Er. Zarrir Bhandara shares timeless nuggets of wisdom from our Zoroastrian religion, exploring its spiritual insights, ethical teachings and relevance in today’s world. Whether drawn from the Gathas, sacred traditions, or the lived experiences of the Zoroastrian community, each piece of wisdom serves as a guiding light in the journey of life, continuing to inspire and enlighten. In our exclusive column, ‘Pearls Of Wisdom’, Er. Zarrir Bhandara answers all your queries – simple or profound, illuminating the enduring relevance of Zoroastrian wisdom for us all.

Questions From Our Readers:

Please shed some light on what prayers we can pray for our dearly departed, when we attend their funeral, as well as when we are unable to attend. Could you share specific prayers to be prayed during the Uthamna, Paidast, Charam, etc. Do prayers which are prayed in the fire temple or at the Doongerwadi made a greater difference to the soul we are praying for? (Jal Shroff, Mumbai)

Er. Zarrir Answers: The prayers for our dearly departed are a cornerstone of our Zoroastrian faith, and your question highlights the deep sense of love and responsibility we feel toward those who have passed on. While it’s true that the rituals and prayers can seem complex, their purpose is to help the soul, or Urvan, on its journey to the spiritual world.

Prayers During the Initial Days: The first four days after death are considered most critical for the soul’s transition. During this time, the Urvan is believed to linger near the earthly realm before crossing over to the spiritual one. The prayers offered during this period are vital for strengthening and comforting the soul. Here are some guidelines:

Upon hearing of the passing: Recite 12 Ashem Vohu prayers. The Ashem Vohu is a fundamental prayer that affirms righteousness and is believed to bring clarity and peace. During the initial four days, one should recite the Sarosh Yasht Hadokht and the Patet Ravan ni (prayer of repentance for the soul) within the specific Gehs (times of the day) after reciting the obligatory prayers. [The Gehs and Timings are: Havan Geh (Sunrise to 12:40 pm); Rapithwan Geh or Second Havan Geh (12:40pm to 3:40pm); Uziren Geh (3:40pm to Sunset); Aivishruthem Geh (Sunset to 12:40am); and Ushain Geh (12:40am to Sunrise)]

In Aivishruthem Geh, recite the Sarosh Baj, Aivishruthem Geh, Sarosh Yasht Vadi, and Patet Ravan ni. These prayers are powerful and are meant to seek the protection and guidance of the divine being, Sarosh Yazata, who helps guide the soul.

Prayers After the Fourth Day: After the fourth day, the soul is believed to have completed its earthly transition. This is not the end of our prayers, but rather a shift in their focus. Starting from the fourth day, the Satum No Kerdo is recited to honour and remember the departed. It continues providing spiritual support to the soul on its journey. This prayer also includes the names of other departed loved ones, creating a beautiful chain of remembrance and spiritual connection.

When unable to attend these rituals in person, you can still perform the prayers in your home. The power of prayer is not limited by physical distance. The sincere intention and faith behind prayers is what truly matters.

Do Prayers at the Fire Temple or Doongerwadi Make a Greater Difference? It is preferred, and if the situation allows, the first four days prayers be performed at the Doongerwadi. The goal of all these prayers is to generate spiritual vibrations that are deposited in the ‘treasury’ of Dadar Ahura Mazda and distributed to all living and deceased. These vibrations, fuelled by our good deeds and sincere prayers, provide nourishment to the soul, helping it progress on its journey and ultimately aiding in its union with the divine. Our prayers serve as a bridge between the living and the departed, offering comfort, guidance and spiritual strength.

Many of my friends from other faiths meditate. Is there a Zoroastrian way of meditating, or is it only through our formal prayers? (Tehmi Patel)

Er. Zarrir Answers: This is a common query in today’s world, where so many are exploring different paths to inner peace and spiritual connection. The answer is a resounding ‘YES!’ While Zoroastrianism has a strong tradition of formal prayers, it also has a profound, though often understated, practice of meditation that is deeply integrated into our faith. ​Zarathushtra himself spent a decade in contemplation and meditation in nature. This suggests that the pursuit of a heightened state of consciousness or a deep connection with Dadar Ahura Mazda is at the very heart of our spiritual heritage. ​Here are some ways Zoroastrianism incorporates meditation, both through formal practices and personal reflection:

The Power of ‘Vohuman’ or ‘The Good Mind’ is a central tenet of our faith – a meditative practice in itself. By mentally chanting ‘Vohuman’ (focusing on the sound ‘Hu’, meaning good), we engage in a form of active meditation. This is a practice of mental and spiritual alignment which helps purify the mind, by attracting and radiating only goodness. It cultivates positive energy, building a spiritual ‘force field’ of goodness around us, protecting us from negative thoughts and influences. It also align our actions with our faith, by repeatedly affirming our commitment to goodness, we train our subconscious to act accordingly.

​Meditating with the Sacred Fire: ​The act of standing before the holy fire (Atash) or even a small divo (lamp) is a profound form of meditation. Fire symbolizes Asha (righteousness) and the divine spark within creation. Lighting a divo with intention makes it a focus for meditation. Its flame dispels not just physical darkness, but also ignorance, hatred and negativity. Fire also purifies and transforms, cleansing our being and guiding us to turn flaws into virtues.

The Meditative Power of Formal Prayers and Rituals: ​Our formal prayers, or Mathravani, are more than just recitations. They are a form of active meditation. The very act of focusing on the ancient Avestan words brings our minds into a state of deep meditation.

​Gireban and the Solar Plexus: This is a truly unique form of Zoroastrian meditation. The gireban (the symbolic ‘pocket’) of our sudreh (sacred garment), aligns with our solar plexus day and night we are making a physical connection to our spiritual core. This action stimulates the solar plexus, a key energy center. It can help to ​calm the nervous system and center our thoughts.

​The Kusti Ritual as a Meditative Practice: ​The ritual of tying and untying the kusti is a powerful, multi-layered meditative act – a moment of physical and spiritual alignment. The Kusti ritual is a symbolic cleansing of the ‘Kehrpa’ or astral body, helping us to consciously let go of negative thoughts, impure intentions, and past mistakes. As we tie the kusti, we create a symbolic vacuum, a spiritual state of receptivity to accept the blessings of Ahura Mazda and absorb the spiritual frequencies of abundance, happiness, health and wisdom.

​Silent Meditation in the Gathas: ​ The phrase Tushna Maitish (quiet submissive mind) in the Ushtavaiti Gatha highlights the ancient value of inner silence. Beyond reciting prayers, it calls for stillness afterward, quieting the conscious mind to attune to divine wisdom within. In that silence, we listen for the guiding inner voice of truth.

​Thus, Zoroastrian meditation is not a separate practice, it is woven into the very fabric of our faith. It is in the mindful recitation of Mathravani, the symbolic acts of the kusti ritual, the centering on the gireban, and the quiet contemplation before the holy fire. The goal is to cultivate a ‘Good Mind’ (Vohu Manah) and a ‘Quiet Mind’ (Tushna Maitish), receptive to the divine wisdom of Ahura Mazda.

(Er. Zarrir Bhandara is the Head Priest of the Zoroastrian Association of California Atash Kadeh, with encyclopaedic knowledge of our Zoroastrian religion and scriptures. Readers are encouraged to mail their queries to him at: zbhandara@gmail.com )