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....
As shown above the community was passing through a period of great upheaval in the matter of religious study and the position was like one blind leading another blind. At such a critical period Divine Providence sent a great Teacher to dispel the darkness that surrounded Zoroastrian Avestan studies and beliefs.
Somewhere in 1875-76 a youth of about 17 or 18 in a Parsi home at Surat happens to have serious differences with other members of his family. His maternal home becomes abhorrent to him; so, after making some secret arrangements about his clothes etc., he leaves his home and city by rail and detrains at Ajmer, which was a terminus station in those days. There is great commotion in the house at Surat, and telegrams fly to many relatives. The youth who thus quitted his home in disgust was no other than our revered Ustad Saheb (Master) the late Seth Behramshah Navroji Shroff.
Behramshah Proceeds Towards Peshawar on the Northern Frontier
After detraining at Ajmer, Behramashah goes out for a stroll in the city. There he happens to meet one of his maternal uncles.
Like the other relatives this uncle also had received a telegram. So the latter knows that Behramshah being displeased has left his home. He very much entreats Behramshah to return to his mother's place. But his entreaties are of no avail. So the uncle suggests that he be informed from time to time of the places Behramshah may go to, so that he may remit him Rs. 25/- per month for his traveling expenses. Behramshah approves of the suggestion and agrees to it; so the uncle allows him to proceed and telegraphs to Surat about his meeting Behramshah. The latter then continues his journey onwards towards the north on camel or on horse-back.
Thus moving forward he reaches the outskirts of Peshawar. There one day after attending to a nature's call he is standing beneath a tree performing his "Kusti" prayer, when a stranger appearing to be a Pathan approaches him, and pointing to a camp having tents at a little distance tells him "Our 'Rad Saheb' desires to' meet you", Behramshah has by now come to learn the meaning of 'Rad', as the 'chief' during his tour of Northern India.
The "Rad-saheb' Reads the Thoughts of Apprehension Entertained by Behramshah
The approach of this stranger creates fears in Behramshah's mind, because he has heard that among such a tribe there is a practice that if a ring or an earring is to be robbed it must be done after cutting off the finger or the ear, when alone according to them, it would be 'Halal, i.e., legitimate'. Behramshah had on his person some gold stuff including a gold watch and chain belonging to his late father. Such fears assail his mind when there approaches from that camp another person, who is aged, and who says to Behramshah, "Our Rad-Saheb bids me to inform you to entertain no fears about your life and property and requests you to come". With some hesitation still lingering in his mind Behramshah goes with the two men. He is taken into a big tent. There he sees something like a 'Darbar', i.e. a royal court, in the centre of which is seated on a high and well adorned dais the chief who had an imposing personality. Besides the chief there are some in lower seats and others standing with great respect and reverence.
Beharamshah going amidst them is given a warm welcome by the 'Rad-Saheb' and offered a seat, and a plate of dry fruits is presented. Behramshah still has apprehensions and suspicions about the fruits offered, and hence partakes of only a few of them. Then the Rad-Saheb inquires of him about the Kusti or the holy thread-girdle, saying, "Standing under that tree what were you tying round your waist?" Behramshah gives a fitting reply to the query. The talk between them is in Hindustani.
After this short talk, Behramshah asks for leave to go and a man is sent to escort him to his hotel, with a bag of dry fruits as a present. At parting, Behramshah is pressed very ardently by the Rad-Saheb to come again-the next day, to which Behramshah replies in the affirmative.
The next day after taking his mid-day meal in the hotel Behramshah is resting on his bed. He begins to wonder to himself why these Pathan-looking strangers should seek his company so eagerly. While he is lost in such thoughts sleep overtakes him. He sees a vision in which he finds himself in an orchard full of flowers and fruits, but there is to be seen no gardener or a custodian. "If I pluck some of these fruits, who will notice it?", asks he to himself. As soon as this thought passes through his mind a man wearing a white beard is seen approaching him; then a brook comes to sight and then a parapet by its side. The gardener sits on that parapet, then carries one of his legs on the side of the brook behind, and then the other, and suddenly drops into the brook with a loud noise. With that sound, Behramshah wakes up only to find that it was all a dream. So he diverts his mind from all this and tries to forget it altogether. By now his former unwillingness to go to the Rad-Saheb's camp melts away, and he himself gets ready to proceed there. At this time however, comes the attendant from the Rad-Saheb and they both set out for the camp.
Rad-saheb Retells the Dream Behramshah had
After giving a kind reception to Behramshah and seeing him in his seat, the Rad-Saheb smilingly speaks to him - "Say Sir, how you lagged in your honesty and drowned that poor gardener!" At that time Behramshah has forgotten about the dream he had in the afternoon at the hotel and is not able to follow what the Rad-Saheb intended to convey. All the other members of the congregation assembled there laugh heartily at his perplexity. This annoys Behramshah; frowningly he asks the Rad-Saheb in an exasperated tone, "Have you called me here to jest and mock at me?" The Rad-Saheb then appeases him. But simultaneously, Behramshah now becomes conscious that the remarks of the Rad Saheb referred to the dream he had in the hotel. Angrily he says, "That was what I saw in the dream. How did you come to know about it?" The Rad Saheb replies, "Never mind how I have known it, but is the tale true or not?", --and Behramshah confirms the verity thereof.
Everybody Shows Behramshah his Sudreh and Kusti
The miraculous power shown by the Rad_Saheb deeply impresses Behramshah. Thereafter some questions concerning Behramshah's religion are put. 'Who is the Dastoor (high-priest)
of your religion?" And so on, which questions Behramshah answers from what little knowledge he possessed. During this meeting the Rad Saheb reveals that he and all the others in the camp are also Zoroastrians. All of them lift up their robes and show their Sudreh and Kusti. Behramshah seeing all this now begins to trust them fully and all suspicions about them melt away. After this Behramshah daily visits the camp, till one day, the Rad-Saheb informs him about their decamping. Behramshah is induced to go with them to Iran and he accepts the invitation. On this Behramshah goes to Seth Jassawalla's famous banking firm at Peshawar, with which firm he knew his father had some business connections. He tells them that he wishes to execute power-of-attorney in their favour to collect the sum of Rs. 25/monthly, which he used to receive by post from his uncle at Ajmer. When Behramshah informs Seth Jasawalla about the Rad-Saheb and his own intention of going with the latter to Iran, Seth Jassawalla seriously warns him that such Pathans of the Frontier are very unreliable and deceitful. But Behramshah tells him that he had given a promise to go, and shows his resolute intention to carry it out. Jassawalla then plans a stratagem. He telegraphs to Surat calling far a wire to the effect that Behramshah's mother is very seriously ill, and is yearning to meet her son. Jassawalla had in his mind that Behramshah should take such a telegram to the Rad-Saheb and thus be free from the promise he had given.
Rad-saheb Reveals Fabrication of Telegram
When the telegram is received, Behramshah is informed of the same and is asked to take it with him to the Rad- Saheb and acquaint him with its contents. But the Rad- Saheb sees through the plan. He says, "I will just let you know". So saying, he shuts his eyes and directs his spiritual sight to the house where Behramshah used to dwell at Surat and then infaorms Behramshah, "Taday happens to be your mother's birthday and she is just having a very good meal of rice and pulse and curd". Behramshah recollects that day to be his mother's birthday according to the Parsi calendar, and so accepts the veracity of the Rad-Saheb's statement. On this Behramshah returns to Jassawalla and tells him about what the Rad-Saheb had revealed. Seth Jassawalla is wander-struck, and gives up his own previous objection against Behramshah going to Iran with the Rad-Saheb, and in fact agrees to it At last the tents are unpitched and the small caravan commences its return journey to Mt. Demavand with Behramshah as one of them.
The caravan is all on horse-back and wind through a narrow track amidst the tall grass. But when Behramshah looks back the track vanishes. All that is visible is the tall, high grass everywhere. In fact the sight of the tall grass was a mere illusion created for diverting away the notice of others from their movements. In this way they are journeying through Chitral (northwest of Kashmir), and at last after several days they all halt near a barren mountain. Here the horseman at the front dismounts and recites something prayerfully. Immediately after this a square black stone comes to sight. This stone is pulled out and thereafter many more stones are also removed; and then comes to their view what is like a tunnel. After entering the tunnel, they keep climbing up the mountain for a great length of time in complete darkness. At last the great vault of the sky comes to view and they reach a lovely place, fresh and delightful. Behramshah finds human habitations . in this place.
The above story is recounted mostly from what was directly heard in Gujarati from the Master himself. The mountain referred to above is called Mount Daemavand or Demavand Koh. It is referred to in the 8th paragraph of the Pazand prayer, "Afreen-i-haft Ameshaspandan", as:
"Hama-Zoar Daemavand Koh ke dravand bivarasp andar oye basta ested".
- Be in accord with Daemavand Koh (Mt.) in which is enchained the demon bivarasp, the demon (with power) of ten thousand horses.
With regard to "bivarasp' it may be explained that the word 'asp' meaning horse represents power. Here it stands for the evil powers of the Dravand, demon. 10 in ten thousand denotes perfection either in good or evil; thousand horses indicate the thousand powers, i.e. innumerable evil powers of the demon. Hence the sentence means
'Be in accord with the holy saints-in seclusion in Mt. Daemavand who by their incantations keep under control the devil perfect in countless evil powers'.
Mount Demavand is on the north-east of Tehran, the capital of Iran. By the side of a pleasant valley in the Mt. Demavand area known as Alburz (Avesta-Har-Berez) our Master said that there live in seclusion the holy Zoroastrian sect of Saheb-Dilan numbering about 2,000. The head of this sect is called the "Sraoshavarez". Since this Saheb- Dilan sect and their chief, the holy Sraoshavarez Saheb, are most intimately connected with and have played the highest role in the marvelous training and spiritual enlightenment of our Master, it is but meet to give some idea about them here below before proceeding with the story of our Master.
While speaking about the above mentioned "Saheb- Dilan" sect (Master-Hearts) our Master informed that fortynine years prior to the fall of the Zoroastrian Empire, some holy Master-Souls of the time went into seclusion taking with them the Holy Scriptures and whatever was required for the strict observance of the Zoroastrian law of Asha, purity. They and their followers or descendants still lead lives entirely in tune with Nature and with the sublime teaching of the Zoroastrian religion.
As regards the superiority of the 'Saheb-Dilan over the followers of the other two Paths called the paths of revelation there is found a reference to them in the book (in Gujarati) entitled "Jam-i-Kaikhushru or Mukashafat-i-Kaiwani", meaning the Revelation of Kaiwani, originally containing about 325 couplets in Persian describing the heavenly experiences of the Dastur Saint Azar Kaiwan who had become very famous in India by his great spiritual miracles during the reign of the Mughal emperor Akbar the Great. These couplets were translated from Persian in Gujarati in the year Y. Z. 1217, that is, one hundred and ten years ago by Syed Mir Ashraf Ali Munshi. In his preface, the learned Moslem translator mentions (in 1946 reprint, p. 5) three types of Paths of Revelation called Mukashafat or Mushahadat, and states that the saints of the Saheb-Dil sect acquire more light of Revelation than those who follow the other two Paths. The passage regarding these three types of Paths runs as under:
"The followers of the first Path are called doctors of "Ilahiat" or "Mutaalihin", who by the purity of their body and the power of austerity follow the Path of Revelation, and regard all prophets and "Jisms", (earthly) bodies as the Light of God.
The second are the doctors of "Ishrakin" who also, by the purity of their body and the power of austerity, follow the Path of Light and acquire the Knowledge of God, and regard all prophets as truly sent by God, but do not pay obedience to any of them, and do not recognize any distinction in different religions; and in this Ishdikin system the occult (Baten) path is easily attained. And the great, learned Azar Kaiwan and all his disciples also followed this system.
- The third "Sufian"-that is Durvesh Sahebdel keep faith in the prophet of their age and according to his systems offer prayers of what is manifest and by the purity of their body and the power of austerity so advance on the Path of the Knowledge of Revelation that they gain more light than the doctors of Mutaalihin and Ishrakin".
Our Master had the extremely rare good fortune of having been impelled to go to Peshawar and having been admitted, though for a temporary period of some three and a half years only, into the circle of such spiritually advanced Saheb-Dilan referred to above. To these holy Sires our Master has most reverently dedicated his first publication- a veritable gem; the booklet entitled Ilm-i-Khshnoom Series No.1 containing a Bird's eye view of 'llm-i-Khshnoom. This booklet in spite of its extreme brevity covers all the salient points about the entire Zoroastrian religion in all its aspects including its practices and rituals. The dedication runs as under:
"In the dear homeland of Iran, before the advent of those dark days, when set the Sun of the Zoroastrian religion, when the Zoroastrian religious and cultural books were destroyed, the great Zoroastrian empire became but a memory of the past and the illustrious Zoroastrian nation was reduced to a handful community; before the advent of this dark age some far-sighted sages became "gofe-nasheen", i.e. went into seclusion with the seeds of the Zoroastrian religion.
At the sacred feet of these great devotees, the holy saheb-Dil Durveshes, the Master-Hearts who have renounced the world, this brochure is held with the prayer that our little Zoroastrian community may have for ever the protection of the Dadgar Dadar Hormazd, the Creator, and the benign shelter of the Hierarchy of Amshaspands and Yazads and the Asho Farohars (the holy guardian spirits) and the divine guidance of the Holy Ramz-go, Spitaman Zarathushtra, Prophet of Prophets and the blessings of the great Gofenasheen Sires of Ashoi (purity) and Righteousness of Body, Mind and Soul. Atha Jamyat Yatha Afreemami"
(SO BE IT).
In the passage quoted above the term "Durveshes" is used for the "Gofenasheen" Masters. It means pious and holy men who are free from all worldly attachments and vices. Our Master was the first to explain its Avestan derivation-"Dur", far away from and "Vesh", from "Tbish", harm, that is, abstaining from causing harm or injury to the world-whether it be in the form of thought, speech or action. So according to the religion of Zoroaster a "Durvesh" means only a true highly developed man or woman who totally keeps away from doing any harm to the good creation.
Our Master informed that prior to or shortly after, the fall of the Zoroastrian empire twelve different sects were known to have been formed who followed the Zoroastrian Faith to a greater or lesser extent, and among these, the Saheb-Dilan followed the Zoroastrian religion in its pristine purity. The Chaechast Sires who comprise the most advanced souls and who are on, a plane higher even than the Saheb Dilan, stand quite apart. Our Master used to say that this Chaechast sect went into seclusion some two hundred years before the fall of the Zoroastrian empire.
21 Nasks Concealed Talismanically in Underground Iran
"Our Master informed that everything connected with Mazdayasni Zarthoshti religion including certain rich specimens of Zoroastrian culture and art from the time of the world Deluge down to the fall of the Zoroastrian rule has been preserved in a secret talismanic place in underground Iran called Tangistan:
Similarly the holy sages of Chaechast possess the 21 Nasks composed by holy Zarathushtra, also the 21 Nasks of Manthra Spenta caused to be composed by his closest pupils under his own supervision, then again the 21 Nasks of 'Mat-Azainti' (Gathas and their commentary), besides the commentary of 21 Nasks in pure Pahlavi of those ages etc. etc.-the whole comprising the essence and kernel of the Zoroastrian Faith exists concealed in underground Iran."
(Parsi Avaz Weekly" p. 5, Dated 3-3-63).
Concept of 'Sraoshavarez'
As stated above the holy Sraoshavarez is the chief of the Saheb-Dilan. It was Marzban Saheb, the Sraoshavarez of the time, who had played the highest role in the training of our Master. Hence it is but meet to understand the true significance of the term 'Sraoshavarez' and his par excellence sublime position in Nature.
In the Master's book (p. 114) of Ancient Zoroastrian Education System the term Sraoshavarez has been rendered as
"Worker for Sarosh Yazad; or one attuned with Sarosh; or the listener of the Celestial Music of Sarosh Yazad;
(Sraosha=Sarosh Yazad; and Varez=worker").
Sraoshavarez is the highest of the eight grades of priests, the designations of which occur in the Uzirin Geh prayer, and in the Vandidad 5,57-58; 8, 17-18 and the Visparad; 3, 1-2, as:
- Zaota, and
The duties of all these eight grades of priests have been explained by the Master (p. 111 seq. ibid.) When a priest attains the seventh grade of Zaota he becomes a Yaozdathregar, that is, one who has acquired the power of imparting purity to other co-religionists. Towering above them all stands the Sraosavarez, the most holy. The Master says (on p. 114 ibid.) that the rank of the Sraoshavarez is far superior to and higher than even that of the Dasturan-Dastur (the high priest of Dasturs). The Sraoshavarez is the Zarathushtrotemo or the representative (of his age) of the Holy Prophet and the heir to his seat. The Sraoshavarez has reached this sublime stage after having passed through all the seven stages of priesthood and after being acquainted with all the duties connected with each stage. He thoroughly comprehends the deep, inner, scientific working and efficacy of all Zoroastrian rituals, and is attuned with all the holy powers.
Between the seventh grade of the Zaota and that of the Sraoshavarez (8th) come the intermediary grades of highpriests, such as, the Pesh, Nayab-Dastur, Dastur and Dasturan-Dastur. The high-priests of all these grades even among the Saheb-Dilan who are spiritually so highly advanced, are strictly enjoined by Nature and by the Holy Faith to live a married life. Thus they are distinct from the Magavs and the Sraoshavarez, who is also a Magav, inasmuch as they are not destined by Nature to lead a married family life.
In S.B.E. Vol. IV the term Magav occurring in the Vandidad, 4.47 is rendered philologically as one "who lives in continence", which interpretation does not convey the' full and real technical significance of that term. The fact is the Maghav class have no need to marry, because the soul of a Magav is a complete unit and an entire entity in the sense that its holy feminine counterpart and its holy masculine counterpart have mingled themselves by "Khaetvadatha" (Ysn. 12,9) into one perfect whole soul. This stage is preliminary to the return of the soul to its original home in the heaven of the moon whence the soul was exiled to the non-permanent worlds comprising the seven Dakhyus (Yt. 10,144), planes under Meher Yazad including this material world for the correction and transfiguration of the Evil clung to the soul. This highest stage of spiritual development into a Magav is in turn attained only after both the relative masculine and feminine holy counterparts of the soul have each absorbed into themselves their respective and relative soul's particles, first from the mineral to the vegetable kingdom through manure, then from the vegetable to the animal kingdom through herbal food, and from such animal into the relative human counterparts concerned.We shall have occasion to refer to this subject again at greater length in its own place under Cosmography.
With respect to the source of his knowledge our Master mentions the name of his holy Sire as Sraoshavarez Marzban, the holy Ustad Saheb (revered Master) of the Saheb-Dilan sect: This reference is to be found in the Master's booklet (pp. 2-3) entitled llm-i-Khshnoom Series No.1 referred to above. The reference runs as under:
"After remembering the 'Vahed-i-Hakiki', the Absolute One without a second, Minoan-Mino, the Invisible even to the Invisibles, the Unspeakable, the Unknowable, the Unthinkable, and thanking the Creator, Dadar Ahura Mazda and invoking the name of the Vakhshoor-i- Vakhshooran, the Prophet of Prophets, Ramzgo, mystic speaker the Holy Zarathushtra, and in accordance with the plighted word of the heirs to the seat of the Holy Prophet and the Divines of the Faith and by the grace of the Sraoshavarez Marzban Saheb, the Great Master of the Zoroastrian Saheb-Dilan sect, and after invoking blessings as a most humble one (Khaksar), I present the following few subjects; and I make a faint attempt to give some slight idea of the knowledge I have been fortunate to acquire according to my humble capacity of the inner esoteric exposition of the pristine pure Zoroastrian Faith, its practices and, rituals, and which knowledge is a priceless inheritance of the Zoroastrian community from Marzban Saheb, the Great Master of the Zoroastrian Saheb-Dilan, through the grace of my BagoBakht (literally share of Fortune) that is Khud."
The Holy Sraoshavarez as Portrayed by the Master
In his book entitled Ancient Zoroastrian Educational System (pp. 129-30) our Master has wonderfully portrayed the sublime qualities of head and heart and status in Nature of the Sraoshavarez. The Persian and other words in the passage concerned are reproduced below as in the original text for the edification of those readers who would appreciate its superb language - the translation in English follows thereafter:
"Whether in the sphere of Zoroastrian religious lore or in that of religious practices the mastery of the holy Sraoshavarez is perfect.
He is the Rashidan-i-Rashid Azahelenek va pakzadane mubarak nam-e-har Zaman;
Az bag-e-mino fam-e gunagun-e Zarathushti;
Ark-e aoze munavvari; Alishan Kharidane_Vala;
Bazel-IMunavvari, Bi chun o bi misale har zaman;
Dastagir-i kudrat-i in zaman o har zaman;
az har mubarak kadami an Alishan Janab bar zamin armaiti na'areh-zanan az shadan ba-afrinshad zi-i-munavvar shae Zarthusht Spentaman Saheb-i- Delan."
He is the (spiritual) guide of guides;
the most blessed among the holy and the pious of every age;
belonging to the great perfected Master Souls of the Garden of the Immortal World with its manifold sections;
as it were the very essence of Divine Light and Power;
having the true spirit of noble birth and descent;
and having continuous relationship with Sarosh;
highest in the matter of religious practices;
the most advanced in the matter of religious lore;
having developed to perfection the powers of the soul;
thoroughly proficient in religious and all other knowledge;
endowed with the light of Divine knowledge, and having the power to bestow gifts like Nature herself;
unequalled in every age;
the highest among the practicing priests, i.e. most advanced in religious practices;
the guide of Nature in this age and every other age; on every auspicious step of this Exalted Sire falling on earth, Armaiti always acclaims with Joy "O you luminous ray of the holy Spitaman Zarathosht-Saheb-e- Dilan - may you live in happiness".
Such is the high and exalted Master of Ashoi, of_Purity and Righteousness - a Sraoshavarez. Which Zoroastrian reader with a heart overflowing with devotion would not bow to one possessing such sublime designations and qualifications, one of such high descent, the Pir-i- Maghavan, i.e. the leader of the Magavs - the great Sraoshavarez Saheb?"
Having given some idea about the Saheb-Dilan and their holy Sraoshavarez Saheb and the Magavs, we now revert to the story about our Master.
The Master was Drawn to Peshawar By The Power of the Holy Nirang Formulae
Our Master has explained how by some mysterious working he had the rare good fortune of coming in contact with this pious group of the Saheb-Dilan in the distant Mt. Damavand in Iran, far, far away from his home at Surat in Western India. His leaving his mother's home and being unknowingly drawn to the out-skirts of Peshawar were but a result of the mysterious working of some "Nirang" (powerful sacred incantations) recited by his venerable Master, Sraoshavarez Marzban Saheb in Iran. At the, bottom of all this was his Bagobakht, his destined fortune. His entry into Mt. Damavand was in connection with the repaying by the Holy Marzban Saheb of a past obligation. Our Master used to say that some 5,000 years ago in one of their past lives, when Sraoshavarez Marzban was the general in an Iranian battle, and he – Behramshah - was an ordinary soldier, the General Marzban fell wounded by the sword of the enemy when Behramshah carried him away in his arms to a safe place, and saved his life. Our Master further said that when he had gone to Mount Damavand it was the last visit of the holy Sraoshavarez on earth. So before leaving this world he wanted to repay this obligation under which he was put by Behramshah and hence he by the sacred power of his "Nirang" formulae managed to create a feeling of strong disgust in the mind of Behramshah for his mother's home and mysteriously lured him to the frontiers of Peshawar, where Rasheed Saheb, who was his deputy ("Nayab") had encamped ready to contact him (Behramshah). Hence the invitation to his tent to Behramshah by Rasheed Saheb was according to the Holy Marzban Saheb's plan. That all those events were not simply accidental, Behramshah came to learn only at a later stage, for while they were taking place, Behramshah was totally unaware of the fact that some spiritual force arising out of some holy "Nirang" was working over him and guiding his steps. About the camp at Peshawar, our Master said that a caravan of the Saheb-Dilan go to Peshawar once in every three to five years for some barter business. They give articles like wool, musk, amber etc. in exchange for cloth and other things.
Life in Mt. Demavand
While speaking of life at Mount Demavand, the Master said that the common men were engaged in agriculture, and led a true Zoroastrian life, and observed all "Tarikat" or canons of purity as enjoined by the Holy Prophet. Before and after partaking of food or drink or performing the daily ablutions or attending to Nature's calls etc. they were scrupulously strict in their observance of the anti-microbe "Baaj" rites to keep their "Khoreh" (subtle human magnetism; Aura) pure, and 'Drujih' proof i.e. free from all evil invisible magnetic effects.
Our Master told us that he himself had stayed for three years on Mt. Demavand. After that period he was sent to visit places like Pamar etc. in Airyana Vaeja on the top of the earthly globe, which took six months. And thereafter he was sent back to India. Behramshah was very unwilling to leave Mt. Demavand. But he was told by the venerable Sraoshavarez Saheb to return to his native place Surat, and lead married family life there and fulfill his 'Khesas's, in accordance with the
"Laws of Retributive Compensation and Universal Adjustment with every visible and invisible object and force in the Universe"
referred to in the Master's brochure, Ilm-i-Khshnoom Series No.1 (p. 25). So with a very heavy heart Behramshah returned to India.