Tenets and traditions

The Zoroastrian religion is based foremost on righteousness. From its moral teachings spring the tenets, traditions, customs and ceremonies which are revered, respected and followed by all concerned. Indeed even those not of our faith accept these as sacrosanct and respect our customs and beliefs without reservation and with due respect. If some misguided members do not accept or respect these customs and beliefs, so be it. However, in such circumstances, should they continue to remain Parsi Zoroastrians and claim to profess the Zoroastrian faith? Should they stoop so low as to give the time-tested and nature friendly system of disposal of our dead the title of druj-nashini? This is absurd! It is very clearly enshrined in our scriptures that our dead shall be disposed of only through the system of dakhmena­shini to the exclusion of any other mode of disposal. Its rejection is a sin and an affront to the teachings of Asho Zara­thushtra.

The high priests, scholars and the knowledgeable are of the opinion that certain customs and traditions should continue. But some others feel that religion and its dictates should be changed. It is noteworthy that Prophet Zoroaster and his disciples, known as ‘Zara­thushtra-temo,’ had issued certain firmans, but when the Persians lost their empire at the hands of the Romans and Arabs, it led to the destruction of our holy scriptures. With the rise of the Sasanian dynasty, our holy saints Ardaviraf, Maraspand, Dastur Tansar, revived the original Zoroastrian religion, keeping in mind the message of Zarathushtra, and thus enabling the community to survive for centuries. Are the trustees of the Association for the Revival of Zoroastrianism (ARZ) and the common people capable of bringing about a change in the customs and traditions? Are they holier and more evolved than the Rainidar Dasturs of the Sasanian dynasty?

Some people are highly critical about our customs and ask if the priests and lay Parsis follow all that is preached in our scriptures. This is irrelevant. The scriptures lay down the laws which all are expected to adhere to. Those who choose to ignore or dismiss these laws do so at their own peril. May I educate them that there are two categories of customs – individual and collective? If an individual does not follow a custom his soul (kerdar) is answerable after death. The collective customs are dakhmenashini, wearing the sudreh-kusti, etc. The implications are clear! Those who profess to be Parsi Zoroastrians may choose not to wear a cap, or even the sudreh-kusti. But if they enter any of our consecrated places of worship like atash behrams or agiaries, they will have to cover their heads and wear the sudreh and kusti. These customs become collective. And on these religious dictates there are no compromises.

Some people’s aim is to pander to the reformists and satisfy their egos. I appeal to all Zoroastrians and more so to the priests to steadfastly adhere to our customs and religious practices for the faith to survive and flourish in India, particularly in Bombay. Amongst these practices, strict adherence to the system of disposal of our dead through the time-honored system of dakhmenashini is of great importance. Its abandonment constitutes a grave sin, and could possibly lead to other departures from our holy edicts. Please consider the consequences even as you ponder over these notes of caution.

Some people question the relevance and importance of dakhmenashini on the ground that in many cities and towns where dakhmas are not available the resident Parsis would make do with burial or cremation. Was this not against the religious practice? The answer is very simple and explanatory. In the years gone by, whenever Parsis migrated to an intended place of abode where they planned to settle, their first priority would be a place of worship. Therefore, a fire temple would be constructed first, and this would be followed by a dakhma for the disposal of the dead. This explains the large number of dakhmas in Gujarat where the first settlements came up. In places where the migration was not large or even reasonable in numbers, burial was the only alternative as prescribed by the book Shayest-la-Shayest. As the population increased, dakhmas were built. Bangalore and Rajkot are two such cities.

I am ashamed to call persons urging a departure from the old customs and traditions true Zoroastrians because they will poison the minds of the youngsters who, being ignorant about the Zoroastrian scriptures, can be easily led astray.

Dastur NADIRSHAH P. UNVALLA

Bangalore