It was very heartening to read "Bridging the divide” by Zenobia B. Panthaki (Parsiana, March 7-20, 2025), about the interactions between the Parsi and Iranian Zoroastrians in North America.
I was very impressed by the emphasis laid by the Iranian Zoroastrians on understanding the significance of the navjote prayers. Children should be mature enough to understand what they are praying and what they are committing themselves to.
It is also wonderful how Ervad Behram Panthaki has worked to bring both the Iranian and Indian (Parsi) Zoroastrians closer together in harmony instead of harping on their differences in interpreting the Zoroastrian creed.
Ervad Behram Panthaki (ext l) teaching prayers at a summer youth camp
The practice he has introduced of making the congregation pray along during jashans is commendable. He provides translations of the passages the congregation is required to recite which makes the exercise both meaningful and uplifting.
Recently, while reciting the Ahmai Raescha prayer I felt so blessed and uplifted to be able to understand what I was earnestly praying for instead of rattling it off at breakneck speed in a mechanical manner.
It also made me reflect on the Ahunavar or Yatha Ahu Vairyo prayer which encapsulates within it the tenets of our faith that are required to live a meaningful life.
Explaining the meaning of the three-line stanza, each line of which embodies a spiritual truth, Dr Irach Taraporewala brings out its essence: "This exquisite verse embodies the three principles of life — to know, to love and to serve… it brings out the perfecting of the human head, heart and hand in the name of… Ahura Mazda.”
This prayer has taken on a new significance for me. It has become a portable Rajasthani kaavad — a shrine one can carry in one’s heart wherever one goes.
ABAN MUKHERJI
mukherji.aban@gmail.com