gotten wealth is never enjoyed; the rich must believe in God, and not let prosperity turn away their minds; Deathbed repentance is useless, instead intentions should be kept pure; The precepts of Zarathushtra should not be feared or doubted.
6. Excerpts of advice from Sarosh Yazad & Adar Yazad: Without trouble nothing can be attained; Every labour and merit will be rewarded; People who do not accept the ups and downs of life suffer punishment for their attitude; Not to set heart exclusively on the pleasures of the world, as men cannot carry anything away with them after death; The body is like a horse and the soul like its rider. If either one is weak, the other is affected. As man needs to take greater care of himself than his horse, so he has to take greater care of his soul than his body; In wine, women, eating and drinking one should avoid excess, as they bring their own punishments;  When asking boons from God, leave it to Him to grant it; Contentment is the happiest condition for man.
7. Advise from souls at various stages of heaven: Avoid sin, think of the last day, avoid temptations;  Convey to men the necessity of prayer, of wearing the Sadra-Kasti, performance of rituals and good deeds; The joys of heaven are eternal, the joys of the material world are fleeting; It is necessary to have an heir in the world, as it is necessary to pass the Chinwad bridge. To hand down our names to posterity is one of the highest duties we owe to our Creator.