1. In the mid 19th century, the “Persian Zoroastrian Amelioration Fund” was founded in Bombay by a few wealthy Zoroastrians including Sir Dinshaw Maneckji Petit, to improve the conditions of their less fortunate co-religionists who were persecuted in Iran. In 1854, Maneckji Limji Hataria was appointed an emissary by the above organisation to go to Iran.

2. Maneckji was born in 1813 at the village of Mora Sumali near Surat in Gujarat . From the age of fifteen he travelled widely as a commercial agent in India. In his work he gained a lot of experience and self-reliance. These resources proved invaluable in his future work.

3. He arrived in Iran on 31st March 1854, and for a year studied the general conditions of the persecuted community. He found the Zoroastrians to be uneducated and suffering from diseases and malnutrition. Centuries of oppression and persecution had taken a heavy toll on their spirit.

4. To teach the Iranians, Maneckji established schools, published books and employed teachers. He talked about the advantages of collective social work and communal unity. He urged the Zoroastrians of Yazd and Kerman to form societies (anjumans). With his encouragement and support, marriages took place and jobs were provided for the newly wed couples. He was also instrumental in building Dharmashalas and Dokhmas in Iran.

5. Maneckji established a Council of Zoroastrians in Yazd, which persuaded Iranian Zoroastrians to emigrate to India. Many Iranis today are descendants of these people.

6. Manekji met the Qajar king Nasiruddin and negotiated with him several concessions for Zoroastrians in Iran, like the remission of Jaziya in 1882, and lenient laws for Zoroastrians from king Muzaffar-ud-din (1888).

7. He tirelessly worked for the people of Iran for 35 years until his death in 1890. He is fondly remembered even today in Iran. His bust adorns the prayer hall of the present-day Atash Behram at Yazd. His magnificent photograph can be seen at the Wadiaji Atash Behram in Mumbai.

1. The Sadra, is an essential religious garment, along with the Kasti, which a Zoroastrian wears right after the Navjote. The word Sadra comes from the Avesta and Pahlavi word vastra which means “a spiritual garment”. The Persian word for Sadra is sud rāh which means “the beneficial path.”
2. Technically, the Sadra is a ritual implement necessary to offer prayers and do the Kasti ritual. As a ritual implement, the Sadra needs to have certain specifications regarding the colour, size and number of seams (Sāndhās in gujarati). The Sadra is made up of nine seams out of which the two sleeves constitute two seams.
3. Symbolically, the Sadra is a road map that leads a Zoroastrian towards his duties and obligations. The nine parts/seams are to remind him of different teachings. These are:
4. i) Gireban: It is a small pocket like pouch with a perforation in the inner side situated at the font of the Sadra. It is also referred to as kisseh-kerfeh, which means “the pocket of good deeds”. It is symbolic of the goodness and meritorious deeds that a person has to do in life.
5. ii) Girdo: It is the seam on the nape of the neck in the shape of a crescent moon. It looks like a yoke and reminds man of his responsibilities to God, prophet, nation, society, family and his own self. There is a wron idea that only men’s Sadras should have Girdo. All Sadras, either for men or women, should have a Girdo.

iii & iv) Two sleeves, one on each side: Sleeves are made of pieces of cloth stitched on the sides of the Sadra. The Sadras of ladies and gents, both have sleeves, but for purposes of convenience, the sleeves of a ladies sadra are smaller and thinner. The sleeves are symbolic of the Zoroastrian religious injunction of being industrious and hardworking.

v & vi) The two sides: The large piece of cloth at the front and the back, stitched at the sides, form the 5^th and 6^th parts of the Sadra. The two sides remind us of the two worlds – the spiritual world from where we have come and the material world where we are living presently.

vii & viii) Two slanting seams (tiris) on the either side at the bottom of the Sadra, on the right side in gents and on the left side in ladies. They teach us to live in harmony with and to care for and use but not misuse or abuse vegetables and animals. The opposite positions of these Tiris indicate that ladies and gents should complement each other in life, as each have different strengths and capabilities which are required by the other.

ix) One straight seam (Tiri): This seam is parallel to the left side bottom stitch, on the left side in the Sadra of gents and on the right side in ladies. It teaches us to care for the mineral kingdom.

1. The poet known to the world as Firdausi Toosi was born Abul Qasim Hasan Mansur in about 935 AC in the village Shadab in the ancient city of Toos in the province of Khorasan. His father was Fakhruddin Ahmed bin Farrokh. Though Firdausi was a Muslim by birth, he had in-depth knowledge of Farsi and Pahlavi languages, Iranian history and Avestan texts through their translations.

2. He composed the Shahnameh, “Book of Kings” comprising 60,000 Persian couplets containing the history of the Peshdad, Kayan and Sasan dynasties. Though the beginning of the Shahnameh was done much earlier, it was predominantly composed and finished in the court of Sultan Mahmud of Gazni, over a period of about 35 years.

3. When Sultan came to know about the young poet’s poetic prowess and historical knowledge, he invited him to Gazni. Firdausi presented before the Sultan his previously written compositions of Faridun and Zohak. On hearing the beautiful couplets, the Sultan exclaimed that he had transformed his court into Firdaus (the Arabic word for paradise). It is from this incident, that the great poet got his pen name Firdausi. Some scholars also believe that the poet’s grandfather was a keeper of Gardens (in Arabic even a garden is referred to as Firdaus) and hence his pen name Firdausi.

4. In those times, people were generally known from the place they hailed. Since Firdausi came from the city of Toos, he was known as Toosi. However, when the Sultan asked why his city was called Toos, Firdausi had an answer to that, owing to his deep knowledge of Iranian history. He said that the city was named after Toos, a great Iranian warrior, who unknowingly disobeyed King Kaekhushru, and then afraid to face the king, hid in a place for several months. This place later came to be known as Toos.

5. Firdausi’s later life story is heart rending. He passed away in 1020 AC, a  totally  heart-broken, shattered and bitter old man. In 1934, the late Reza Shah Pahlavi, had a splendid memorial erected near his tomb to mark the spot  where  the mortal  remains of the great poet were buried nearly a thousand years ago.

1. Yes. There is a big difference. The first three words humata, hukhta, hvarshta are from the Avesta language and the next three words manashni, gavashni, kunashni are from the Pazand language.
2. They don’t even mean the same. The first three words humata, hukhta, hvarshta mean “good thoughts, good words and good deeds”. The next three words manashni gavashni, kunashni just mean “thoughts, words and deeds.” They could be good or bad.
3. The opposite of humata, hukhta, hvarshta “good thoughts, good words and good deeds” is dushmata, duzhukhta, duzhvarshta “bad thoughts, bad words and bad deeds.” These latter three words occur in the Pazand Ahura Mazda Khodai prayer which is recited while doing the Kasti. While reciting these words, fingers are clicked to ward off evil.
4. The words manashni gavashni, kunashni also come in our Kasti in the Ahura Mazda Khodai prayer. The phrase az ān gunāh manashni gavashni kunashni…pa patet hom means “for all the sins of thoughts, words and actions…I am sorry.”
5. The words humata, hukhta, hvarshta are considered part of the basic tenets of the Zoroastrian religion. However, they are not as simplistic as they sound. They have a much deeper meaning and understanding, as explained in Yasna 19. Humata is the first thought of Ahura Mazda, the thought for an evil free universe. All thoughts leading to this goal can be regarded as Humata. The word Hukhta is used to describe words of Mathra Spenta, that is Avesta-Pazand prayers. Hence all utterances of prayers can be referred to as good words. Hvarshta is to be understood as all actions leading towards bringing the creations to their original pristine purity.

1. Tir Yazad, known as Tishtrya in Avesta, and Teshtar in later Iranian languages, is one of the more important Zoroastrian Yazads. In the Parsi calendar, the 13^th roj (day) and the 4^th māh (month) are dedicated to him. Tirangan festival is celebrated on Tir Yazad on Tir roj of Tir mah in honour of Tir Yazad.

2. The Tirangan festival celebrates a historical event of the Peshdadian times. The Iranian king Minocheher and the Turanian king Afrasuyab were on the verge of a war, a truce was worked out under the condition, that an archer would shoot an arrow (Tir) from Mount Khshutha, and the spot where it landed would be the new boundary between the two countries. Archer Erekhsha was selected, who by his inner strength shot the arrow, which traversed from dawn to dusk, resulting in Iran getting a big territory.

3. Tir Yazad presides over rain. In the Tir Yasht, Tir Yazad in the form of a white horse battles Apaosha the demon of drought, in the form of a black horse. Finally Tir Yazad overcomes Apaosha with the help of the prayers of the people of the world.

4. Tir Yazad also looks after the eyes and hence he is connected with healthy eyesight. In the Khorshed and Meher Nyaishnas we pray tishtrim dravo chashmanem yazamaide that is “We venerate Tishtrya (Tir Yazad), who is the giver of healthy eyesight (chashman).”

5. Tir Yazad is identified with the planet Mercury, which, among other things, presides over communication, Hence Tir Yazad is the giver of good, fluent speech, and the power of effective communication, both essential tools for building self- confidence.

1. Diwali is a Hindu festival of light. Generally Hindus burst fire crackers as a manifestation of light. However fire crackers carry along with them many harmful and negative effects which are extremely dangerous to humans, animals, economy and the environment.  Lighting fire crackers is now denounced by people of almost every faith because of its tremendous negative effects.

2. From a Zoroastrian point of view bursting crackers amounts to an insult to fire, which Zoroastrians regard as sacred and life giving. While lighting crackers, we play with, fling, throw and misuse fire.

3. Bursting crackers is dangerous to human life and limb. Even the lives of people who work in fire cracker industries are jeopardized. Many people, young and old, have lost their limbs and sight and have been scarred for life for no fault of theirs.

4. Fire crackers severely scare birds and animals, especially household pets like dogs, who exhibit a strange and unnatural behaviour when fire crackers are being burst.

5. One of the biggest damage done by fire crackers is that it creates a lot of smoke, smog and pollution in the environment which lasts for several days. Pollution is one of the biggest killers in the world. It is deadlier than war, smoking or hunger. In 2015 alone, ninety lakh people died prematuredly because of pollution.

6. Bursting fire crackers can even be seen as wasting money, since hundreds and thousands of rupees are spent for a few seconds of thrill. The same amount can be used in other constructive and more positive manner.

1. A Zoroastrian fire temple is the building which principally houses a sacred consecrated fire, which could be either of the three grades of Dadgah, Adaran or Atash Behram.
2. The fire temple housing only the first grade of fire (dadgah) as the focal point of worship is referred to as the Agyari. The fire temple housing the second grade of fire (adaran) as the central focal point of worship is referred to as the Agyari or an Adaran. The fire temple housing the highest grade of fire as the central focal point of worship is referred to as the Atash Behram.
3. Another word used for fire temple is Dar-e-meher, which literally means “The house of Meher Yazad.” In the olden times, a Dar-e-meher was a house of worship where there was no permanently burning fire and where only rituals were performed. Nowadays, since almost all rituals are performed in a fire-temple, an Agyari or an Adaran is also referred to as a Dar-e-meher.
4. In the Western diaspora, Zoroastrian places of worship without permanently burning fires, are also referred to as a Dar-e-meher or a Darbe-meher, the latter being a Persianised or Anglicized way of writing Dar-e-meher.
5. In Iran, fire temples are generally referred to as Atash kadeh, which simply means “house of fire.” In colloquial usage a fire temple in Iran is also called a Darbe-meher.

1. In Zoroastrian religion, sacred fires are either divinely manifested or specially consecrated. Such fires are given the title and position of a Padshah, that is, a king. This is not just figurative as will be seen from the following description of the exalted status of fire.
2. The similarities start after the consecration of the sacred fire. First, it is taken in a procession for the enthronement, just like a king who would be taken in a procession for his enthronement. Priests in their full priestly regalia follow the sacred fire with swords, gurz (mace) and spears in hand, much as soldiers would follow their king.
3. The process of establishment of a fire is referred to as takhtanashin which literally means “sitting on the throne.” The ‘hindhorā’ which is the stone pedestal of the fire, is the sacred fire’s throne. The dome (Gumbaj) of the sanctum sanctorum (Keblā) signifies the sky, which is the jurisdiction of the sacred fire. The metallic canopy hanging above the fire is its crown.
4. Much like a king, the sacred consecrated fire has a body and consciousness. It has its own eyes and ears. It is capable of bestowing gifts and rewards and giving retributions to the guilty.
5. One of the first tasks performed by the displaced Zoroastrians after coming from Iran to India and settling in Sanjan was to consecrate an Atash Behram, which was later referred to as Iranshah “the king of Iran.” This name Iranshah was given so that the Parsis can feel that though they are staying away from their original motherland Iran, they are looked after by a spiritual king from Iran.
6. Whenever a few Parsi families used to settle at any place, they would first establish an Atash Behram or Atash adaran, so that they have a ‘sacred king’ to look after them.

1. People who don’t pray generally fall under 3 categories: a. Those who don’t pray because of lack of time, b. Those who don’t pray because they don’t know how to pray, and c. Those who don’t pray because they don’t believe in the effectiveness and powers of prayers.

2. Among the above three categories,  most people fall in category (a), that is, they don’t pray because of lack of time. For those who don’t believe in prayers (category c), they will not mind experimenting or trying out if it does not require much time and effort. For those who don’t know how to pray (category b), a simple prayer is the best solution.

3. For all the above three types of people, the best solution is the shortest and simplest of Zoroastrian prayers of Yatha ahu vairyo and Ashem Vohu, which can be prayed whenever and wherever possible.

4. These are not just prayers, they are very powerful Mantras or chants. The power inherent in these prayers is sure to transform the life of any person who chants them. The more frequency of the chanting, the greater the benefit.

5. The best thing about these short prayers is that they can be chanted anytime, anywhere and under any circumstances.

6. Ashem vohu being a calming and soothing prayer is best prayed at home and when restless, agitated or angry. Yatha ahu vairyo being pro-active, is a prayer for protection. It is best prayed when going outside, starting a new work, when feeling insecure and when meeting challenges.

7. These two short prayers can be prayed in different combinations. The most basic combination of  2 Yatha ahu vairyo and 1 Ashem vohu can be prayed when seeking God’s help and blessings while initiating any work.

8. These two prayers can be prayed in different numbers, different purposes and in different combinations, but then that would complicate things and would be defeating the very purpose for which we started off.

1. Zarathushtra, the prophet of the Parsi Zoroastrians, was the first prophet in the world to reveal religion. Although he was born as a mortal to human parents, his status in the religion is that of a Yazad, that is a divine being.
2. This can be corroborated from the several instances in his life, before, at the time of and after his birth as well as throughout his life.
3. He was divinely selected and appointed as a prophet by Ahura Mazda and the Ameshaspands, much before his birth. The procedure to send the special physical and spiritual constituents of infant Zarathushtra to this world had started even before the birth of his parents.
4. There were several other indications of his divine status and divine mission even when he was in the womb of his mother. Even at the time of his birth, he smiled, which is a unique occurrence in the history of the world. This was a sure indication of the child’s divine destiny and future greatness.
5. After birth, whenever the evil Angra Mainyu tried to get him killed through the wicked Dorasrun, he came out unscathed. Throughout his childhood he was divinely protected and his great destiny once again emerged in his intense urge to know the answers to several of life’s existential questions.
6. His going on the mountains to find the answers to his questions, his conferences with Ahura Mazda and the Ameshaspands, the divine revelation, the miracles in the court of king Vishtaspa and finally his acceptance as a prophet all point out to his divine status.
7. Even his passing away was special, unique and fitting to his divine stature. The elements of his body immediately got merged into the elements of nature while performing the act of destroying the evil collected through centuries.
8. Though Zarathushtra was born a mortal and showed some human frailties, the Iranian texts clearly refer to him as a Yazata, a divine being. Moreover, in many Avestan texts, he is remembered immediately after Ahura Mazda, even before the Ameshaspands and other Yazads. Hence he was no ordinary mortal. His exalted divine status is established without any doubt.