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The central ritual of Zoroastrianism is the Yasna, which is a recitation of the eponymous book of the Avesta and sacrificial ritual ceremony involving Haoma. [86] Extensions to the Yasna ritual are possible through use of the Visperad and Vendidad, but such an extended ritual is rare in modern Zoroastrianism.
The Navjote (Persian: سدرهپوشی, sedreh-pushi) ceremony is the ritual through which an individual is inducted into the Zoroastrian religion and begins to wear the sedreh and kushti. The term navjote is used primarily by the Zoroastrians of India (the Parsis), while sedreh pushi is used primarily by the Zoroastrians of Iran.
[1] [2] [3] In Zoroastrian doctrine, atar and aban (fire and water) are agents of ritual purity. Clean, white "ash for the purification ceremonies [is] regarded as the basis of ritual life", which "are essentially the rites proper to the tending of a domestic fire, for the temple [fire] is that of the hearth fire raised to a new solemnity". [4]
Six irregularly-spaced seasonal festivals, called gahanbars (meaning "proper season"), are celebrated during the religious year. The six festivals are additionally associated with the six "primordial creations" of Ahura Mazda, otherwise known as the Amesha Spentas, and through them with aspects of creation (the sky, the waters, the earth, plant life, animal life, humankind).
Yasna 54.1: fourth of four of the most sacred Zoroastrian prayers Yasna 54.2–72. From a ritual point of view, the liturgy can be broken into 4 major sections, each having its own internal prelude: Chapter 1–12: Invitation of the divinities to the worship Chapter 13–59: The Staota Yesniia
Texts of the Avesta became available to European scholarship comparatively late, thus the study of Zoroastrianism in Western countries dates back to only the 18th century. [16] Abraham Hyacinthe Anquetil-Duperron travelled to India in 1755, and discovered the texts among Indian Zoroastrian communities. He published a set of French translations ...
The doctrinal rationale for exposure is to avoid contact with earth, water, or fire, all three of which are considered sacred in the Zoroastrian religion. [2] [3] Zoroastrian tradition considers human cadavers and animal corpses (in addition to cut hair and nail parings) to be nasu, i.e. unclean, polluting.
The ritual nasks, called Hada Mānsrīg, form the second division of the Sasanian Avesta. [12] They are placed between the Gathic nasks, dealing with the menogic world of thought, and the legal nasks, dealing with the getic world of action. Their purpose has therefore been interpreted as connecting both these worlds by virtue of the ritual. [14]