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He settled in Patna in his later years and died there in 1617-18. Chāngā Āsā, credited with the bringing of the fire to Navsari, was a pioneer in another important development in Parsi history. Of the 26 provide information not only on Zoroastrian belief and practice, but also offer a glimpse into the conditions experienced by Iranian Zoroastrians.It is not implausible that other Zoroastrians interested in mysticism might also have traveled to India, not only to escape persecution but also in search of enlightenment (Modi, 1932b; Stiles Maneck, pp. Conscious of the lack of ritual knowledge in his community, and supported by leading Parsis in Surat and other centers, he arranged for a Zoroastrian layman () of Broach, Nariman Hōšang, to go and seek guidance from the Zoroastrian authorities (dastur) in Yazd and Kermān. They were concerned with the Parsis’ lack of knowledge and urged them to send two priests (; see HĒRBED) to Iran to study the religion, as they themselves suffered from a shortage of priests and could not spare any of their own to be dispatched to India.the plain was distressed by the weight of the elephants … The two leaders were as dragons, struggling with each other with the fury of tigers.
) was established, allocating different areas to the religious care of specified priestly lineages.
After some time the settlers approached the king for permission to build a temple to house their most sacred grade of fire, an Ātaš Bahrām (see ĀTAŠ). The history of that fire, known as Irān-šāh, their “king of Iran” in exile, is central to much subsequent Parsi history.