A Zoroastrian Educational Institute

Journal

But for them, Zoroastrianism would have been extinct in Iran [1]

Mankind from the beginning to this day has always engaged itself in finding out the secrets of Creation and Management of the World. Among the earliest human to seek enlightenment was Zarthost-e-Spitaman (Zarathushtra), who made science and knowledge the light of the path of seeking the Lord of the World and with the Divine Light and his beneficent nature found out the Creator of the World.

“O Lord of soul and intellect at that time when I thought You to be the beginning and end of Creation, I found with the eyes of the heart that You are the Source of pure temperament and the manifestation of Truth and Innocence” [Ys.Ha.31; Hymn 8][2]

And after that Zarthost stepped out to form his own society.  He was attracting people by his captivating and eloquent speech, and with truth and righteousness in his speech he was making them accept his beliefs, and to propagate this canon of goodness, he turned to Gushtasp (Vishtasp) Shah, the ruler of Iran at that time, and with the usual quality of captivating people, he succeeded in winning over Gushtasp Shah and invited him to follow the canon of goodness, which is based on good thought, good word, and good deed, and that truth is the only way of life.  He spread the religion of goodness, neither by fighting nor suppression and enmity, nor by rancor and abomination, nor by inversion and blood shedding and killing, but by truth and truthfulness and the strength of science and knowledge.

“Of those two gems born together in the beginning in the world of imagination, one is piety and the other is wicked in thought speech and action. And the wise man  chooses truth from these two” [Ys. Ha 30, Hymn 3]

The freedom of choice is given equally to men and women so that they may choose, which according to them is the truth.

“O people! Listen to these facts with the ear of wisdom and investigate them with bright thought and deep-sightedness and choose personally each of you. O men and women, the path of good and evil.” [Ys. Ha 30; Hymn 2]

Songs of Zarthosht (Gathas) describe his deep spiritual and real connection with the singular Creator Ahura Mazda.  In this way the teachings of Zarthosht became the foundation of the great religion and canon, which is still alive after passage of centuries.

During this long time in spite of many commands even today the teaching and basic foundation of this religion of goodness is the same good thought, word and deed, and has not undergone any change and will not change, because Zarthosht expressed his speech with perfection and pointed out the path leading to objective.  He did not keep anything incomplete so that someone else may try to complete it, nor did he invent a path or passage, which may prohibit the perfection of man during all these long years and the advancement of societies.  Whatever the foundation, he laid was the best of moral and social laws which are similar and everlasting throughout the ages and for all the races and will not admit change.  And the pure religion of Zarthosht spread throughout the entire land of Iran and guided the people to follow the laws of truth and purity.

Many emperors ruled over Iran and were ruined, kings came and went, and entirely throughout the ages, the earlier manners and customs in the matter of retaining their originality did not remain immune from change, even the expedition of Alexander became the cause of destruction of some of the celestial songs of Gathas and Avesta.

Most important of these changes and moving from place to place after the time of Yazdegard III, the last king of the Sassanian dynasty, when the Arabs led an attack on Iran, and caused the spread of the religion of Islam in Iran.

At this time Iranians were divided into four groups:

1. The first group consisted of men who fought to the best of their strength to protect their religion and native soil, till the last moments of their lives and did not give up their belief and faith in the religion of goodness and consequently attained martyrdom.
    

2. The second group consisted of men who with a burning heart having renounced the country of their forefathers took the road to an alien country to protect their own religion and laws.
    

3. The third group consisted of men who accepted Islam.
    

4. But the fourth group consisted of men who neither sacrificed themselves, nor renounced their native place and religion, but having remained in their native place and having reconciled to misfortunes bore all difficulties with patience, and quietly retained the laws of their forefathers.

The second group consisted of migrant Zoroastrians most of them settled on Indian land and were called Parsis, following their religion and laws of goodness.  And having always treaded in the path of truth, were known as pious and wise people who took important steps in the path of advancement and perfection in the Indian land.  The main cause of these steps was the freedom of religion and faith in that place.  They could protect the basic rules and the necessary manners and ways of the Zoroastrian religion in an alien country.  Of course the influence of Indian culture in their manners and ways cannot be ignored, but fortunately this influence had no damaging effects.

But the fourth group are the forefathers of the present day Zoroastrians of the land of Iran who stayed in their own country and protected to the best of their strength the manners and ways and practices of their religion, in spite of the harshness and tyranny and unlimited oppressions meted out to them; but their numbers were dwindling day by day and year by year.  It is mentioned in a Zoroastrian population report that during the time of the Ghaznavid and Safavid dynasties, there lived a large number of Irani Zoroastrians in this country, but they were always under the threat of their lives and existence.  The invasion by the Mughals and the Tartars eight hundred years ago struck many financial blows, because a majority of Zarthostis were cultivators of land and hereditary landlords, and during these merciless attacks, the principles of ownership in Iran also came under alteration, and most of them having lost properties were reduced to poverty and destitution.

The battles during the end of Safavid period, and the oppression and tyranny perpetrated by Shah Abbas Safavid 370 years ago, by making the Zoroastrians of all parts of Iran, to march to a newly established place by him known as Gabrestan or Gabrabad situated in the vicinity of arid zones of Isfahan; the numbers of Zoroastrians decreased to a great extent.  Poverty and destitution also forced a large number of them to renounce their religion for a better life and accept Islam.  Because according to the Islamic laws, if a non-Moslem becomes a Muslim he can retain the property inherited from his father and mother, and/or all the relatives, but on any count to refuse a share from it to all his non-Muslim brothers and sisters.

These circumstances slowly became the cause of ignorance (lack of schools and books, and absence of learned and spiritual leaders), they became unaware of their ancient and extant books, and even if the books were available, they were unable to read and understand them.  They were prohibited from riding quadrupeds and putting on new dresses.  They were forced to pay an abundant portion of their riches under the name of jaziya to the Muslim government.. They had forgotten their own manners and practices such as putting on Sudra (sacred shirt) and Kushti (sacred thread), and also the prohibition of divorce. 

This helplessness reached its climax during the time of the reign of Gachars.

But the eternal flame that was kindled by the heavenly Zarthosht in this land and which had dimmed on account of the oppression of the time had not entirely extinguished.  Every flame requires fuel and the fuel of this flame was one of the descendants of the same migrant Zoroastrians to the land of India a thousand and some years ago.  His name was Maneckji Limji Hataria[3] (Hatharia) who was born in Gujarat about 280 years ago and after completion of his education and learning English, Urdu, Gujarati, Persian and Arabic languages engaged himself in touring and sightseeing in India, and it was during one of these journeys that he called himself as Darvish-e-Fani.

After these journeys on account of the love and attachment with Iran and touring and sightseeing as a representative of the Anjuman–e-Akabair-e-Sabehan-e-Parsiyan-e-Hindustan he was sent to Iran to take care of and render service to the condition and circumstances of the Zoroastrians.  When he saw the pitiful condition of his co-religionists, he girded up his loins to improve their condition.  He traveled through Iran from east to west, and from south to north, and sought his co-religionists in all the cities and habitations so that once again he could provide the means of concord, harmony and fellowship.

Maneckji Sahib made extraordinary efforts in establishing schools and in propagation of manners and religious practices.  He gave help and assistance to the needy by providing the means of education, training, teaching and upbringing of Zoroastrian children, which became matchless in the history of the social life of the Zoroastrians one century ago.

In the performance of manners and religious practices, Maneckji Sahib provided sacred shirt and girdle at his own expense and distributed them among the Zoroastrians. He persuaded the observation of twelve yearly functions and six Gahanbars (seasonal festivals) with his own help and assistance to the needy.  He marked out the expenditure incurred on these functions from the endowments of Zoroastrians of India. For the sake of education and training of the Zoroastrian society, a majority of whom were illiterate, he took some children from Kerman and Yazd with him to Tehran, by fixing a certain amount for each of the children to be sent to their parents at his own expense, so that the parents may not prevent the children’s education on the excuse of poverty and the necessity of working and earning wages for a living.

Among his students were Behram, son of Rustom whose nom-de-plume was Maskin, Ustad Jawanmard Shirmad, Mirza Isfandyar Afsari, Jamshid Ustad Behram, Mirza Kalantari, and Aflatun Iskandar Kermani, each of whom later worked with zeal and matchless efforts in serving the society.

Behram Rustom after completion of education became the vice-regent of Maneckji Sahib and in his absence took the reins of the affairs of the Zoroastrians.  He also wrote many booklets about Parsis, which were not printed.

Mirza Aflatun Iskandar Kermani, a grand child of Mulla Gustasp Kermani who was brought from Kerman to Tehran by Maneckji, for education and training, returned to Kerman after completion of his education.  He then carried out an important task of educating and training of the youth of that city and for this he became renowned.

These are just two good examples of the disciples of Maneckji Sahib whose work has been mentioned.  Among his other extraordinary works was that with the help and support of the Anjuman-e-Akabir of the Parsis in India and through his ability and expertise and his personality and the honor he commended at the court of Nasiruddin Shah, a great success fell to his lot in removing the tyranny and oppression of Zoroastrians of Yazd, Kerman and Tehran, which included: -

• Removal of the burden of jizya, which was always a burden on the shoulders of his fellow Zoroastrians in Iran and was a mark of ridicule and insult.
   

• Removal of the tyrannical laws that the property of a deceased Zoroastrian went entirely to his son or other relatives who were neo-Muslims and the entirely family had no claim to it.
   

• Amending marriage and divorce laws of Zoroastrians
   

• Existence of Anjumans and other Zoroastrians bodies
   

• Removal of some distinctions between the Zoroastrian and the Muslims.
   

• Constructing atashkada, and repairing the old buildings.

Apart from these political achievements he also endeavored in the matter of compilation, translation and printing of books. Among his books Izhar-i-Siyansat-i-Iran, Jamia-i-Maneck and Siyahat-a-Iran could be mentioned as being printed in Persian and Gujarati 

The work, which Maneckji Sahib Limji Hataria accomplished in Iran was beyond human strength and bordered on the limits of miracle, so that the religion and laws of Zoroastrians were not obliterated in the land of their forefathers and the native land of their prophet.  The devotion and unforgettable services and efforts of the late Maneckji Limji Hataria to the society of Zoroastrians of Iran made his good name eternal and everlasting.  He left this temporal world in Iran a hundred and sixty years ago.

But among this group he was not alone.  Even among the representatives of the Anjuman-e-Akabir-e-Saheban-e-Parsiyan-e-Hindustan who did not hesitate in giving all sorts of material and real help to their co-religionists in Iran, after the late Maneckji Hataria; mention may be made of the late Kaikhorsrowji Khan Sahib (the founder of the Anjuman-e-Zarathushtrian-e-Yazd) and the late Ardeshirji Edulji.  Like Maneckj Hataria, they also lived in Iran till their death by the side of their co-religionists and with their reliable and unforgettable assistance in various ways stopped the tyranny and oppression and injustice meted out to the Zoroastrians of Iran by the tyrant rulers and the ignorant public.

Among other Parsis to whom the society is indebted for their copious generosity, the names of the late Pestanji Marker and Sir Ratan Tata may also be mentioned in this respect, and so also the name of the late Dr. Jamshedji Patel. In the course of his residence in Yazd he was the cause of encouragement to the Zoroastrian youth to take to the study of medicine.  He was a qualified physician and an expert teacher.  

Behind this moving from place to place and the social, cultural and political changes, which took place with the help of the Anjuman-e-Akabir-e-Saheban-e-Parsiyan-e-Hindustan; we come across the name of the learned man Khuda Baksh son of Behram Rais known as Master Khuda bakhsh.  He was a famous Zoroastrian wise man who took great interest in the revival of the Mazdayasni Culture in Iran till the last breath of his life and was the pivot of the Zoroastrian culture.

The late Master Khuda Bakhsh Behram Rais was born in the village of Narsiabad of Yazd one hundred and thirty four years ago and during the failure of harvest in Yazd he went to Bombay with his parents and took his education in the Madrasa of Mulla Firuz and after obtaining a degree from the Bombay University, he engaged himself in learning the Persian and English languages.  During this time under the guidance of the late teacher Kawasji Edulji Kanga (one of the disciples of the late Khurshedji Rustamji Cama) he engaged himself in taking religious instructions in Avesta, Pahalavi and Zand.  In the acquisition of the teachings of the good religion, he took such a keen interest and made such efforts that he became the object of praise of the Dasturs and other learned Parsis.  At the time of his departure for Yazd he took upon himself the obligation of teaching the language of Avesta to the Zoroastrians of Yazd on behalf of Khurshedji Rustamji Cama whose classes for teaching Avesta and Pahlavi were known for the scientific principles and knowledge of language.  During that time, the present members of the Anjuman-e-Akabir-e-Parsiyan-e-Hindustan had started a madrasa in Yazd and since they knew Master Khuda Baksh and considering his presence in Yazd to be a boon, appointed him to teach Avesta and English in the Madrase-e-Kaikhusravi, and also the task of examiner and administrator of all the Madrasas was entrusted to him.

The late Master Khuda Baksh not only made great efforts in the education and training of the Zoroastrian children but also engaged himself in teaching Avesta and Pahlavi and the religious questions to the priests and the pious ones. He did not spare any effort in the matter of compilation and translation of the cultural traditions of the Zoroastrians, and put his hand to translate Gatha and Bundahishin when the language and script of Avesta was considered to be magic and sorcery, and none was aware of the meaning of Avesta.  The answers, which he wrote to hundreds of religious questions of Zoroastrian Anjuman of Yazd, are all worthy of praise and bear a stamp of the vastness of his knowledge about religious matters.  In the course of his translating the writings of the late Shahryarji Dadabhoy Bharucha (a disciple of K. R. Cama) about the realities of the religion of Zoroastrians, their manners and customs under the title Guldasteh-e-Chaman-e-Zarthust is considered today as one of the most precious and valuable book of laws of Zoroastrians. He has complied a booklet against sacrifices and also a booklet on the laws of inheritance and marriage

Master Khuda Bakash attained martyrdom while on the way to madrasa by a stroke of bullet; and the society was deprived of a learned man and a spreader of education.  The unacceptable loss of by the brutal hands of death put a great mark on the heart of the disciples of Master Khuda Bakash, because a teacher and a guide like him was hard to come across, who after years of teaching was like a dear and near friend to them.

In view of the widespread social and cultural activities of Master Khuda Baksh another Zoroastrian possessing a pure soul from the region of Kerman who, had a hand in such sort of movements and changes for the Zoroastrians was Arbab Kaikhosrow son of Shahrokh.  He was born in Kerman.  Shahrokh the father of Arbab Kaikhosrow following the reforms of Maneckji Hataria was appointed a teacher in the school of that region.  Behruz, the uncle of Arbab Kaikhosrow, known as Mulla Behruz, was not only cynosure in eyes of the elders of Kerman but also was a close confidant of Maneckji Hataria, to such an extent that at his request he compiled a booklet, which is even now preserved in the K.R. Cama Oriental Institute.  And Aflatun, another of his uncles, who later became famous as Mirza Aflatun was one of the disciples of Maneckji Hataria.  Iskandar, the maternal grandfather of Arbab Kaikhosrow was an astrologer and holder of many important posts in his time.  Mulla Ghustasp Kermani, his paternal grandfather was the famous astrologer in the time of Aga Mohammad Khan, the first Gachar king, who through his knowledge and learning attracted his attention and became the cause of salvation of the Zoroastrians of Kerman from the tyranny of the king.

Arbab lost his father at the age of six months and under the care of his mother he completed his primary education in the school established by the late Maneckji Hataria.  At the age of nine he came to Tehran and continued his education.  Later at the recommendation of Maneckji Hataria he traveled to Bombay and completed his education with the support and patronage of Sir Dinshaw Maneckji Petit,[4] the President of the Anjuman-e-Akabir-e-Saheban-e-Parsi and of the son-in-law of the daughter of Kaikhosrow Izdyar Kermani.  Thereafter he was appointed as a teacher in a school in Kerman about 107 years ago on behalf of the Anjuman-e-Akabir-e-Saheban-r-Parsi. His stay in Bombay and study of the life and conditions of the Parsis of Hindustan, and his knowledge of the glory of Iran, left deep imprints on the turbulent soul of Arbab Kaikhosrow, and perhaps these imprints caused a life time of untiring efforts in the path of exaltation of his co-religionists and countrymen and his own dear country, Iran.

His first step was the improvement of the Zarathushtrian School in Kerman, which was run on primitive lines.  Arbab Kaikhosrow administered it on correct principles and furnished classrooms and introduced new teaching programs and better salaries for the teachers.  His second improvement was the freedom of dress for the Zoroastrians, because till that time the Zoroastrians were required to dress in a way distinct from the Muslims. For the first time, it was he, who allowed the Zoroastrian students to put on the common dress of the country and slowly the Zoroastrians were allowed to wear the same dress like all other Iranians.   Among the other services of that great man of the Zoroastrian society was the construction of the Adrian building in Tehran, the chain of schools of Anushirwan the just and Firuz Behram, the Madrasas of Jamshid Jam and Iraj and the rest house of Ghasr-e-Firuz, with the money from the society contributed by the Parsis of India and the Zoroastrians of Iran; with towering courage and the untiring efforts of this upright man.  During this time he devoted himself to compilation of two religious books titled Ayenah-e-Mazsayesni and Furoogh-e-Mazdayesni, which presented the truths of our religion with eloquent and logical statements.  Arbab Kaikhosrow Sharukh was not only the cause of pride and eminence of the Zoroastrian society, but was also considered a noble son devoted to Iranians. Most of his activities took place during the time of his membership of Majles-e-Shura-e-Melli.  Arbab Kaikhusrow represented the Zoroastrians and was in charge of Zoroastrian affairs from the 2^nd to 14^th Majles-e-Shura-e-Melli, and following the laws of the religion of goodness always traveled on the path of truth and honesty, and enjoyed the trust and complete satisfaction of the officials of the country.  During this time he also held the post of the president of the Anjuman-e-Zarathushtrian-e-Tehran till his death.   

One morning in the month of Tir, fifty-five years ago, his dead body was seen in one of the streets of Tehran.  He passed away in suspicious circumstances, and we have no information about how it took place, but he was entrusted to earth with honors in the graveyard of Ghasr-e-Firuze, which was constructed by him.

Arbab Kaikhosrow Shahruk also like his forefathers, in the light of his intelligence and ingenuity and in following the laws of the religion of goodness, and in good thought, word and deed could be said to be next to the best of famous men of the country in his time.

Among other famous persons who took great stride in the path of devotion for the Mazdayasni culture, one ought to mention the name of the beloved teacher Ebrahim Pour-e-Davood (Ibrahim Pour-e Davoud).[5]  In spite of the fact that he did not belong to the Zoroastrian religion, he had great love and attachment to ancient Iran and her literature and culture, and it was due to this love and attachment that the most important remains of his Aryan forefathers (Avesta) was translated from the ancient language into modern Persian and made his own name everlasting in the history of literature of Iran.

The late Ebrahim Pour-e-Davood was born in the city of Rasht a hundred years ago and after his primary education traveled to Tehran and studied medicine.  After that he went to Beirut to study French literature and from there he traveled to Europe and passed half of his life in traveling.  The strong attachment to his native country forced him to study Iranology during his travels.  After his return to Iran he went to India at the invitation of the Parsis of India.  During his stay in India he translated and printed some portions of the books of Avesta.  He traveled to Europe for the second time and once again engaged himself in research in the field of civilization and literature of ancient Iran and translated the books of Yashts, Khordeh Avesta, and the first volume of Yasna.  His second journey to India was at the request of the State of Iran and his foster-father Rabindranath Tagore –poet and philosopher of India.  He engaged himself in teaching Iranian culture in one of the universities of India.  After some time once again he returned to Europe and engaged himself in further study of Avesta and after returning from this journey he became a professor in the University of Tehran.  During this time he took upon himself a lot of cultural posts.  The professor published a diwan of verses by the name of Purandukht-Nama, which contained his verses before undertaking the work of commentary on Avesta.

Among the great Parsi learned men, with whom he had social intercourse and amicable relations in his journey, we ought to name Dinshaw Irani[6] who wrote a detailed preface to the Gathas, and translated the whole of Purndukht-Nama into English.  Among the other research scholars and learned Parsis who have undertaken great efforts in publishing the works of the Professor, it is necessary to name Jiwanji Jamshedji Mody who has to his credit reliable books on ancient Iran and Ain-e-Mazdayasni.  The famous Pahlavi scholar Behramgore Ankleseria, Dastur Dhalla,[7] who possessed great power of expression and his books in the English language are famous in England and America; Dr. Iraj Jahangir Taraporewala, the learned translator of Gatha in English and the professor of Sanskrit and Avestan languages, and the great Parsi Dastur Darab Peshotan Sanjana.  A number of learned Parsi scholars associated with the research work of Professor Pour-e-Davood in literature and culture of ancient Iran, and who did not spare any effort in translation and publication of His works is too large to be mentioned by name.

Professor Ebrahim Pour-e-Davood liberated the Persian language from the clutches of foreign languages. His great work was to clean the dust of time from the face of our forgotten Avesta, which is considered to be the source of great revelation pertaining to the culture of the world.  He translated and wrote a commentary on this most valuable heritage.  He discovered this valuable treasure and opened its closed doors and made evident the vast expanse of a variety of knowledge, which was hidden among its hymns.

The result of this great work consists of two volumes of Yashts and Yasna, two translations of Gatha, one volume of Visparad, and one volume of Notes on Gatha.  Among the other works of the Professor are one volume of ‘Ancient Iranian Culture’, one volume of ‘Hurmazd-Nama’, and a volume of ‘Anahita’. Professor Pour-e-Davood departed from this transitory world twenty-seven years ago.

Here, we revert to mention the services rendered by the late Dinshaw Jeejibhoy Irani, the learned man and lawyer, and an outstanding Zoroastrian personality.  His services also played a salient role in the progress and advancement of the Zoroastrians of today. Dinshaw Jeejibhoy Irani, a solicitor was born in Bombay about 114 years ago.  After his university education he was known as one of the top solicitors of India. He laid a strong foundation of the Anjuman-e-Zartushtian-Iran of Bombay, an Anjuman, which has rendered up till now very important social, cultural and welfare services in Iran.  He held the president-ship of the Anjuman till his death.  To establish relations between Iran and Parsis of India, with the cooperation of the Parsi leaders, he laid the foundation of Anjuman-e-Iran League in Bombay.  He showed great generosity for the building of Adaryan and correcting their religious calendar.  The wise Dinshaw Irani paid only two short visits to Iran and its coreligionists.  His services were such that the Persian and English speaking people of the world came to know about Iran and its ancient religion.  

With action and indefatigable efforts he printed and published two volumes of the book called Akhlog-e-Iran-e-Bastan and Falsafe-e-Iran-e-Bastan, and the English translation of Gatha.  He translated and printed a few books in the field of literature and culture of Iran, which included Sokhanwaran-e-Dauran-e-Pahlavi, Pourandukht-Nama, Pour-e-Davood, Diwan-e-Arif-e-Gazwini, Diwan-e-Hafez, Khalileh-e-Demneh-e-Behranmshahi, and some poems by Saadi.

Likewise if we desire to continue to mention the names and activities of the famous men whose objective was the uplift and advancement of the Zoroastrins of Iran, this writing will be lengthy, because there were many who stepped on this way by constructing schools and charitable buildings, or by compiling books and booklets or by their political endeavors.

But here and there, small or big, politician or author, to us makes no difference. But he, whose path is truth, whose ways are of good thought, word and deed; and whose objective is for the Single Creator, and is a follower of religion of goodness makes a difference.   Perhaps it could be said that the real and important step to remove the poverty and weakness of the Zoroastrians of Iran was taken up for the first time by Maneckji Limji Hataria –the representative of the Anjuman-e-Akabir-e-Parsiyan.  In order to improve conditions were the disciples and the students of Maneckji Limji Hataria and representatives of the Anjuman-e-Akabir-e-Parsiyan, who followed in the wake of one another on this path, and whose aim was to light the bright torch of so many thousand years of Zarathust-e-Spitaman.           

We have not exaggerated much, if we have mentioned as the first cause of the present enlightenment and development of Zoroastrians of Iran, to be the Anjuman-e-Akabir-e-Parsiyan –e-Hind.  Perhaps, it was to be that two hundred years ago, Kaikhusrow Izdyar Kermani, due to fear of kidnapping of his daughter Gulistan Banoo secretly departed at night, accompanied by his daughter left for India that facilitated the subsequent flight of the Zoroastrians of Iran to Bombay.  Out of the union of this Zoroastrian daughter of Iran with one of the Parsis of Bombay itself and their sons and grandsons became the cause of the foundation of the present day Anjuman for the betterment of the conditions of Zoroastrians of Iran known as the Anjuman-e-Akabir-e-Saheban-e-Parsiyan-e-Hindustan.

And perhaps the migration of Zoroastrians of Iran to India in the 10^th century was a divine plan that after hundreds of years close contacts between Iranian and Indian Zoroastrians prevented further disintegration of the Good Religion of Asho Zarthusht as revealed to him by Ahura Mazda.

Down to the 21^st century the Zoroastrians have stood up in India and Iran and are living in all other parts of the world and fortunately even with this small number we have been able to find a place of honor and pride and eminence among all the nations and religions of the world.

We have always carried history ahead with us.  Come along so that we do not allow history to march ahead without us.