Parsis

The Parsis, also known as Parsees, are a Zoroastrian ethno-religious group historically rooted in the Indian subcontinent. They trace their ancestry to Persian Zoroastrians who migrated to western India between the 8th and 10th centuries to escape religious persecution following the Muslim conquest of the Sasanian Empire. The community represents one of the two Zoroastrian populations in India, the other being the later-arriving Irani group. Though both share the same religious tradition, the Parsis possess distinct cultural, linguistic and historical characteristics that reflect their centuries-long settlement in Gujarat and later in urban centres such as Mumbai.
The term Parsi, derived from the Persian word for “Persian”, became more widespread in Indian usage from the 17th century onwards. Earlier Indian Zoroastrian sources used terms such as Zartoshti or Vehdin to describe followers of the faith. Over time, as the community integrated socially and economically into Indian society while maintaining religious continuity, Parsi identity came to form a unique blend of Persian heritage and Indian cultural adaptation.

Origins and Migration

Parsi tradition, preserved in the 16th-century epic Qissa-i Sanjan, recounts how Zoroastrians fled Iran to preserve their faith after the decline of the Sasanian Empire and the rise of Islam in Persia. According to the tale, after temporary settlement at Hormuz, they sailed to western India and eventually received refuge from Jadi Rana, the local ruler of Sanjan in Gujarat. In return for asylum, they agreed to adopt the local language, follow regional marriage customs and refrain from bearing arms. They demonstrated similarities between their faith and the local belief system, securing a place for settlement and the construction of their first fire temple.
Although the Qissa-i Sanjan is a semi-legendary account, it aligns broadly with the historical context of Zoroastrian decline in Iran. After the conquest by the Rashidun Caliphate, periods of persecution, social pressure and conversion to Islam prompted Zoroastrian communities to migrate. By the 10th century, with Islam firmly dominant in Iran, the demographic centre of Zoroastrianism had shifted away from the Iranian plateau for the first time in its history.

Identity and Terminology

The usage of the word Parsi in South Asia developed gradually. Early references to the community by European travellers from the 14th century onwards reflect variations in pronunciation and interpretation, such as “Esparcis”. In Indian legal and social discourse, Parsi has come to signify members of the older Gujarati-speaking Zoroastrian community, distinguishing them from the Dari-speaking Iranis who migrated during the Qajar era.
Although Parsi literally means “Persian”, it does not denote a strict ethnic category based solely on ancestry from Fars, the historic province of Persia. Rather, it has evolved into an ethnoreligious identifier incorporating heritage, cultural practices and adherence to Zoroastrianism. Earlier historical references to Persians—such as inscriptions from Achaemenid rulers identifying themselves as Parsa—attest to the ancient use of the term, though not specifically in connection with the later Parsi community of India.

Beliefs and Scriptural Traditions

Zoroastrianism, founded by the prophet Zarathushtra (Zoroaster), teaches a dualistic worldview in which the forces of good, led by Ohrmazd, oppose those of evil, led by Angra Mainyu. Central to the faith is the moral choice between righteousness and wickedness. After death, individuals are judged at the Chinvat Bridge, which determines passage to paradise, a liminal realm or hell, depending on the moral quality of their life. In eschatological tradition, all souls ultimately undergo purification in a river of fire and partake in a resurrected existence following the final triumph of good over evil.
The principal scripture of the faith, the Avesta, is written in the Avestan language, closely related to Vedic Sanskrit. Through centuries of migration and adaptation, the Parsis preserved ritual practices, temple traditions and core doctrinal elements, contributing to the survival of Zoroastrianism outside Iran.

Community Formation in India

Over the many centuries since their arrival, the Parsis became deeply integrated into Indian society while maintaining distinct religious customs, rites and social structures. They adopted Gujarati as their primary language and developed a unique cultural identity that combined Persian traditions with regional influences. Later migration to urban centres such as Bombay (Mumbai) during the colonial period saw the Parsis emerge as a prominent commercial, philanthropic and professional community.
Despite their integration, Parsis retained endogamous norms and community institutions that shaped their social boundaries. Their demographic identity today reflects both their ancient Iranian origins and their longstanding Indian heritage.

Self-Perception and Community Debates

Questions of identity remain significant within the community. Generally, a Parsi is understood to be a person of direct descent from the original migrants and one who has been formally admitted into the Zoroastrian faith through the navjote ceremony. The concept is therefore ethnoreligious, tied both to lineage and religious initiation. Debates continue over issues such as conversion, intermarriage and the status of children of mixed unions, reflecting broader discussions about community continuity and demographic decline.
Similar to debates within other ethnoreligious groups—such as the question of “Who is a Jew?”—the definition of Parsi identity is shaped by historical precedent, communal sentiment and legal rulings. These discussions illustrate the community’s ongoing engagement with tradition, identity and modernity.

Cultural Continuity and Distinctiveness

The Parsis have retained a rich cultural repertoire, including festivals, rituals, linguistic traditions and distinctive ceremonial practices, such as those associated with weddings and rites of passage. Their long presence in India has produced a self-understanding that is simultaneously Indian and historically Persian, sustained by religious principles and reinforced through community institutions.