Sacred Facts · At a Glance
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Religions
Zoroastrianism (Indian/Parsi)
Mazdayasna (Parsi Zarathushti)
Mazdayasna (Parsi Zarathushti)
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Zoroastrianism is one of the world's oldest continuously practiced religions. It began in ancient Persia (modern Iran) over 3,000 years ago, founded by the prophet Zarathustra (Zoroaster in Greek). Today, most Zoroastrians live in India — they are called Parsis (from "Persia") — and in Iran, with diaspora communities worldwide.
Zoroastrians believe in one supreme god, Ahura Mazda ("Wise Lord"), who is the creator of all that is good. Opposing Ahura Mazda is Angra Mainyu ("Destructive Spirit"), the source of all evil and suffering. Between these two forces, humans must choose: live according to truth and righteousness (asha), or follow deceit and destruction.
The central Zoroastrian teaching is: Good thoughts, good words, good deeds. This simple but profound ethic guides every aspect of life. Zoroastrians do not evangelize — they believe salvation comes through personal choice and ethical living, and they do not seek converts.
In India, Parsis arrived around the 8th century CE, fleeing persecution in Persia. They settled in Gujarat and later moved to Bombay (Mumbai). They became known for their integrity, education, and contributions to Indian society — the Tata family, Dr. Homi Bhabha, and many others were Parsis.
Zoroastrians have a small population today (the 2011 Indian census counted 57,264 Parsis; the Zoroastrian communities of Iran and the diaspora are smaller still) — but their influence has been enormous (Kulke 1974). They are one of the most successful minority communities in the world.
Zoroastrianism (Mazdayasna — "worship of Mazda/Wisdom") represents one of the earliest prophetic monotheistic traditions, predating Judaism, Christianity, and Islam. The prophet Zarathustra (scholarly estimates of his dates range widely — commonly from c. 1500–1200 BCE (Boyce) to c. 1000 BCE or later; figures in the thousands of years BCE sometimes cited in popular literature are not accepted in serious scholarship) composed the Gathas — 17 hymns in the Avestan language, arranged in five groups — which form the core of Zoroastrian worship and theology (Boyce 1975).
The tradition holds that Zarathustra had a vision of Ahura Mazda (the Wise Lord) and received revelations about the cosmic struggle between good and evil. The Gathas are considered the most sacred texts; they emphasize:
Zoroastrianism influenced later monotheistic religions (Judaism, Christianity, Islam through Islamic philosophical traditions). The Jewish/Christian/Islamic concept of Satan, the dualism of good and evil, the ethical emphasis on action, and the concept of a final judgment may all reflect Zoroastrian influence.
The religion's presence in India dates to the 8th–10th centuries CE, when Zoroastrian refugees fled the Islamic conquest of Persia. The traditional account — preserved in the Qissa-i Sanjan ("Story of Sanjan", composed in 1599–1600 CE) — tells of their landing at Sanjan in Gujarat around 936 CE, where they were permitted to settle and eventually established the sacred fire that now burns at Udvada. They later moved to Navsari, Surat, and Bombay, and became known for their business acumen, education, and civic contributions (Kulke 1974).
The One God and the Cosmic Struggle
Zoroastrians believe in one god, Ahura Mazda, who created the heavens, earth, and all good things. But existence is not simply divided into good and evil: there is also a middle ground — the choices humans make.
Angra Mainyu is the embodiment of evil and destruction. The two spirits — Spenta Mainyu (the beneficent spirit) and Angra Mainyu (the destructive spirit), the twin spirits of Yasna 30 — are in eternal conflict. (The Saošyant is the future saviour who will come at the final renovation of the world, Frashokereti.) But Zoroastrians do not believe in predestination — each person chooses their path through thought, word, and deed.
Good Thoughts, Good Words, Good Deeds
This is the Zoroastrian ethical rule. Every action matters. Zoroastrians try to:
Fire as Symbol
Fire (Atar) is the central symbol of Zoroastrianism, representing:
Fire is not worshipped as the deity — Zoroastrians do not worship fire itself. Rather, fire is a visible reminder of the divine light. In Zoroastrian temples (Atash Behram, Agyari), a fire is kept perpetually burning, tended by priests (magi). Zoroastrians may also light a simple fire at home for prayer.
The Gathas: Core Zoroastrian Texts
The Gathas (from the Avestan word for "song/hymn") are 17 hymns attributed to Zarathustra himself, preserved in the Yasna collection. They are written in a distinctive Old Avestan meter and are considered the most sacred Zoroastrian texts. They emphasize:
The Gathas are recited daily by Zoroastrian priests and laypeople, typically in the morning. They are written in Avestan, a language related to Sanskrit and Old Persian, not used for everyday communication.
The Yasna and the Zoroastrian Liturgy
The Yasna is the primary liturgical text of Zoroastrianism, containing the Gathas as its centerpiece. It is performed by priests (magi/zothy) in the fire temple, with specific ritual implements and procedures.
The Vendidad (Videvdat) is a later text dealing with ritual purity, pollution, and purification — it addresses topics like contact with dead bodies (which are considered ritually polluting) and the rules for disposal of the dead.
The Fravashi and Ancestor Veneration
Zoroastrians believe each person has a Fravashi — an immortal guardian spirit that existed before birth and will continue after death. The Fravashi is not a "soul" in the Hindu sense but a protector and guide. Zoroastrians venerate their ancestors (Faravashin) and believe the dead benefit from remembrance.
Daily Prayers
Zoroastrians recite prayers daily, often before a fire or the sun, while untying and retying the sacred cord (kusti). The two greatest prayers are the Ashem Vohu ("Holiness is the best of all good") and the Ahuna Vairya (also called Ahunavar), which open the daily liturgy. Priests perform the Yasna ceremony in fire temples (Boyce 1979; Modi 1922).
The Navjote: Initiation
Children undergo the initiation ceremony called Navjote (sedreh-pushti, the "vesting with the sacred shirt") around ages 7–11, where they receive the sudreh (a sacred white cotton shirt) and the kusti (a sacred cord tied around the waist) (Modi 1922). This marks their entry into the Zoroastrian community and their commitment to live by the Zoroastrian ethics.
Marriage
Traditionally Zoroastrians marry within their faith, and intermarriage remains a contested issue in the community. The wedding ceremony includes the recitation of Avestan prayers by the priest (mobed) and the exchange of vows before the sacred fire.
Death and Disposal
Zoroastrians do not bury or cremate their dead — they practice sky burial (exposure on towers of silence, Dakhma) where vultures consume the body. This is because both burial and cremation pollute the sacred elements (earth, fire, water). The body is considered ritually impure after death, and the Zoroastrian solution is to return it to nature as quickly and purely as possible.
Good Thoughts, Words, Deeds Reflection: At the end of today, take a quiet moment to reflect: "Were my thoughts good today? Were my words kind and true? Did my actions help someone?" This simple daily reflection embodies Zoroastrian ethics.
Fire Meditation: Light a candle or sit near a flame. As you watch it, let it remind you of the inner light — your own capacity for wisdom and goodness. This practice, without any ritual complexity, captures the Zoroastrian insight.
Environmental Care: Zoroastrianism teaches that the world is good and should be protected. Today, do one act that protects or beautifies your environment — pick up litter, plant something, or conserve water or energy. Zoroastrian priests are known as stewardship of the good creation.
The Atash Behram (Fire Temple)
The Atash Behram ("fire of victory") is the highest grade of Zoroastrian fire temple, containing a fire consecrated through an elaborate purification ritual and maintained with extreme care; lay Zoroastrians may visit for prayer but cannot tend the fire. Lower grades are the Atash Adaran and the Dadgah (Boyce 1979).
There are only eight Atash Behram fires in India — five in Mumbai and one each in Udvada, Navsari, and Surat — and two in Iran (Yazd and Tehran). The most famous is the Iranshah at Udvada, the oldest in India, brought there from Sanjan in 1742 according to tradition. Diaspora fire temples are of the lower grades.
Purification (Barashno) and the Problem of Corpse Pollution
Zoroastrian ritual law considers contact with corpses (nasu) to be the most serious pollution. The Vendidad specifies elaborate purification procedures involving:
These rules are one reason Zoroastrians historically avoided burial and cremation — the body itself is polluting.
The Panchayat System and Community Governance
Zoroastrian communities are traditionally governed by a panchayat (elected council) that manages community affairs, resolves disputes, and enforces community standards. This system has become less formal in modern times, but it represents a traditional form of self-governance.
Today, Zoroastrians are a small but vibrant community. In India, Parsis live mainly in Mumbai, Surat, and other cities. They have contributed enormously to Indian society — in industry (Tata, Godrej), science (Homi Bhabha, father of Indian nuclear program), the arts (Freddie Mercury, born Farrokh Bulsara to Parsi parents), and public life.
Challenges:
Contemporary Figures:
DivineLens presents perspectives from within this tradition, curated for authenticity. For personal spiritual direction, advanced study, or questions about tradition-specific practice, we recommend finding a qualified teacher in Mazdayasna. Our Advisory Council reviews all content for theological accuracy.
Recommended reviewers: A Parsi scholar/priest, an Iranologist, and a historian of Zoroastrianism.
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