Changing customs

The sudreh is probably an invention of our wise, ancient priests, with modifications from time to time. A couple of authors have referred to Zoroaster asking for a kusti, when his father wanted to give him his land and possessions. As there is no proper record of this, it is debatable. After that, there is no mention of the sudreh.
For about 2,000 years, all Zoroastrian religious works were handed down orally by various priests; they were the living books of faith. In the mythological era of King Jamshed of Peshdadian times, some wise follower had probably evolved the idea of sudreh and kusti copying the Vedic custom of the Hindus. But there is no evidence; there is not even any mention of sudreh and kusti in the Sassanian period. The sudreh and kusti were again and again modified. During that period, people may have agreed to establish our separate identity through these garments, though any form of worship, sentimentality, charms, etc were strictly forbidden by Zoroaster.
To modern Zoroastrians, the sudreh and kusti are a form of unwarranted worship; they are puzzled and not quite happy about it. They maintain that the sudreh and kusti normally keep touching their private parts, especially the sudreh, and thus become impure. When one has dysentery, the kusti could come in the way and be soiled. While performing the kusti ritual the extremities tend to touch the ground and thus it becomes impure.
In Iranian fire temples the sudreh, kusti and cap were placed on a peg near the ablution area, for the individual to wear, if so desired. In Tehran fire temples, I have seen even the conducting priest wearing the sudreh and kusti over his suit whilst serving in the sanctum santorum. This denotes that the sudreh and kusti are not a compulsory part of Zoroastrianism, but have been adopted to reinforce our identity.

Vispi Kika of Bilimora weaving a kusti: a dying tradition?

Over time, several Zoroastrians, especially women, have stopped wearing the sudreh and kusti on a regular basis; some wear the garments while going to the fire temples or to funerals. Even the prescribed design of the sudreh has changed considerably, e.g. low neck, made of net, just quarter inch thick straps, high above the waist line, etc. In Iran very few, if any, wear the sudreh and kusti but in India the custom is still followed, though it may be slowly dying.
There are a number of stories about the benefits and miracles of the sudreh and kusti but it is difficult to substantiate them. As the wearing of the sudreh and the kusti provides employment for the poor Zoroastrians, it should be continued as far as possible. Making of the sudreh and specially the kusti is an art and is encouraged by orthodox Zoroastrians.
The navjote ceremony is conducted with pomp and show, and is a major occasion in a child’s life. The navjote ceremony is similar to the confirmation ceremony of the Christians and the sacred thread ceremony of the Hindus.
Neither prophet Zoroaster, nor the old religious scriptures refer to navjotes, etc; it is probably an invention of priests during the reign of Shapur I, when Zoroastrianism was proclaimed as the official religion of the state.
The old Zoroastrian scripts are silent on the navjote and marriage. From time to time the navjote ceremony has been further glorified, but the custom of drinking bull’s urine and chewing a pomegranate leaf has virtually vanished on hygienic grounds. The cult of the Haoma plant has completely disappeared. It is certain that Zoroaster did not wear a sudreh-kusti himself in his life time; nor performed a navjote ceremony. In fact he would probably have considered the sudreh-kusti as idolism.
A Zoroastrian marriage is a grand pompous ceremony and is a much later creation by priests. It has changed gradually for the better. In ancient Zoroastrian doctrine, there are no restrictions as to whom you can marry. The scriptures do not demand that a Zoroastrian has to marry a Zoroastrian only. (According to the Vendidad if a Zoroastrian was marrying a non-Zoroastrian, the Zoroastrian was obligated to convert the spouse to Zoroastrianism — editors) Obviously this restriction must have come into use to try and preserve our race. According to Zoroaster’s preachings, all human beings are equal. He does not speculate that Zoroastrians are better than others.
Similarly, announcing a fatwa on the navjote of children of interfaith marriages is erroneous and illegal; children are always innocent. Why turn them into outcasts? As per Zoroaster’s preaching, religion cannot be forced on anybody, but has to be accepted by people through their free will.