INTRODUCTION

Parsi culture is unique and it helps in maintaining a separate identity for the Parsis living in India . One can alter the way of eating, clothing and habitat but the gentle values possessed by a person remains unchanged since those are deeply rooted in the body, mind, heart and soul which is the gift of his culture. The Parsis in India are descendants of those who when humiliated in their homeland in Persia due to their separate religious identity, were given refuge in India before several centuries. Keeping their distinct identity safe the Parsis have flourished themselves and have suitably contributed to the economy, culture and society of India. The Parsis have truly proved themselves as one of the model Indian communities by significantly contributing in the rich social, religious and cultural diversity of the nation. Apart from being extremely lively and their happy go lucky nature, Parsis are worried that their culture might wither in few years. Their religious traditions are abided by many Parsis today, they feel that it is about time to let go and live according to the present . But there are few who believe in preserving their rich culture and wish for it to spread beyond any limits. The definition of who is a Parsi is a matter of great contention within the Zorashtran community in India.

HISTORY

A Parsi is a member of a Zoroastrian community living in India. As per tradition, the Parsis presently residing in India belongs to a group of Iranian Zoroastrians who migrated to western India more than 1000 years ago. In the 8 th century the Parsis first came to India and landed in Diu where they were provided shelter in Sanjan (Gujarat) by Jadav Rana, the local Hindu ruler. Since their aim was to preserve their religion, the Parsis constructed the first fire temple, Atash Behram, to protect the holy fire which they have rescued from Iran. Gradually they acquired the ways of living of Guajaratis.

Two centuries after their landing, the Parsis began to settle in other parts of Gujarat, which led to "difficulties in defining the limits of priestly jurisdiction." .These problems were resolved by 1290 through the division of Gujarat into five panthaks (districts), each under the jurisdiction of one priestly family and their descendants. (Continuing disputes over the jurisdiction over the Atash Bahram led to the fire being moved to Udvada in 1742. Inscriptions at the Kanheri Caves near Mumbai suggest that at least until the early 11th century Middle Persian was still the literary language of the hereditary Zoroastrian priesthood. Nonetheless, aside from the Kanheri inscriptions, there is little evidence of the Parsis until the 12th and 13th century, when "masterly" Sanskrit translations and its commentaries began to be prepared. The instinctive fear of disintegration and absorption in the vast multitudes among whom they lived created in them a spirit of exclusiveness and a strong feeling for the preservation of the racial characteristics and distinctive features of their community. Living in an atmosphere surcharged with the Hindu caste system, they felt that their own safety lay in encircling their fold by rigid caste barriers. Even so, at some point (perhaps not long after their arrival in India), the Zoroastrians - perhaps determining that the social stratification that they had brought with them was unsustainable in the small community - did away with all but the hereditary priesthood (called the asronih in Sassanid Iran). The remaining estates - the (r)atheshtarih (nobility, soldiers, and civil servants), vastaryoshih (farmers and herdsmen), hutokshih (artisans and laborers) were folded into an all-comprehensive class today known as the behdini ("followers of daena", for which "good religion" is one translation). This change would have far reaching consequences. For one, it opened the gene pool to some extent since until that time inter-class marriages were exceedingly rare (this would continue to be a problem

for the priesthood until the 20th century). For another, it did away with the boundaries along occupational lines, a factor that would enamour the Parsis to the 18th and 19th century British colonial authorities who had little patience for the unpredictable complications of the Hindu caste system (such as a clerk from one caste who would not deal with a clerk from another).

According to tradition, the present-day Parsis descend from a group of Zoroastrians of Iran who immigrated to India during 10th century AD,due to persecution by Muslims in Iran. The long presence in the region distinguishes the Parsis from the Iranis, who are more recent arrivals, and who represent the smaller of the two Indian-Zoroastrian communities. The age of opportunity Following the commercial treaty in the early 17th century between Mughal emperor Jahangir and James I of England, the British East India Company obtained the exclusive rights to reside and build factories in Surat and other areas. Many Parsis, who until then had been living in farming communities throughout Gujarat, moved to the British-run settlements to take the new jobs offered. In 1668 the British East India Company leased the seven islands of Mumbai from Charles II of England. The company found the deep harbour on the east coast of the islands to be ideal for setting up their first port in the sub-continent, and in 1687 they transferred their headquarters from Surat to Mumbai. The Parsis landed in Mumbai and soon began to occupy posts of trust in connection with government and public works . Where literacy had previously been an exclusive domain of the priesthood, the British schools provided the new Parsi youth with the means to not only learn to read and write, but also to be educated in the greater sense of the term and become familiar with the quirks of the British establishment. These latter qualities were enormously useful to Parsis since it allowed them to represent themselves as being like the British, which they did more diligently and effectively than perhaps any other South Asian community .While the British saw the other Indians, as passive, ignorant, irrational, outwardly submissivel, the Parsis were seen to have the traits that the colonial authorities tended to ascribe to themselves. In the 18th and 19th centuries the Parsis had emerged as "the foremost people in India in matters educational, industrial, and social. They came in the vanguard of progress, amassed vast fortunes, and munificently gave away large sums in charity.

The Parsis now run community medical centers, ambulance corps, boy scout troops, clubs and schools. They have their own charitable foundations and housing estates, legal institutions, courts and governance. They are no longer weavers and petty merchants, but now established and ran banks, mills, heavy industry, shipyards and shipping companies. Moreover, even while maintaining their own cultural identity they do not fail to recognize themselves as nationally Indian, as Dadabhai Naoroji, the first Asian to occupy a seat in the British Parliament would note: "Whether I am a Hindu, a Mohammedan, a Parsi, a Christian, or of any other creed, I am above all an Indian. Our country is India; our nationality is Indian".

CALENDRICAL DIFFERENCES

Until about the 12th century, all Zoroastrians followed the same 365-day religious calendar, which had remained largely unmodified since the calendar reforms of Ardashir I(ruler of Istakhr,Fars Province) .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. At some point between 1125 and 1250, the Parsis inserted an embolismic month to level out the accumulating fractional days. However, the Parsis would be the only Zoroastrians to do so (and would only do it 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. A PARSI WEDDING CALENDER Parsis in Mumbai 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".

LANGUAGE
Parsi language was the language of the Parsa people who used to rule Iran from 550 to 330 BCE. Scholars also say that Parsi language belongs to the Indo-Iranian languages. Parsi became the language of the Persian Empire and was also spoken in the ancient days ranging from the borders of India in the east, the southern shores of the Persian Gulf, Russian in the north, Egypt and the Mediterranean in the west. Parsi was also the court language of several Indian kings until the British banned the use of the language, after capturing India in the eighteenth century. The Indian Mogul kings had made Persian their court language. One can still find the engravings filled with Gold on the walls of the Red Fort in Delhi, which reads; `Agar Ferdows dar jahan ast hamin ast o hamin ast o hamin ast`. The meaning of this sentence is that, if there is a paradise on the earth then it is here it is here it is here. Parsis migrated to a different world to preserve their religion. Their experience is similar to the dilemma what other minority communities face; questions with regard to their race, religion, customs, language, their extinction and survival, identity and assimilation, tradition and the modern world. When oppresses in their homeland, the Parsis took refuge in India many centuries ago. Staying firm as far as their identity is concerned; they have suitably prospered themselves and also contributed to the polity, economy and civic society of India. It is proved that the Parsi community is the model community in India by providing valuable contribution to the rich religious, social and cultural diversities in India. They came to India in the eighth century, landed in Diu, and afterwards provided shelter in Sanjan (Gujarat) by Jadhav (Jadi) Rana, the local Hindu King. With the advancing years, the Parsis have conveniently adopted the language, customs and the mode of living of the people of Gujarat. Thus, the Gujarati language became the native language of the Parsis living in India and sari, the garment worn by Parsi women. When the British arrived in India and the city of Mumbai was renovated, the Parsis shifted their base from the cities and villages of Gujarat to Mumbai.

TRADITIONS AND CUSTOMS

Parsi customs are strictly followed by this community residing in India. However there are no divisions among the Parsis which regard and there are no restrictions regarding the intake of any special kind of food. They worship fire and consider it to be the most pure symbol of Divinity. They remain loyal to their Zoroastrian faith boast of about their racial purity. Marriages of Parsi to an outsider are very rare.

Fire is the main symbol of Zoroastrianism : It receives the offerings of the priests and the prayers of individuals. Every ritual and ceremony involves the presence of the sacred fire. The fire in the place of worship called the fire temple is ritually consecrated and installed. Non-Zoroastrians are not permitted to set eyes on such a fire. Offerings of sandalwood are made to it at least five times a day by the priests. It represents God's splendor and divine grace. A smaller ritual fire is also found in every Zoroastrian's home. Fire is of a very special significant Zoroastrian. It gives light warmth energy to the other six creations and so creates life. The Atash Behram or the Holy Fire is the most important or the most sacred fire. There are eight Atash Behram in India. Four in Mumbai, four in the state of Gujrat, two in Surat, and the remaining in Udwada and Navsari. The Iranshah Atash Behram at Udwada is the oldest(720 AD), the original fire bought by the fleeing Parsis from Iran and consecrated shortly after the arrival at Sanjan, India. The village of Udwada is hence considered as a centre of pilgrimage by the Parsis and is visited by thousands every year.

There is a custom in the Parsi community that when a Parsi lady becomes pregnant she conducts various ceremonies along with her parents and in-laws. Several ceremonies are organised in the families of both the husband and wife. As per the custom of the Parsis, a woman is thought to be unclean for a period of forty days after the birth of the child, and in that period she is not even permitted to touch anything besides her own bed and the cradle of her child. The investiture of the child, whether a boy or a girl, with the `sudra` and `kusti`, takes place, as per the religious injunction, any time after it has reached the age of six years and three months, but not before that age. The wearing of the `jabhla` is then discontinued, and, as in case of adult, the `sudra` and `kusti` are worn instead. This ceremony known as Navjot which is something like the thread ceremony amongst Hindus

The boy or girl who has been initiated into the Zoroastrian religion is at once dressed in new and fine clothes, which are put on over the `sudra`. Relatives and friends then hasten to offer their gifts in dresses or money to the child and its parents. All the family members and the guests lastly take part in a sumptuous feast. The `sudra`, which is always worn next to the skin, is made of fine linen gauze or net, while the `kusti` is a thin woolen cord, or cincture of seventy two threads. These threads represent the seventy two `has` or chapters of the sacred book of the Parsis, called Yazashne. The `sudra` means `the garment of the good and beneficial way`. The `kusti` is passed round the waist three times and tied with four knots, two in front and two behind, during the chanting of a short hymn. There is another custom among the Parsis which is followed by them in the death ceremonies. When a Parsi dies, body of the dead is wrapped in clean clothes and kept on an oblong piece of polished stone, which is laid on the floor. Till the last funeral ceremony, a priest continues saying certain prayers before the corpse, burning sandal-wood over a fire all the time. When the time comes for the removal of the body, it is positioned upon an iron bier which is brought in by the corpse-bearers. Two priests then stand facing the corpse, and recite the seven `has` called `Ahunavaiti Gatha.` Once the recital is complete, the dead body is taken out of the house. And after that the room is sprinkled with Cows urine for purification of the area. The body is kept on marble platforms inside the Tower of Silence known as Dakhma, where they are then devoured by vultures and subsequently cleaned by the environment. It has been a tradition in Mumbai for dead Parsis to be taken to the Towers of Silence where the corpses would quickly be eaten by the city's vultures. The reason given for this practice is that earth, fire and water are all considered as sacred elements, which should not be defiled by the dead. Therefore, burial and cremation have always been prohibited in Parsi culture. The problem today though is that in Mumbai the population of vultures has been drastically reduced due to extensive urbanization. As a result, the bodies of the deceased are taking much longer to decompose and this has upset certain sectors of the community. Solar panels have been installed in the Towers of Silence to speed up the decomposition process but this has only been partially successful. There is a debate raging among the community as to whether the prohibition on burials and cremations should not be lifted. The tower of silence in Mumbai is located at Malabar Hill. The residents of Malabar Hill and surrounding areas have also complained against this practice. Parsis are now given an option of burial versus the tower of silence death ritual. The principle behind this practice is quick disposal of the body. Parsi's believe that this method is eco-friendly. The time it takes for disposal of the entire body can be as long as four days, and in rainy season it is very difficult to collect the sunrays.

Zoroastrians believe in the immortality of the soul. It remains around the dead body for three days, during which time ceremonies are performed for the dead. At the beginning of the third night the soul will be judged by the Spiritual judge Mitra at the Chinvat Bridge between this world and the next. If one's good actions outweigh one's evil actions one will proceed to Heaven; if they are equally weighted one will proceed to a place like Purgatory; and if one has been an evil person one will be cast down into Hell. At the end of time Zoroastrians believe that there will be a Last Judgment mediated by a future Savior, leading to the Transfiguration of the Dead, who will be resurrected in bodies clad in gloryThus, the customs of the Parsis are unique and they practice it religiously.

CUISINES
The cusines of the Parsis form a combination of a number of culinary techniques found in different parts of the India as well as other parts of the world. It can be said that parsi food is a significant part of Parsi culture which adds to a variety and richness of Indian cuisine. The delicious dishes of the Parsi reflect the influence of their old home in Iran and valuable influence of Gujrat where they took refuge to get rid of religious persecution. The Parsi dishes are extra-ordinary and are the combination of ingredients from different parts of the world. There are different variety of both non-vegetarian and vegetarian preparations, which are exceedingly tasty and nutritious. Patrani Machhi and Dhansak are the prominent Parsi dishes known for their unique taste and flavor. Sweets are the inseparable part of Parsi cuisines.

Besides these Parsis are temperate in their habits and most of them would have a glass or two of spirits or wine at dinner. Initially the parsis did not practice smoking neither tobacco , from their religious instinct which forbid them to bring fire, which they consider as pure, into the contact of mouth, which is regarded by them as impure.

COSTUMES
Parsi Costumes of the modern India differs from that which was worn by their ancestors in Persia and by their present co-religionists in that country. They have adopted the present costume with regard to their agreement with the Hindu princes who received them in India, and to this is attributable the great resemblance of coat and turban of the men, and the `saree` of the women, to the dress of the Hindus living in the Indian state of Gujarat. This costume is, moreover, well adapted to the climate of the country. The dresses of the child, till it attains the age of seven, are simple and not less becoming. It comprises of a single garment; a loose shirt of cotton, flannel, or silk called `jabhla` starting from the neck and falling to the knees. The Parsi male generally wear a long muslin shirt or sudra and girdle or kusti, loose cotton trousers, waistcoat prepared of white cloth or chintz with sleeves, slippers, and also a China silk skull-cap. While going out, a Parsi male puts on an `angrakha`, or loose coat without any belt, over the muslin shirt or waistcoat. The turban, having a dark chocolate colour, flowered fancifully, constitutes the outdoor covering of the head, and is positioned over the skull-cap. Shoes or boots are worn on the feet. In appearance the Parsi males do not compare unfavorably with the other Indian natives. Those who have adopted European dress might even be understood as Europeans if they are fair skinned and well constructed. The earlier Indian Parsis were generally of more than medium height and of a brave bearing, but nowadays this is not as common as it was. The Parsi ladies of today are well-known for their good taste in dress. Even if they are proud of adorning their children as much as possible, the most fastidious critic would get immense hardship in finding out anything in their ornaments and dress that was in bad taste.

FESTIVAL
The Parsi community, small in number, is confined by and large, to the city of Mumbai. The Parsis have many festivals but no pilgrimage sites as such. The festivals are not marked by grand processions and music as is common to most of the other religions. According to the Parsis there are six seasons in a year and a significant festival occurs in each. The Gahambars, as the festivities are called were originally agricultural in nature, but as Zoroastrianism spread far and wide, they took on a religious significance. Each day of the year is recognised as a day under the supervision of an angel while a festal day feel under the care of a group of angels. Each holy day is divided into five watches, presided over by five angels. The first Gahambar comes around on the eleventh day of the Parsi month 'Ardibenesh', the second on the eleventh of 'Tir', the third on the twenty-sixth of 'Shehnever', the fourth on the twenty-sixth of 'Meher', the fifth on the sixteenth of 'Dai' and the sixth on the first of 'Gatha'. The Gahambars are days of great feasting and get-togethers.

PATETI Navroz is the Parsis New Year day. It is the time of piety, feasting and rejoicing. Pateti is in fact the eve of the new year Zoroastrian calendar. Pateti is the last day of the previous year , and the day to close accounts of the year. The significance of the Pateti is that, it is the day to dwell on the wrongs or sins one may have committed the previous year and atoning for them. Pateti derived from patet means repentance so this is the occasion redeem oneself by offering patet , or the prayer of repentance and prepare to greet the New Year with a clean conscience. Wearing new clothes, the Parsis offer prayers at the temples, give alms and arrange sumptuous feasts at their homes.

KHORDAD SAL The birth anniversary of Zoroaster, Khordad Sal is celebrated on the sixth day of the Parsi month, Farvardin, by offering prayers at the temples. The religious lore and texts of the Parsis mention the festival and its importance. In the olden days, the king and nobility, especially, observed Khordad Sal as Navroz-I-Khas. It is said to be the day on which many historic events of old Iran are said to have happened. Later, it came to be observed solely as Zarathushtra`s birthday. Zoroaster or zarathusthra was the founder of the religion. The exact year of Zarathushtra`s birth is not known, but it is accepted that he was born in the beginning of the first millennium BC. Similarly, the day of his birth is also not known precisely.

On this day, Parsis wear new clothes; the prayers house is cleaned and decorated with rangolis. Parsis arrange fragrant flowers prepare delicious meals. The rituals of Jashan, or thanksgiving are offered at the temples. A grand feast is prepared to mark the occasion

ZARTHOST NO DEESO This day is observed as the death anniversaryof the prophet Zoroaster, who is believed to have died in a temple while praying. The day is an occasion of mourning, and discourses are held on the life and works of the Prophet. On this day, discourses on life and work of Zoroaster are held. Special prayers are recited and Zoroastrians go to the Fire Temple to pray. However, there are no elaborate celebrations. Zarthost No Deeso is observed in Mumbai and Gujarat particularly.

JAMSHED NAVROZ Some Parsis follow the Fasli calendar and their New Year commences with the Vernal Equinox. The New Year celebration dates back to the times of the legendary king of Persia, Jamshed. It is said, that King Jamshed introduced solar reckoning into the Persian calendar, and also determined the date when the Sun enters the constellation of Aries, as the beginning of the year. This day came to be known as Navroz or Jamshed Navroz day. On this occasion, it was customary for the king to be weighed in gold and silver, and the money was then distributed to the poor.

REVIEW
Parsi as a community has done so much for our country and are considered to be the fastest adaptors of any culture, for example, the popular culture is extremely rooted at present in many Parsis , but it did not make them forget their own culture. They have a sense of belongingness and togetherness for one another and this was the most striking thing we observed. When we started interviewing, we had only two Parsi friends who were willing to interview, but in the end we ended having eight people. They called as

many people as they could and all of them loved the fact that their culture is spreading and felt proud that their culture no matter how small their community is but people still respect it .A few of them were too shy to come in front of the camera and helped us with the information .There are so many different cultures having so many magnificent customs and traditions and Parsi culture is one of them. It was quite a surprise for us when we heard that Parsis have Navjot ceremony which is so much similar like our Hindu threading ceremony. Even when they came as refuge somewhere our traditions match to theirs. They also pray to the forces of nature just like the Hindus and other religions. Initially, when we did background research on them we had a mindset that they are very introvert, did not want their culture to flourish, happy in their small community and their doors are closed to all the strangers who would want to intervene their small space. However our opinions have changed drastically. It was so charming to see that Parsis are completely opposite of what we heard from the Non-Parsis. They are lively, smiling all the time and drinking for no good reason. And is it a crime to be happy for no reason? We should to learn to be happy from them and enjoy life as it comes. We asked a few if their parents would mind if they dated a boy/girl from another religion, they said their parents would mind but if they were given a choice they wouldnt mind dating a boy/girl from another religion. They believe they have adapted Indian culture so well that it doesnt matter but as their population is so low , they did have double thoughts but open with the idea.It is so beautiful to see that such a community exists. Their belief system includes ideas about a creator god, good and evil forces, individual choice, Heaven and Hell, the Last Judgment, and eternal life. There is another interesting thing that we loved and it sounded magical, Parsi priests sit for hours in the fire temple and through their prayers fire ignites on its own. Its not just lighting fire with a match stick ,it is natural fire sparks and only priests have the knowledge of it.

At present the traditions are not as rigid as they were earlier, some of them follow and some abide them as well. For example, not all Parsis wear sudra and kusti ,some of them even marry outside their religion while others dont marry at all because their career is more prioritised.They werent permitted to do tattoos and piercings because it was considered to be impure but now it is a different story. They walk like gujaratis , believe in the Day of Judgement, have marriage traditions like a hindus(holding of hands), but in the end they are Indians and are proud to be one.