784:, a former stronghold of Zoroastrianism became very well known for supplying kushtis to other Zoroastrians in India as well as across the diaspora. Zoroastrian students at the Tata Girls’ School at Navsari are still instructed how to weave kushtis. Traditionally Parsi women would be taught the unique skill from their elders, Najamai M. Kotwal, the mother of High Priest (Vada Dastur) Firoze M. Kotwal notably taught Parsi women for almost thirty years.
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The padyab-kusht ceremony is required to restore the ritual effectiveness of the kusht before engaging in other religious activities like visiting a fire temple, as well as following sexual activity, urinating, and defecating. At the start of the other watches or divisions (MPers. and Pers. gh) of
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The devotee should look to the east from dawn to midday and west until sunset, (toward the sun) whilst untying and tying the kushti. They can face an oil lamp, a fire, the moon, or stars at nighttime. When there is no source of light, they may face south, as it is believed to be the direction of
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the day, it is released and retied each morning. Most Parsis, especially those who reside in
Western nations, continue to wear the kusht on a regular basis; Iranian Zoroastrians frequently wear it just during religious ceremonies to avoid being picked out for abuse by Muslims.
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When the kusti is about 30 cm long during the weaving process, it is taken off the loom and presented to the priest to be blessed and cut. The kusti is given back to the weavers once the ceremony is over so they can finish knitting the remaining portion.
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The kushti is worn wound three times around the waist. It is tied twice in a double knot in the front and back, the ends of the kushti hanging on the back. The kushti is made of 72 fine, white and woolen threads, which represent the 72 chapters of the
858:(67.11) equate not wearing the kushti to “scrambling around naked”. Ākā Adhyāru in the third of his sixteen slogans, considers it to be a "coat of mail armour" and writing for Hindu audience he compares the act of tying the kusti to "ablution in the
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In both Iran and India, the kushti is usually produced by women from priestly duties. It has a dual function of a religious duty but also a necessity to augment the modest income of
Zoroastrian clergy. Occasionally kustis, were woven by priests
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is traditionally the first time
Zoroastrians wear the kushti. Every man and woman who has been initiated into the faith must wear a kusti, according to Zoroastrian praxis. Each boy or girl dons a white undershirt (Pahl.
846:), and ties a kustig over it, which symbolises both the transition to adulthood and acceptance of responsibility for religious deed thereafter. The failure to wear the cord and undershirt is then considered a
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In keeping with
Zoroastrian philosophy exalting happiness, the process of weaving the kushti is a joyous activity during which the women sing songs, laugh and share stories, both religious and secular.
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There is some evidence to suggest that such girdles were worn by non-Muslims in general, including
Christians, as a symbol to mark them out from Muslims. An exception to this would be the Muslim
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shows. In these writings, the terms
Iranian and Zoroastrian are synonymous, and Zoroastrian writers did not recognise their non-Zoroastrian fellow countrymen as Iranians until the 20th century.
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Owing to its religious significance, the kushti must be worn every day of a
Zoroastrian's life. The kushti must be ritually released and retied with specific prayers following the
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or "ritual connection" between two people, such as corpse-bearers, who hold the kusti between them, while the
Zoroastrian mourners, also in similar
1241:"Some remarks about the Zoroastrian ceremony of cutting a new kusti according to two Rivāyat manuscripts and two of the oldest Avestan manuscripts"
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The use of the kushti may have existed among the prophet
Zarathushtra's earliest followers due to their prior familiarity with practices of the
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The kushti, was often considered to be a marker of
Zoroastrian identity both in India and Iran, as this passage from the
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738:. The kushti also has 3 tassels, each with 24 threads, at each end. These 24 threads indicate the 24 chapters of the
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Alishan, Leonardo P. (1991). "Yovhannes Tʿlkurancʿi and the Medieval Armenian Lyric Tradition by James R. Russell".
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710:. Other myths claim that Zarathushtra himself recommended the practise to those who listened to his sermons (
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Ahura Mazda's celestial home. Three sections make up the prayers that are recited during the ritual.
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1420:"The Continuity of Zoroastrian Thought in Iran as Evident in the Rubaiyat of Omar Khayyam"
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The ritual of untying and tying the kushti is performed several times a day and is called
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685:(10.21) claims that a holy sage by the name of Haoma Frmi introduced it. Contrarily, the
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This article is about the Zoroastrian sacred girdle. For the film, see
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was born. Later, Ferdowsi al-Tusi would repeat this story in the
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prayer that came before it. A brief Avestan stanza that praises
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in Iran, were trained in the procedure of weaving the kushti.
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Zoroastrian priest instructing a child in the tying of the
689:(39.18–19) claims that it was first used by the legendary
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The Kusti is carried in the hand at funerals to create a
850:(sin), because it leaves the wearer exposed to evil. The
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970:. The third section, which starts with the declaration
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990:. 12.8-9. It is concluded with the repetition of one
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concludes this prayer, followed by a line taken from
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732:, the primary liturgical collection of texts of the
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950:. 50.11. This section is completed by reciting one
883:purificatory ablution. This ceremony, known as the
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1093:, a medieval belt worn to distinguish non-muslims
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77:for phonetic transcriptions, with an appropriate
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1057:Do you know why? Of the shame in being Moslem
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1402:(2nd ed.). Bombay: Fort Printing Press.
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23:. For the South Asian wrestling form, see
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986:. 1.27 and the remaining portion from
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1055:The Magi's zonnar that I shall don,
509:Zoroastrianism in the United States
1480:. You can help Knowledge (XXG) by
1399:The Navjote Ceremony of the Parsis
1246:. Presses Universitaires de Liège.
67:for transliterated languages, and
47:of its non-English content, using
14:
910:prayer (which has its origins in
891:) or "tying the holy cord" (Guj.
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1436:from the original on 2019-11-10.
1410:Akbar the Great Mogul, 1542-1605
1396:Modi, Jivanji Jamshedji (1914).
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1053:Heartsick am I of this distress
1407:Smith, Vincent Arthur (1919).
1163:"Zoroastrians sudreh / kushti"
924:Nīrang ī kustīg bastan/abzūdan
658:term for the sacred thread is
83:multilingual support templates
1:
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930:opening Pazand prayer (up to
671:proto-Indo-Iranian-speaking
539:Criticism of Zoroastrianism
519:Persecution of Zoroastrians
16:Girdle worn by Zoroastrians
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721:Description and symbolism
712:Rehbar-e Din-e Jarthushti
1285:(in Persian). 2022-03-12
1065:Rubaiyat of Omar Khayyam
292:101 Names of Ahura Mazda
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636:kosti, kusti and kustig
1532:Zoroastrianism in Iran
1476:-related article is a
1259:Cite journal requires
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662:. Kustig is the later
257:Zoroastrian literature
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1418:Zand, Afshin (2011).
1239:Moein, Hamid (2018).
1022:Further information:
978:); it also is titled
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544:Zoroastrian cosmology
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1542:Zoroastrianism stubs
1212:Encyclopædia Iranica
1122:; formerly known as
972:Jasa mē avaŋhe Mazdā
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365:Accounts and legends
81:. Knowledge (XXG)'s
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43:This article should
1527:Zoroastrian rituals
1450:"The Kushti ritual"
1427:www.richardfrye.org
814:navjote/sedra-pušun
700:, centuries before
563:Religion portal
415:History and culture
1413:. Clarendon Press.
382:Book of Arda Viraf
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1371:(review).
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1136:References
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1360:Citations
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