I fully concur with the perspective of Zoroastrianism being a universal religion presented in Ervad Yazad S. Kapadia’s letter, "The presiding priests” (Parsiana, January 21-February 6, 2025). He has commented on the article of the same name (Parsiana, November 7-20, 2024). It is imperative to acknowledge that, beyond the Parsis and Iranis residing in various parts of the world, there exist followers of Zoroastrianism in regions such as Russia, South America, Tajikistan, Uzbekistan, Azerbaijan, parts of Europe, Iraqi Kurdistan, and Afghanistan — many of whom do not trace their lineage to Parsi ancestry.
This raises a critical question: Is Zoroastrianism intended to be a universal faith for all humanity, or is it exclusively reserved for a particular ethnic group? A stark contrast emerges when comparing the approach of the learned priesthood of former times with some contemporary scholars who, despite their erudition, appear to disregard the unequivocal stance of our religious texts in favor of conversion.
Historically, Zoroastrianism was not confined to Indo-Iranian ethnic groups. In regions bordering Iran, individuals who were not of Indo-Iranian descent embraced the faith. Even following the Islamic conquest, Zoroastrianism remained open to conversion, particularly among servants in Zoroastrian households who were adopted into the religion by their employers. The strict prohibition against conversion is a relatively recent phenomenon, emerging only in the 19th century.
In 2000, the North American Mobeds Council (NAMC), at its 13th annual general meeting, passed a resolution distinguishing between ethnicity and religious identity. "Parsi” denotes a racial and ethnic identity, while "Zoroastrianism” is a religion. The term Parsi specifically refers to the descendants of the original migrants who left Iran to settle in India to preserve Zoroastrianism. A Parsi is defined as an individual born of a Parsi father, who, by birthright, possesses an inalienable privilege to practice the Zoroastrian faith. In contrast, a Zoroastrian is anyone who embraces and adheres to the teachings of Prophet Zarathushtra.
The notion that Zoroastrianism is a universal faith is strongly supported by both scriptures and historical precedent. In Yasna 31.3: translated by Dr Irach Taraporewala, it is written: "O Mazda, declare for our enlightenment with words from your own mouth, so that I may ever convert all the living into the right path.” The translation by Mobed Firouz Azargoshasb reads: "Explain to me, O Mazda, the whole of the said facts and enlighten me with Thy inspiring words, so that I may convert all people onto the right path.”
The Meher Yasht says: "May the knowledge, extent, and fame of the commandments of the most excellent Mazda-worshiping religion ever increase over the world, over all the seven regions of the world” (translation by T. R. Sethna). The Doa Nam Setayasne (K. E. Kanga’s translation) reads: "Homage unto that omniscient and compassionate Lord, who, through Spitaman Zarathushtra of holy fravashi, sent the trustworthy knowledge of the religion for the people of the world.”
The Fravardin Yasht urges the veneration of the fravashis of all righteous men and women from all lands, including the Turanians, affirming that the good Mazdayasnian religion is meant to spread across the seven regions of the earth. In the Kaus Mahyar Rivayat (1599 CE), in response to the question of whether gravediggers, corpse-burners, and non-Zoroastrians (darvands) could convert, it is affirmed that, provided they observe the tenets of the religion steadfastly, conversion is both proper and permissible.
When asked whether slave boys and girls who express faith in the Zoroastrian religion may be converted, the response in the Persian Rivayat of Nariman Hoshang remains consistent — if they observe the religious laws and remain connected to the faith, their conversion is deemed acceptable. The Itthoter (78) Rivayat (1773 CE) details the practice of Parsi Zoroastrians in Hindustan acquiring young Indian servants, instructing them in Avestan recitations, and formally inducting them into the faith through the sudreh kusti ceremony.
Numerous respected Parsi dasturs have historically supported the notion of conversion, including Dasturs Framroze Bode and Behramgore Anklesaria, who recognized the initiation ceremony as a declaration of faith, affirming that Zarathushtra’s teachings were meant for propagation. The late Dastur Kaikhooshroo Jamaspji performed the navjote ceremony of Suzanne Ratanji Tata (a French lady who married Ratanji Dadabhoy Tata) in 1903. Dastur Jamshed Kukadaru officiated at the renowned Mazgaon navjotes of 1882 for individuals born of interfaith parentage. Eminent scholars such as Darab Sanjana, Dr Jivanji Modi, Shehryarji Bharucha, Khurshedji Rustamji Cama and Tehmurasp Dinshahji Anklesaria asserted that if a person sincerely wished to embrace Zoroastrianism, no doctrinal barrier existed against conversion.
The fundamental teachings of Prophet Zarathushtra emphasize righteousness (Asha), purity of thought, word and deed, charity, truth and the elevation of the human spirit. These values transcend racial and ethnic boundaries. The question thus arises: Who has the authority to deny entry to individuals who sincerely seek to follow this path?
It is time to relinquish outdated misconceptions and embrace the reality that Zoroastrianism, by its very essence, accommodates the concept of conversion. The historical and scriptural evidence overwhelmingly supports the conclusion that our faith is meant for all who earnestly wish to adopt it.
Ervad JAL NOSHIRVAN PANTHAKY
Mississauga, Ontario, Canada
jal_panthaky@yahoo.ca