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 illuminate. In our exclusive column, ‘Pearls Of Wisdom’, Er. Zarrir Bhandara answers your queries, illuminating the enduring relevance of Zoroastrian wisdom for us all.

Questions From Our Readers:

Q: Does donating one’s body or organs after death go against our religious principles of purity? (By Jehaana Bhathena – Pune)

Er. Zarrir: The question of organ and body donation is fairly recent, where ancient reverence for purity meets the imperative to save a life, touching upon the very soul of our commitment to Asha (Righteousness). Traditionally, Zoroastrianism has emphasized the purity of the elements – Earth, Water and Fire, above all else. The central concern is to prevent contamination by the nasu (the corpse), which is how the practice of the Dokhmenashini (Tower of Silence) evolved. This method ensures the body is quickly dismantled by nature, allowing the elements to remain unsullied.

However, the act of organ donation is one of supreme selfless service (charity), done with the intent to save or profoundly improve another human life. It is rooted in the guiding principle of our faith – Asha or righteousness, and the practice of Humata, Hukhta, Hvarashta (Good Thoughts, Good Words, Good Deeds), which forms the core of our faith is ethical action. Our lives are governed by the mandate of Good Thoughts, Good Words, Good Deeds (Humata, Hukhta, Hvarashta).

So, how does the act of donating an organ measure up? Organ donation is the supreme act of Hvarashta – the gift of life. It is a conscious, selfless choice to save or profoundly improve another human being’s life, a gift that no ritual or prayer can equal. Did you know that one donor can save up to 75 lives? Also, this is not an entirely new ethical ground. For decades, the donation of eyes has been widely accepted by our religious leaders as an act of immense merit. As Parsees say, “Koi ney roshni aapvi to bahu poon nu kam kevai” (To give someone eyesight is a very noble deed). If we accept the gift of sight, how can we reject the gift of life itself?

This brings us to the crux of the moral argument – should one opt for the waste or destruction of healthy organs with the rest of the body through any mode of disposal (Dokhmenashini, Cremation, or Burial), or should one choose to donate healthy organs and give the gift of life to someone’s dying parent, child or loved one?

Most importantly, when we are all made in Ahura Mazda’s image – as co-creators and saviours – it is our duty to align ourselves with His divine qualities, namely Wisdom, Creation and Charity, rather than Ahriman’s qualities of Destruction and Greed. To destroy healthy, life-saving organs would arguably be a tragic waste of a God-given opportunity.

For those pondering over: ‘What about our after-life?’, we need to understand that the belief that you might lose organs in the spirit world pales in comparison to the moral weight of saving a life today. Is it not selfish to prioritize a potential future self over a verifiable life hanging in the balance right now? Also, the rigid view: ‘All atoms must remain composite’ ignores the ultimate purpose of the body. Once the fravashi (spirit) has departed, the remains become an inert vessel. Using that vessel to sustain life is the ultimate elevation of its purpose.

Thus, the act of organ donation is the ultimate act of merit, widely and increasingly affirmed by Zoroastrian ethical thought. It perfectly embodies the mandate of Asha by prioritizing active benevolence and the preservation of life. It embodies the very definition of a Good Deed (Hvarashta).

Q: If one nurtures good thoughts and good words, but in moments of anger, utters harsh words, would this cancel out or diminish or nullify the spiritual merit of those good thoughts? (Dinyar Karanjia, Canada)

Er. Zarrir: This question addresses the fundamental Zoroastrian triad of Humata (Good Thoughts), Hukhta (Good Words), and Hvarashta (Good Deeds). The efficacy of your spiritual life depends on the harmony of these three principles. When you think good thoughts (Humata) but express harsh words (Hukhta is violated), it does not necessarily ‘cancel out’ the good, but it significantly diminishes its spiritual efficacy and merit. Words are vibrations, and they have creative power. Harsh words spoken in anger cause pain, sever connections and introduce negative energy into the world – actively generating negative karma, or druj.

Our tradition teaches that we should strive for the ideal where all three – thought, word and deed – are aligned. When your word contradicts your thought, it shows a lack of discipline or control over the self, preventing the thought from manifesting fully as pure Asha. Thus, harsh words create a negative action that requires atonement or rectification. While your positive intention (the thought) retains some merit, the subsequent harsh word causes tangible harm, meaning the resulting spiritual ledger is not balanced or pure. Continuous effort is required to bring your speech under the control of your ‘Vohu Mana’ or ‘Good Mind’.

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