A Manual of Khshnoom

The Zoroastrian Occult Knowledge

by Phiroz Nasarvanji Tavaria | 1971 | 160,667 words

An introduction to the mysteries of Khshnoom, an ancient occult movement. Khshnoom stands for 'Divine' or 'Spiritual' knowledge and originated from Zarathushtra. This book contains knowledge not to be found in Zoroastrian religious works. The second part contains documentaion of the life of Prophet Zarathushtra....

Supplement No. 15

Classification of Sins.

During life on earth human beings are subject to sins. In our Master's book on "Ancient Zoroastrian Education System", pp. 16- 17, four types at principal sins have been mentioned viz., 1) Margarjan, 2) Farod-Mandeh, 3) Azeh and 4) Manideh.

Learned Kanga in his translation of Patet Pashemani prayer (Kardeh; 3) gives in footnote under 'Margarjan', the rendering of a Pahlavi commentary of 'Margarjan-Sins', in which the following sins have been enumerated :

Margarjan Sins.-Under this class are: "atheism" no faith on holy prophet Zarathushtra and his good religion[1]; disobedience to parents and masters, and causing them pain to boot; learning sorcery; interfering in the works of holiness; throwing Nasu, putrid things into water and in fire and bury the same; extinguishing fire of Atash-Behram; misappropriating instead of entrusting to the rightful heir (or heirs) after the owner's death, wealth and other articles entrusted in custody as a lawyer; committing adultery; following the religion of Dravant, non-believer in Zoroastrianism; giving false evidence against a holy person or against a renouncer of evil, or a Dastur or the Chief with the object of involving him in accusation; causing abortion; eating or making others eat Nasu, putrid things mixed in wine or medicine; being a Dastur or priest, commit deeds of heresy."

In the Master's book mentioned above 'Margarjan' include those deliberately committed deadly sins in life, the perpetration of which causes the departed soul concerned to take a rebirth on this earth. Souls of persons committing such deadly sins go to the Chinvat Bridge on the dawn of the fourth day, but owing to their "Kerdar", (explained below), being comparatively 'gross' in formation cannot rise above the stage of Gunjesh, the lowest substation which is portal-like to the Chinvat Bridge (Ysn. 51,13). Such souls (Urvan) have to come back to the earth after a certain time. Kerdar (Hadokht Nask III) is a feminine apparition, and being of a soul that has committed Margarjan sins during past life on earth is like that of a 'hideous hag' appearing as walking before the soul of the sinful person concerned on the Chinvat Bridge on the dawn of the fourth day after death. Such Kerdar is the sorry picture of the collective thought word-action-graph of the whole past life on earth.

Farod-Mandeh are also wantonly committed sins but of such a nature that the souls can rise above the stage of Ganjesh but not beyond the sub-region of the next higher Kang-daeza Souls of this class of sins are also subject to Duzakh, rebirth but when these Farod-mandeh sins are of lighter degree, the souls concerned cross the Chinvat Bridge, and after halting at the region of "Jaza", condign punishment (or reward), advance further beyond.

Manideh Sins-Manideh literally means remaining or outstanding, and may include either Margarjan; Farodmand or Azeh class of sins. If according to the principle of "Akem-akai" (Ysn. 43,5) evil to evil, a person is destined to commit certain sins, but the life is cut short prematurely, there remains an outstanding balance of sins. If this balance is of Margarjan class, the soul undergoes the retributive punishment of hell-Duzakh or Daozangha (Vand. XIX, 47), that is_ comes back on this earth. If the balance is of Farod-mandeh class, the retribution is repetition of birth on the earth or "Jaza", condign punishment on the ultraphysical sub-region above, according as the sins be of grosser or lighter type. But if the Manideh Gunah, that is, outstanding sins be of "Azeh" class, the soul has not to come back on this earth, but undergoes "Jaza" the condign punishment of Azeh-manideh sins after death by halting on Var-i-Jam-Kard, the top region of the Chinvat.

Azeh Gunah are a sort of vicarious sins or sins due to infection (or pollution) from others on account of which a person even though practicing Baj-rites and Druj-parhiz cannot cross the Chinvat Bridge, but has to halt at its top sub-region of Var-iJam- Kard, by way of condign punishment, due to his or her aura being impaired by coming in close contact with people committing Margarjan or Farodmand sins.

The contagion of Azeh sins is so very transmissible that not only great souls, but even holy Zarathushtra was not immune from it. The Prophet remained ordinarily invisible by rarefying his elements. But whenever he wanted to appear in public, he used to convert his subtle body into gross. During this process he was subject to Veil of Darkness due to catching contamination, though of a very subtle type of the sinful environment. This attack of contamination, at times, used to be so overpowering that he used to get partially unconscious, and had to utter words of despondency like "Whither shall I go to? Where shall I turn to?" (Ysn. 46,1). During such predicaments Bahman Ameshaspend used to hurry to his succour, and restore him to his sublime consciousness by tearing asunder the Veil of Darkness over him.

Footnotes and references:

[1]:

Sins relating to disbelief in Zarathushtra and his religion naturally include disbelief and slander of Khshlnoom, the esoteric knowledge of the Zoroastrian Faith.

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