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Only been a free member of Parship up to now? Our country is India; our nationality is Indian". The main components of Zoroastrianism as practiced by the Parsi community are the concepts of purity and pollution nasu , initiation navjot , daily prayers, worship at Fire Temples, marriage, funerals, and general worship.

The balance between good and evil is correlated to the idea of purity and pollution. Purity is held to be of the very essence of godliness.

Pollution's very point is to destroy purity through the death of a human. In order to adhere to purity it is the duty of Parsis to continue to preserve purity within their body as God created them.

A Zoroastrian priest spends his entire life dedicated to following a holy life. Zoroastrians are not initiated by infant baptism. Normally, a child is initiated into the faith when he or she is old enough to choose to enter into the faith.

The initiation begins with a ritual bath, then a spiritual cleansing prayer; the child changes into white pajama pants, a shawl, and a small cap.

Following introductory prayers, the child is given the sacred items that are associated with Zoroastrianism: The child then faces the main priest and fire is brought in to represent God.

Up until the midth century child marriages were common even though the idea of child marriage was not part of the religious doctrine.

Consequently, when social reform started happening in India, the Parsi community discontinued the practice. There are, however, rising problems over the availability of brides.

More and more women in the Parsi community are becoming well educated and are therefore either delaying marriage or not partaking at all.

Women within the Parsi community in India are ninety-seven percent literate; forty-two percent have completed high school or college and twenty-nine percent have an occupation in which they earn a substantial amount of money.

The wedding ceremony begins much like the initiation with a cleansing bath. The bride and groom then travel to the wedding in florally decorated cars.

The priests from both families facilitate the wedding. The couple begins by facing one another with a sheet to block their view of one another.

Wool is passed over the two seven times to bind them together. The two are then supposed to throw rice to their partner symbolizing dominance.

The religious element comes in next when the two sit side by side to face the priest. The pollution that is associated with death has to be handled carefully.

A separate part of the home is designated to house the corpse for funeral proceedings before being taken away. The priest comes to say prayers that are for the cleansing of sins and to affirm the faith of the deceased.

Fire is brought to the room and prayers are begun. The body is washed and inserted clean within a sudre and kusti.

The ceremony then begins, and a circle is drawn around the body into which only the bearers may enter. As they proceed to the cemetery they walk in pairs and are connected by white fabric.

A dog is essential in the funeral process because it is able to see death. The body is taken to the tower of death where the vultures feed on it.

Once the bones are bleached by the sun they are pushed into the circular opening in the center. The mourning process is four days long, and rather than creating graves for the dead, charities are established in honor of the person.

Zoroastrian festivals were originally held outside in the open air; temples were not common until later.

Most of the temples were built by wealthy Parsis who needed centers that housed purity. As stated before, fire is considered to represent the presence of Ahura Mazda, and there are two distinct differences for the types of fire for the different temples.

The first type of temple is the Atash Behram, which is the highest level of fire. The fire is prepared for an entire year before it can be installed, and once it is, it is cared for to the highest possible degree.

There are only eight such temples located within India. The second type of fire temple is called a Dar-i Mihr, and the preparation process is not as intense.

There are about of these located throughout India. This section contains information specific to the Parsi calendar.

For information on the calendar used by the Zoroastrians for religious purposes, including details on its history and its variations, see Zoroastrian calendar.

Until about the 12th century, all Zoroastrians followed the same day religious calendar, which had remained largely unmodified since the calendar reforms of Ardashir I r.

Since that calendar did not compensate for the fractional days that go to make up a full solar year, with time it was no longer accordant with the seasons.

Sometime between and cf. However, the Parsis were the only Zoroastrians to do so and did it only once , with the result that, from then on, the calendar in use by the Parsis and the calendar in use by Zoroastrians elsewhere diverged by a matter of thirty days.

The calendars still had the same name, Shahenshahi imperial , presumably because none were aware that the calendars were no longer the same.

In the Parsis in and around Surat switched to the Kadmi or Kadimi calendar on the recommendation of their priests who were convinced that the calendar in use in the ancient 'homeland' must be correct.

Moreover, they denigrated the Shahenshahi calendar as being "royalist". In attempts to bring the two factions together resulted in the introduction of a third calendar based on an 11th-century Seljuk model: Today the majority of Parsis are adherents of the Parsi version of the Shahenshahi calendar although the Kadmi calendar does have its adherents among the Parsi communities of Surat and Bharuch.

The Fasli calendar does not have a significant following among Parsis, but, by virtue of being compatible with the Bastani calendar an Iranian development with the same salient features as the Fasli calendar , it is predominant among the Zoroastrians of Iran.

Since some of the Avesta prayers contain references to the names of the months, and some other prayers are used only at specific times of the year, the issue of which calendar is "correct" also has theological ramifications.

To further complicate matters, in the late 18th century or early 19th century a highly influential head-priest and staunch proponent of the Kadmi calendar, Phiroze Kaus Dastur of the Dadyseth Atash-Behram in Bombay, became convinced that the pronunciation of prayers as recited by visitors from Iran was correct, while the pronunciation as used by the Parsis was not.

He accordingly went on to alter some but not all of the prayers, which in due course came to be accepted by all adherents of the Kadmi calendar as the more ancient and thus presumably correct.

However, scholars of Avestan language and linguistics attribute the difference in pronunciation to a vowel-shift that occurred only in Iran and that the Iranian pronunciation as adopted by the Kadmi s is actually more recent than the pronunciation used by the non- Kadmi Parsis.

The calendar disputes were not always purely academic, either. In the s, emotions over the controversy ran so high that violence occasionally erupted.

In a Shahenshahi resident of Bharuch named Homaji Jamshedji was sentenced to death for kicking a young Kadmi woman and so causing her to miscarry.

Of the eight Atash-Behrams the highest grade of fire temple in India, three follow the Kadmi pronunciation and calendar, the other five are Shahenshahi.

The Fassali s do not have their own Atash-Behram. The Ilm-e-Kshnoom 'science of ecstasy', or 'science of bliss' is a school of Parsi-Zoroastrian philosophy based on a mystic and esoteric, rather than literal, interpretation of religious texts.

According to adherents of the sect, they are followers of the Zoroastrian faith as preserved by a clan of individuals called the Saheb-e-Dilan 'Masters of the Heart' who are said to live in complete isolation in the mountainous recesses of the Caucasus alternatively, in the Alborz range, around Mount Damavand.

There are few obvious indications that a Parsi might be a follower of the Kshnoom. Although their Kusti prayers are very similar to those used by the Fassali s, like the rest of the Parsi community the followers of Kshnoom are divided with respect to which calendar they observe.

There are also other minor differences in their recitation of the liturgy, such as repetition of some sections of the longer prayers. Nonetheless, the Kshnoom are extremely conservative in their ideology and prefer isolation even with respect to other Parsis.

The largest community of followers of the Kshnoom lives in Jogeshwari, a suburb of Bombay, where they have their own fire temple Behramshah Nowroji Shroff Daremeher , their own housing colony Behram Baug and their own newspaper Parsi Pukar.

There is a smaller concentration of adherents in Surat , where the sect was founded in the last decades of the 19th century.

It has been traditional, in Mumbai and Karachi at least, for dead Parsis to be taken to the Towers of Silence where the corpses are quickly eaten by the city's vultures.

The reason given for this practice is that earth, fire, and water are considered sacred elements which should not be defiled by the dead. Therefore, burial and cremation have always been prohibited in Parsi culture.

However, in modern day Mumbai and Karachi the population of vultures has drastically reduced due to extensive urbanization and the unintended consequence of treating humans and livestock with antibiotics, [49] and the anti-inflammatory diclofenac , both of which harm vultures.

As a result, the bodies of the deceased are taking much longer to decompose. Solar panels have been installed in the Towers of Silence to speed up the decomposition process, but this has been only partially successful especially during monsoons.

In Peshawar a Parsi graveyard was established in the late 19th century, which still exists; this cemetery is unique as there is no Tower of Silence.

Nevertheless, the majority of Parsis still use the traditional method of disposing off their loved ones and consider this as the last act of charity by the deceased on earth.

The studies suggest sharp contrast between the maternal and paternal component of Parsis. The studies suggest a male-mediated migration of Parsi ancestors from Iran to Gujarat where they admixed with the local female population during initial settlements, which ultimately resulted in loss of Iranian mtDNA.

A study published in Genome Biology based on high density SNP data has shown that the Parsis are genetically closer to Iranian and Caucasus populations than to their South Asian neighbours.

They also share the highest number of haplotypes with present-day Iranians; the admixture of the Parsis with Indian populations was estimated have occurred approximately 1, years ago.

It is also found that Parsis are genetically closer to Neolithic Iranians than to modern Iranians who had recently received the genes from the Near East.

Parsis have been shown to have unusually high rates of breast cancer [54] bladder cancer , glucosephosphate dehydrogenase deficiency and Parkinson's disease.

The Parsis have made considerable contributions to the history and development of India, all the more remarkable considering their small numbers. As the maxim "Parsi, thy name is charity" alludes to, their most prominent contribution is their philanthropy.

Although their people's name Parsi comes from the Persian-language word for a Persian person, in Sanskrit the term means "one who gives alms".

The Malabar Hill in Mumbai, is a home to several prominent Parsis. Particularly notable Parsis in the fields of science and industry include physicist Homi J.

Bhabha , Homi N. The Parsi community has given India several distinguished military officers. Lieutenant Colonel Ardeshir Burjorji Tarapore was killed in action in the Indo-Pakistan war and was posthumously awarded the Param Vir Chakra, India's highest military award for gallantry in action.

Naxalite leader and intellectual Kobad Ghandy is a Parsi. Fali S Nariman is a constitutional expert and noted jurist.

Rattana Pestonji was a Parsi living in Thailand who helped develop Thai cinema. Firdaus Kharas is a Parsi humanitarian and activist who has helped pioneer the use of animation in social entrepreneurship.

From Wikipedia, the free encyclopedia. This article is about a Zoroastrian community of the Indian subcontinent.

For the Persian people, see Persian people. For the Persian language, see Persian language. For other uses, see Parsi disambiguation.

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This article has an unclear citation style. The references used may be made clearer with a different or consistent style of citation and footnoting. Atar fire , a primary symbol of Zoroastrianism.

List of countries by Zoroastrian population. This section does not cite any sources. Please help improve this section by adding citations to reliable sources.

June Learn how and when to remove this template message. List of Parsi people. Of Zoroastrian descent ". Paymaster , p.

Banu Irani 68 Bom. The fight of Parsi women in interfaith marriages". Hinnells 28 April The Parsis of India: The Peregrine Fund Spencer; Behar, Doron M.

The American Journal of Human Genetics. Retrieved 18 May Genetic Disorders of the Indian Subcontinent. Countries and their Cultures.

Religion in Modern India 4th ed. July , "The Parthians", in Godrej, P. Robert Appleton Company Jamshed Irani v.

Macmillan and Co Kulke, E. A Minority as Agent of Social Change 2nd ed. June , "The Good Parsi: August , "Evil in the Sands of Time: Cama Oriental Institute Nanavutty, P.

National Book Trust Ovington, J. Parsiana February , "How trust-worthy? May , "Where West Meets East: Random House Rivetna, Roshan, ed.

A Photographic Journey , Bombay:

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