PalV's KastiZoroastrian calendar · Shahenshahi, Kadmi & Fasli
Parsi Calendar 2026 - 27
The Parsi calendar is the Zoroastrian religious calendar as kept by the Parsis of India. It has twelve months of thirty days, plus five Gatha days at the end of the year, making 365 days. Every day and every month is named after a divine being, so saying the date is itself a small act of prayer.
This page shows the Shahenshahi (Shenshai) calendar followed by most Parsis in India, with today's Roj, Mah and Gah, the full month, and the Salgreh days of Agiaries and Atash Behrams. You can also download the whole year as a free A4 PDF.
Today's teaching
What today's Roj and Mah stand for
Today's Roj Teaching
Asfandarmad Roj અસપંદામેદ
Avestan: Spenta Armaiti · Amesha Spenta
Asfandarmad is Spenta Armaiti, Holy Devotion, one of the six Amesha Spentas; Zoroaster called her, in metaphor, the daughter of Ahura Mazda. For him devotion was an essential part of being righteous, and Armaiti leads people to the good life and to salvation. The creation she protects, and in which she is present, is the earth, and she also protects women, who like the earth give and nourish life. Her bountifulness is such that all creatures live through her. Her holy day was long celebrated as a festival for women.
To the good Spenta-Armaiti, and to the good Rata, with eyes of love, made by Mazda and holy.
This month
Khordad Mah ખોરદોદ
Avestan: Haurvatat · Amesha Spenta
Khordad, the third month, is dedicated to Haurvatat, Wholeness, one of the six Amesha Spentas, whose creation in the tradition is water. Haurvatat also presides over the sixth day, Khordad roj, so Khordad roj of Khordad mah is kept as the name-day feast of Haurvatat, Khordadgan.
To Haurvatat, the master; to the prosperity of the seasons and to the years, the masters of holiness.
Month view
Parsi Calendar: Shahenshahi, Kadmi & Fasli
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| Wed | |||||
| Thu | |||||
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| Sun |
Salgrehs & festivals
- 16 Oct K Kadmi Atash Behram Surat
- 16 Oct K Sir J. J. Adaran Pune
- 19 Oct S Khordad Month Parab Jashan
- 24 Oct K Kadmi Maidyoshahem Gahambar (5 days)
- 30 Oct S K. B. Banaji Atash Behram Bombay
- 2 Nov S Pundol Adaran Udwada
- 2 Nov S Seth K. D. Adenwalla Daremeher
- 6 Nov S Belgaum Parsi Zarthosti Anjuman Agiary
- 7 Nov S Manijeh P. Sachinwalla Daremeher Vasai
Other festivals
- 20 Oct Dassera
- 26 Oct Full Moon
- 5 Nov Vagh Baras
- 6 Nov Dhanteras
- 7 Nov Kali Chaudas
- 8 Nov Diwali Amavasya - Laxmi Pujan
- 10 Nov Diwali New Year
- 11 Nov Chandrat / Bhaubeej
How to read this Parsi calendar
Each box shows the English date, the Roj (day name) in Gujarati and English, and the Mah (month). There is no seven-day week in the Zoroastrian calendar; instead the month falls into four uneven groups — days 1–7, 8–14, 15–22 and 23–30 — marked off by the four days of the Creator: Hormazd (1), Dae-pa-Adar (8), Dae-pa-Mehr (15) and Dae-pa-Din (23). The five Gatha days at the end of the year belong to no month and no group.
Hindu tithis, Amas, full moon and Chandrat are printed because Parsi families in India live by both calendars. Indian public holidays are included for the same reason.
The lists under the calendar are transcribed from the printed Parsi Calendar 1396 Y.Z. and grouped by month. If a date is wrong, tell us and we will correct it.
Free PDF
Download the Parsi Calendar Free
This is Parsi Calendar 2026 - 27. We made this Shenshai Calendar in English and Gujarati for easy use in our day to day life.
- Shenshai Calendar in English and Gujarati, August 2026 to August 2027
- 12 months and the 5 Gatha days, one month per page
- Kadmi and Fasli roj printed on every day
- Salgrehs of Agiaries and Atash Behrams, Parabs and Gahambars
- Holidays in India, Full Moon and No Moon Day
- 30 roj meanings, the 12 months and the 5 Gahs
- Paper ratios taken care of: prints easily on A2, A3 and A4 size paper
Kind Attention: If any humdin finds any errors please let us know on palvkasti@gmail.com.
Parsi Calendar 1396 Y.Z.
The shape of the year
How the Zoroastrian calendar works
- 12 Mah × 30 Roj = 360 days, plus 5 Gatha days = 365. There is no leap day in the Shahenshahi and Kadmi calendars.
- Each Roj is named for a Yazata (a divine being) and so is each Mah. When the name of the day and the month coincide, that day is the Yazata's own feast — a Parab or Jashan.
- Ahura Mazda is honoured four times a month — on Hormazd Roj and the three "Dae-pa" (Creator) days. That is why the month of Dae, also His month, has four Jashan days where every other month has one.
- The five Gatha days — Ahunavad, Ushtavad, Spentomad, Vohukhshathra, Vahishtoisht — are named after the five Gathas, the hymns of Zarathushtra. They are the climax of the Muktad, the days of remembrance for the departed.
- Each Roj has five Gahs (watches), each with its own prayers — see the table.
The five Gahs
| Geh | Time |
|---|---|
| Havan હાવન | Sunrise – 12:40 pm |
| Rapithwan રપીથવન | 12:40 – 3:40 pm |
| Uziran ઉઝીરન | 3:40 pm – Sunset |
| Aiwisruthrem અઈવીસુથ્રેમ | Sunset – Midnight |
| Ushahin ઉશહેન | Midnight – Sunrise |
The Roj changes at sunrise, not at midnight. A Roj runs from one sunrise to the next, so the hours before dawn still belong to the previous day. This matters for your birth Roj: someone born at 4 am carries the Roj of the day before. Most calendars, including this one, use 6 am as the crossover for convenience. (Source: Bundahishn, as cited in the research.)
Why Rapithwan disappears in winter
From Roj Hormazd of Mah Avan until Navroz, the midday Gah is not called Rapithwan but a second Havan. Tradition holds that Rapithwan, the spirit of the ideal noon and of summer warmth, withdraws beneath the earth in winter to keep the roots and springs warm, and returns at Navroz. The printed calendar marks this day each year ("Havan instead of Rapithwan"), and the Consecration of Rapithwan a few days after Navroz marks its return. (Source: Bundahishn, as cited in the research.)
Three calendars, one year
Shahenshahi, Kadmi and Fasli Calendar
Parsis and Iranian Zoroastrians keep three versions of the same calendar. All three use the same Roj and Mah names; they differ only in which English date a given Roj falls on, so Navroz comes in three different months.
Shahenshahi (Shenshai)
"Imperial"
- Navroz
- Mid-August
- Leap day
- No
- Followed by
- Most Parsis in India and Pakistan
- Since
- The old Parsi reckoning
Kadmi
"Ancient"
- Navroz
- Mid-July, 30 days before Shahenshahi
- Leap day
- No
- Followed by
- A minority; historically Surat, and Yazd in Iran
- Since
- 1745, Surat
Fasli
"Seasonal"
- Navroz
- 21 March, every year
- Leap day
- Yes — Avardad-sal-Gah, after the Gathas, every four years
- Followed by
- Most Iranian Zoroastrians; much of the diaspora
- Since
- 1906, Bombay
How the split happened
- c. 1129 CE
The Sasanian reform fixed the year at 365 days and dropped the old practice of adding a leap month. Without it the calendar slips about one day every four years against the seasons. Tradition holds that the Parsis of India added a leap month once, around 1129 CE, and never again; the Zoroastrians in Iran never added one at all. That single month is the gap between the two.
- 1720 – 1745
Around 1720 the Irani priest Jamasp Peshotan Velati visited Surat and noticed the difference. After years of argument, on 6 June 1745 some Surat Parsis moved to the Iranian reckoning and called it Kadmi, "the ancient". The majority kept the old reckoning, which came to be called Shahenshahi.
- 1906
Neither fixed the drift. In 1906 Kharshedji Rustomji Cama's Zarthosti Fasili Sal Mandal proposed a calendar pinned to the spring equinox with a leap day every fourth year — the Fasli. It found few takers in India, where a leap day was seen as against the Denkard's injunction, but it was adopted by most Zoroastrians in Iran (as "Bastani") and is common in the diaspora today.
This calendar follows the Shahenshahi reckoning, because that is what most Parsi families in India follow. Kadmi and Fasli dates are shown alongside for every day.
Meaning of day names
Parsi Roj names and meanings: the 30 Roj and what they celebrate
All thirty Yazatas of the days are named together in the Siroza ("thirty days") prayer. Because every act of worship invokes the Yazata of the current Roj and of the current Mah, these names are spoken throughout the year.
- 1
Hormazd
હોરમઝ્દ
Ahura Mazda, the Creator
Avestan Ahura Mazda
The day opens each month in the name of the Creator; the just person, Ahura Mazda's own creation, honours him by upholding justice.
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Hormazd is Ohrmazd, the Middle Persian form of Ahura Mazda, the Wise Lord. Zoroaster proclaimed him the one uncreated God, wholly wise and good, Creator and upholder of asha. He heads the Heptad, the seven great holy beings, and the first day of every month bears his name. Through his Holy Spirit he brought the world into being, and the just man is his own special creation. As upholder of asha he is the guardian of justice and a friend of the just. Navroz, the New Year, falls on Hormazd roj of Fravardin mah.
In daily life: The day opens each month in the name of the Creator; the just person, Ahura Mazda's own creation, honours him by upholding justice.
Observed: Navroz, the religious New Year, is the first day of Fravardin mah, i.e. Hormazd roj of Fravardin. · At every Atash Bahram a yasna is solemnized in honour of Asha Vahishta in Rapithwan Gah on Navroz, Ruz Hormizd of Mah Farvardin. · Hormazd roj of Dae mah is one of the four name-day feasts of Ahura Mazda in the tenth month.
To Ahura Mazda, bright and glorious, and to the Amesha-Spentas.
We sacrifice unto the bright and glorious Ahura Mazda; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.
We worship Ahura Mazda, the holy lord of the ritual order, who disposes (all) aright, the greatest Yazad, who is also the most beneficent, and the one who causes the settlements to advance, the creator of good creatures …
Sources: Encyclopaedia Iranica, 'Ahura Mazdā' · Encyclopaedia Iranica, 'Aməša Spənta' · Encyclopaedia Iranica, 'Day' · Encyclopaedia Iranica, 'Ardwahišt' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 2
Bahman
બેહમન
Vohu Manah — the good mind
Avestan Vohu Manah
Bahman asks for good thought behind every duty, and many Parsis mark the day by keeping it meatless out of reverence for the animal creation.
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Bahman is Vohu Manah, Good Purpose or Good Thought, one of the six Amesha Spentas, the Bounteous Immortals. In the Gathas good thought is the right state of mind that alone lets a person do their duties, from the worship of Ahura Mazda to the care of cows. Wherever the Amesha Spentas are listed in the Younger Avesta, Vohu Manah ranks first after Ahura Mazda, and so holds the second day. In the tradition Bahman is the protector of cattle, guarding the animal creation. Bahman roj of Bahman mah is his parab, and many Parsis keep Bahman roj meatless.
In daily life: Bahman asks for good thought behind every duty, and many Parsis mark the day by keeping it meatless out of reverence for the animal creation.
Observed: Bahman Parab: Bahman roj of Bahman mah (2nd day of the 11th month), dedicated to Vohu Manah and associated with kindness to animals. · A number of Parsis keep Bahman, Mohor, Gosh and Ram roj as meatless (unrojo) days, out of reverence for the creation of the animals. · In priestly worship Vohu Manah is held to be represented by the milk or meat offerings.
To Vohu-Mano; to Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures; to the heavenly Wisdom, made by Mazda …
We sacrifice unto Vohu-Mano, the Amesha-Spenta; we sacrifice unto Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures. We sacrifice unto the heavenly Wisdom, made by Mazda; we sacrifice unto the Wisdom acquired through the ear, made by Mazda.
And we worship Vohu Manah (the Good Mind), and Asha Vahishta (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Armaiti (true piety in the believers), and Haurvatat and Ameretat (our Weal and Immortality).
Sources: Encyclopaedia Iranica, 'Bahman i. In the Avesta' · Encyclopaedia Iranica, 'Bahman ii. In the Pahlavi texts' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 3
Ardibehesht
અદીબેહેસત
Asha Vahishta — best truth & order
Avestan Asha Vahishta
Ardibehesht asks for truthful, upright action; the name-day is kept by going to the fire temple, and the midday Rapithwan watch belongs to him.
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Ardibehesht is Asha Vahishta, Best Righteousness, one of the six Amesha Spentas. Asha stands for what should be: order and regularity in the physical world, and truth, justice and righteousness in the moral one, against the Drug, falsehood and disorder. The true worshipper must be ashavan, possessed of asha. The creation Asha guards is fire, which gives warmth and the spark of life to the other creations. Ardibehesht also guards the Rapithwan watch, from noon to three. On Ardibehesht roj of Ardibehesht mah, his name-day feast, many go to the fire temples.
In daily life: Ardibehesht asks for truthful, upright action; the name-day is kept by going to the fire temple, and the midday Rapithwan watch belongs to him.
Observed: Ardibeheshtgan: on Ardibehesht roj of Ardibehesht mah, Asha's name-day feast, many go to the fire temples. · Ardwahisht guards the Rapithwan gah (noon to 3 o'clock); in winter this gah is called the second Havan, and Rapithwan returns at Navroz. · The Ashem Vohu, one of the four holiest prayers, is wholly devoted to Asha.
To Asha-Vahishta, the fairest; to the much-desired Airyaman, made by Mazda; to the instrument made by Mazda …
We sacrifice unto Asha-Vahista, the fairest, the Amesha-Spenta; we sacrifice unto the much-desired Airyaman; we sacrifice unto the instrument made by Mazda; we sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.
and Righteousness the Best do we worship, the most beauteous, the Bountiful Immortal and that which is endowed with light in all things good.
Sources: Encyclopaedia Iranica, 'Ardwahišt' · Encyclopaedia Iranica, 'Aṧa i. Avestan aṧa' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 4
Shehrevar
શહેરેવર
Khshathra Vairya — desirable dominion
Avestan Khshathra Vairya
Shehrevar asks that power be used justly and for the needy, and that metal things be used rightly and kept well.
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Shehrevar comes from the Avestan Khshathra Vairya, Desirable Dominion, one of the six Amesha Spentas. Zoroaster used the word khshathra for the power and dominion of Ahura Mazda. Shehrevar represents legitimate rule, and in the tradition he intercedes before Ohrmazd for the disenfranchised. The creation he guards is metal, and through it he was also held to be lord of the sky. Metals are cherished by using them rightly: as weapons to defend the right, as coins given to the needy, and as vessels kept burnished. Shehrevar roj of Shehrevar mah is his name-day feast.
In daily life: Shehrevar asks that power be used justly and for the needy, and that metal things be used rightly and kept well.
Observed: Shahrevargan: Shehrevar roj of Shehrevar mah, festival of dominion and of metals. · In priestly worship Khshathra is held to be represented by the metal vessels and implements.
To Khshathra-vairya; to the metals; to Mercy and Charity.
We sacrifice unto Khshathra-Vairya, the Amesha-Spenta; we sacrifice unto the metals; we sacrifice unto Mercy and Charity.
And we worship Vohu Manah (the Good Mind), and Asha Vahishta (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Armaiti (true piety in the believers), and Haurvatat and Ameretat (our Weal and Immortality).
Sources: Encyclopaedia Iranica, 'Šahrewar' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 5Today
Asfandarmad
અસપંદામેદ
Spenta Armaiti — holy devotion, Mother Earth
Avestan Spenta Armaiti
Asfandarmad asks for devotion shown in care for the earth and respect for women.
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Asfandarmad is Spenta Armaiti, Holy Devotion, one of the six Amesha Spentas; Zoroaster called her, in metaphor, the daughter of Ahura Mazda. For him devotion was an essential part of being righteous, and Armaiti leads people to the good life and to salvation. The creation she protects, and in which she is present, is the earth, and she also protects women, who like the earth give and nourish life. Her bountifulness is such that all creatures live through her. Her holy day was long celebrated as a festival for women.
In daily life: Asfandarmad asks for devotion shown in care for the earth and respect for women.
Observed: Asfandarmad Parab: Asfandarmad roj of Asfandarmad mah (5th day of the 12th month), honouring Spenta Armaiti and the Earth; in Iranian tradition a festival of love and of the veneration of women. · Down into Islamic times the holy day of Spandarmad was celebrated as a festival for women (Biruni). · In the main rituals Armaiti is represented by the earth of the consecrated precinct (pavi), and priests still sit cross-legged, close to the ground.
To the good Spenta-Armaiti, and to the good Rata, with eyes of love, made by Mazda and holy.
We sacrifice unto the good Spenta Armaiti; we sacrifice unto the good Rata, with eyes of love, made by Mazda and holy.
And we worship Vohu Manah (the Good Mind), and Asha Vahishta (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Armaiti (true piety in the believers), and Haurvatat and Ameretat (our Weal and Immortality).
Sources: Encyclopaedia Iranica, 'Armaiti' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 6
Khordad
ખોરદોદ
Haurvatat — perfection & wholeness
Avestan Haurvatat
Khordad asks for wholeness of body and life, and for respect for water; Zoroastrians eat in silence out of respect for Khordad and Amardad.
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Khordad is Haurvatat, Wholeness or integrity of body, one of the six Amesha Spentas, nearly always named together with Ameretat. In the Gathas wholeness is something the faithful community longs for, in this life and the next. The creation Khordad guards is water, a link well documented in the Pahlavi books, where Hordad is called the mildest of the Amesha Spentas. Khordad holds the sixth day of each month and the third month. Khordad roj of Fravardin mah is Khordad Sal, kept as the birthday of Zarathushtra.
In daily life: Khordad asks for wholeness of body and life, and for respect for water; Zoroastrians eat in silence out of respect for Khordad and Amardad.
Observed: Khordad Sal: Khordad roj of Fravardin mah, celebrated as the birthday of Zarathushtra. · Khordadgan: Khordad roj of Khordad mah is Haurvatat's name-day feast. · In the Jashan ceremony Hordad is represented by fresh water in a beaker.
To Haurvatat, the master; to the prosperity of the seasons and to the years, the masters of holiness.
We sacrifice unto Haurvatat, the Amesha-Spenta; we sacrifice unto the prosperity of the seasons. We sacrifice unto the years, the holy and masters of holiness.
And we worship Vohu Manah (the Good Mind), and Asha Vahishta (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Armaiti (true piety in the believers), and Haurvatat and Ameretat (our Weal and Immortality).
Sources: Encyclopaedia Iranica, 'Hordād' · Encyclopaedia Iranica, 'Aməša Spənta' · Encyclopaedia Iranica, 'Amurdād' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 7
Amardad
અમરદાદ
Ameretat — immortality
Avestan Ameretat
Amardad asks for care of plants and food; eating in silence after the baj is a practice kept out of respect for her and Khordad.
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Amardad is Ameretat, Immortality: the idea of not dying, meaning long life on this earth and immortality hereafter. One of the six Amesha Spentas, she is regularly paired with Khordad. The creation she guards is plants, as Khordad guards water, and in the tradition she makes plants grow and herds increase, since all creatures eat and live from her. Out of respect for Khordad and Amardad, Zoroastrians eat in silence after taking the proper baj. Her name-day feast falls on the seventh day of the fifth month, Amardad mah.
In daily life: Amardad asks for care of plants and food; eating in silence after the baj is a practice kept out of respect for her and Khordad.
Observed: Amardadgan: Amardad roj of Amardad mah (seventh day of the fifth month) is her special feast day. · Out of respect for Hordad and Amurdad, Zoroastrians having taken an appropriate baj eat in silence; eating while chattering is counted a sin. · In the day's dedication (Siroza 1.7) she is invoked together with the Gaokerena, the White Hom.
To Ameretat, the master; to fatness and flocks; to the plenty of corn [grain]; and to the powerful Gaokerena, made by Mazda.
We sacrifice unto Ameretat, the Amesha-Spenta; we sacrifice unto fatness and flocks; we sacrifice unto the plenty of corn; we sacrifice unto the powerful Gaokerena, made by Mazda.
And we worship Vohu Manah (the Good Mind), and Asha Vahishta (who is Righteousness the Best), and Khshathra-vairya, the Kingdom to be desired, and the good and bountiful Armaiti (true piety in the believers), and Haurvatat and Ameretat (our Weal and Immortality).
Sources: Encyclopaedia Iranica, 'Amurdād' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 8
Dae-pa-Adar
દેપઆદર
The Creator (day before Adar)
Avestan Dadvah
Dae-pa-Adar opens the second part of the month by honouring Ahura Mazda as Creator.
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Dae comes from the Avestan dadvah, Creator, an epithet of Ahura Mazda. The eighth, fifteenth and twenty-third days of each month are Creator-days, and in Pahlavi each is named by the day that follows: this one is the Creator before Adar, the day of fire. With Hormazd roj, they divide the month into two parts of seven days and two of eight. In the Bundahishn, naming the thirty days was part of the creation of finite time, which limits the life of Ahriman. Dae mah, the tenth month, carries four name-day feasts for the Creator.
In daily life: Dae-pa-Adar opens the second part of the month by honouring Ahura Mazda as Creator.
Observed: Dae-pa-Adar roj of Dae mah is one of the four name-day feasts of Ahura Mazda in the tenth month (Daygan).
To the Maker Ahura Mazda, bright and glorious, and to the Amesha-Spentas.
We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.
Yea, we worship the Creator Ahura Mazda and the Fire, Ahura Mazda's son …
Sources: Encyclopaedia Iranica, 'Day' · Encyclopaedia Iranica, 'Ahura Mazdā' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 9
Adar
આદર
The sacred fire
Avestan Atar
Prayers are said facing a fire, the sun or the moon; Adar asks that every fire be kept pure.
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Adar is the Middle Persian word for fire, Avestan atar, and names both the ninth day and the ninth month. The hearth fire was seen as the visible embodiment of the yazata Atar, who lived among people as their servant and master. Because fire was used in ordeals of truth, it came to be linked with asha, and Zoroaster saw fire as the creation of Asha Vahishta. His followers were told to pray always in the presence of fire. On Adar roj of Adar mah the hearth and the fire temple are specially honoured.
In daily life: Prayers are said facing a fire, the sun or the moon; Adar asks that every fire be kept pure.
Observed: Adar Parab (Adargan): Adar roj of Adar mah, when the hearth and the fire temple are specially honoured and, by older custom, the kitchen fire is left to rest. · The Atash Niyayesh, the litany to Fire, is one of the five Niyayeshes of the Khordeh Avesta. · Zoroastrians were enjoined always to pray in the presence of fire, a terrestrial fire or the sun or moon.
To Atar, the son of Ahura Mazda; to the Glory and to the Weal, made by Mazda; to the Glory of the Aryas, made by Mazda …
We sacrifice unto Atar, the son of Ahura Mazda; we sacrifice unto the Glory, made by Mazda; we sacrifice unto the Weal, made by Mazda; we sacrifice unto the Glory of the Aryas, made by Mazda; we sacrifice unto the awful Glory of the Kavis, made by Mazda.
The Fire of Ahura Mazda art thou verily; yea, the most bounteous one of His Spirit, wherefore Thine is the most potent of all names (for grace), O Fire of the Lord!
Sources: Encyclopaedia Iranica, 'Ādur' · Encyclopaedia Iranica, 'Ātaš' · Encyclopaedia Iranica, 'Ardwahišt' · Encyclopaedia Iranica, 'Khordeh Avesta' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
- 10
Ava
આવાં
The life-giving waters
Avestan Apas
Ava roj recalls the respect owed to water; on the parab Parsis go to the sea, a river or a well to pray.
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Ava, Middle Persian aban, means the waters, Avestan apo. The waters were thought of as female and represented by a group of goddesses, the Apas, and they preside over the tenth day of each month. Worship on this day is devoted both to them and to the river yazata Aredvi Sura Anahita, and the two came to merge. In the ancient Yasna Haptanghaiti the waters are venerated as wives of the Ahura and as good to bathe in. On Ava roj of Ava mah, Zoroastrians go to stream, lake or sea to pray and make offerings to the waters.
In daily life: Ava roj recalls the respect owed to water; on the parab Parsis go to the sea, a river or a well to pray.
Observed: Abangan / Ava parab: on Ava roj of Ava mah Zoroastrians go to stream, lake or sea, pray, and make offerings to the Waters; the Aban Niyayesh and Aban Yasht are recited. · Parsis, traditionally women in particular, offer flowers, coconuts, sugar and prayers to Ardvisura Anahita at the sea, rivers or wells.
To the good Waters, made by Mazda; to the holy water-spring Ardvi Anahita; to all waters made by Mazda; to all plants made by Mazda.
We sacrifice unto the good Waters, made by Mazda and holy; we sacrifice unto the holy water-spring Ardvi Anahita; we sacrifice unto all waters, made by Mazda and Holy; we sacrifice unto all plants, made by Mazda and holy.
O ye waters! now we worship you, you that are showered down, and you that stand in pools and vats, and you that bear forth.
Sources: Encyclopaedia Iranica, 'Ābān' · Encyclopaedia Iranica, 'Ābān Māh' · Encyclopaedia Iranica, 'Anāhīd i. Ardwīsūr Anāhīd' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
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Khorshed
ખોરશેદ
The radiant sun
Avestan Hvare-khshaeta
The Khorshed Niyayesh is prayed three times in the daylight watches, in the presence of the sun.
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Khorshed is the radiant Sun, Avestan hvare-khshaeta, one of the divine beings who embody natural phenomena and to whom the Avesta gives a hymn, the Khorshed Yasht. Verses of that hymn form the Khorshed Niyayesh, the litany to the Sun recited three times a day, at the Havan, Rapithwan and Uziran watches. Zoroastrians were enjoined always to pray in the presence of fire, whether a fire on earth or the sun on high. Zarthost-no-Diso, the anniversary of the prophet's death, is observed on Khorshed roj of Dae mah.
In daily life: The Khorshed Niyayesh is prayed three times in the daylight watches, in the presence of the sun.
Observed: The Khorshed (Xwarshed) Niyayesh is recited three times a day: in Havan, Rapithwan and Uziran gah. · Zarthost-no-Diso, the death anniversary of Zarathushtra, is observed on Khorshed roj of Dae mah.
To the undying, shining, swift-horsed Sun.
We sacrifice unto the bright, undying, shining, swift-horsed Sun,
… and the resplendent sun of the swift horses …
Sources: Encyclopaedia Iranica, 'Yashts' · Encyclopaedia Iranica, 'Khordeh Avesta' · Encyclopaedia Iranica, 'Ātaš' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
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Mohor
મોહોર
The moon
Avestan Maonghah
Many Parsis keep Mohor roj meatless, and the Mah Niyayesh is prayed at the new moon, the full moon and the crescent after it.
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Mohor, or Mah, is the yazata of the Moon, to whom the Avesta gives the Mah Yasht. The Moon is praised as containing the seed of the Bull: in the Pahlavi myth, when Ahriman slew the primordial Bull, part of its seed was carried to the Moon, and from it the species of beneficent animals were born. The hymn dwells on the moon's phases, fifteen days waxing and fifteen waning. The Mah Niyayesh is recited three times a month: at new moon, at full moon, and seven days after full moon. Many Parsis keep Mohor roj meatless.
In daily life: Many Parsis keep Mohor roj meatless, and the Mah Niyayesh is prayed at the new moon, the full moon and the crescent after it.
Observed: The Mah Niyayesh is recited three times per month: at the new moon, the full moon, and the crescent seven days after full moon. · A number of Parsis keep Bahman, Mohor, Gosh and Ram roj as meatless (unrojo) days, out of reverence for the creation of the animals.
To the Moon that keeps in it the seed of the Bull; to the only-created bull; to the Bull of many species.
We sacrifice unto the Moon that keeps in it the seed of the Bull. We sacrifice unto the Soul and Fravashi of the only-created Bull; we sacrifice unto the Soul and Fravashi of the Bull of many species.
… and the moon with the seed of cattle (in his beams) …
Sources: Encyclopaedia Iranica, 'Māh Yašt' · Encyclopaedia Iranica, 'Khordeh Avesta' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
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Tir
તીર
Tishtrya — the rain star
Avestan Tishtrya
The Tishtar Yasht teaches that worship strengthens the good powers in their struggle; Tirgan is kept as a water festival.
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Tir is Tishtrya, the yazata of Sirius, the most brilliant star in the sky, to whom the Avesta's Tishtar Yasht is dedicated. In that hymn Tishtrya takes the form of a white horse to fight Apaosha, the demon who holds back the waters. He is at first defeated because he was not worshipped enough; strengthened by a yasna offered by Ahura Mazda himself, he wins and spreads the waters over the world. The thirteenth day of each month and the fourth month belong to Tishtrya. Tir roj of Tir mah is Tirgan, a midsummer rain and water festival.
In daily life: The Tishtar Yasht teaches that worship strengthens the good powers in their struggle; Tirgan is kept as a water festival.
Observed: Tirgan: Tir roj of Tir mah (13th day of the 4th month), a water-and-rain festival linked to Tishtrya; customs include water-splashing (Abrizgan) and tying rainbow-coloured cords.
To Tistrya, the bright and glorious star; to the powerful Satavaesa, made by Mazda, who pushes waters forward …
We sacrifice unto Tistrya, the bright and glorious Star; we sacrifice unto the powerful Satavaesa, made by Mazda, who pushes waters forward …
… and we worship the star Tishtrya, the lustrous and glorious …
Sources: Encyclopaedia Iranica, 'Tištrya' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
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Gosh
ગોશ
Soul of the animal creation
Avestan Geush Urvan
Gosh roj asks for kindness to animals; many Parsis keep it meatless.
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Gosh honours Geush Urvan, the Soul of the Cow; the Siroza places the fourteenth day under three divinities who protect the animal world: the Body of the Cow, the Soul of the Cow and Drvaspa. In his hymn Yasna 29 Zarathushtra used the old theme of the Cow's lament, the archetypal Cow mourning her mistreatment by violent men and her lack of a protector. In the Pahlavi books the Bull's soul at last agrees to return to the world in livestock and to nourish creatures. Many Parsis keep Gosh roj meatless.
In daily life: Gosh roj asks for kindness to animals; many Parsis keep it meatless.
Observed: A number of Parsis keep Bahman, Mohor, Gosh and Ram roj as meatless (unrojo) days, out of reverence for the creation of the animals. · The Pahlavi title of Yasht 9 (to Drvaspa) is Gosh Yasht.
To the body of the Cow, to the soul of the Cow, to the powerful Drvaspa, made by Mazda and holy.
We sacrifice unto the soul of the bounteous Cow; we sacrifice unto the powerful Drvaspa, made by Mazda and holy.
And now we sacrifice to the Kine's soul, and to her created body …
Sources: Encyclopaedia Iranica, 'Gōšurun' · Encyclopaedia Iranica, 'Drvāspā' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
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Dae-pa-Meher
દએપમેહેર
The Creator (day before Meher)
Avestan Dadvah
Dae-pa-Meher opens the second half of the month by honouring Ahura Mazda as Creator.
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Dae-pa-Meher is the second Creator-day of the month, honouring Ahura Mazda under his epithet dadvah, Creator, and named for the day that follows, Meher. Zoroaster hailed Ahura Mazda as the one uncreated God, Creator and upholder of asha. In the Bundahishn the three Creator-days act as Ohrmazd's coworkers in the battle against Ahriman, called space, religion and time. As upholder of asha, Ahura Mazda is the guardian of justice and a friend of the just. Dae mah, the tenth month, carries four name-day feasts for the Creator.
In daily life: Dae-pa-Meher opens the second half of the month by honouring Ahura Mazda as Creator.
Observed: Dae-pa-Meher roj of Dae mah is one of the four name-day feasts of Ahura Mazda in the tenth month (Daygan).
To the Maker Ahura Mazda, bright and glorious, and to the Amesha-Spentas.
We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.
… (5) and its Creator Ahura Mazda; and we worship Mithra of the wide pastures …
Sources: Encyclopaedia Iranica, 'Day' · Encyclopaedia Iranica, 'Ahura Mazdā' · PalV's Kasti research notes (after Mary Boyce) · PalV's Kasti printed calendar 1396
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Meher
મેહેર
Mithra — light, friendship & justice
Avestan Mithra
Keep the promises you make, small and large; the Mihr Yasht counts even the bond between two friends among the covenants Mithra guards.
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Meher is the day of Mithra, a yazata whose name comes from the Avestan word for contract, carrying the sense of covenant, agreement and promise; scholars describe him as the contract personified. He rises over the mountains before the sun and surveys the whole land, yet the Avesta never makes him the sun itself. He aids those who keep faith and punishes those who break it, so his day stands for keeping one's word. Meher roj of Meher mah is Mehragan, the great autumn festival.
In daily life: Keep the promises you make, small and large; the Mihr Yasht counts even the bond between two friends among the covenants Mithra guards.
Observed: Meher roj of Meher mah (the 16th day of the 7th month) is Mehragan; among the Parsis of India the celebration is now limited to that day. · The Mihr Yasht (Yasht 10) is the hymn of the sixteenth day of the month. · The Mihr Niyayesh is recited in daily prayer together with the Khorshed Niyayesh.
To Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; to Rama Hvastra.
We sacrifice unto Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; we sacrifice unto Rama Hvastra.
… we worship Mithra of the wide pastures …
Sources: Encyclopaedia Iranica, 'Mithra i. Mitra in Old Indian and Mithra in Old Iranian' · Encyclopaedia Iranica, 'Mihr Yasht' · Encyclopaedia Iranica, 'Mehragan' · PalV's Kasti research notes (after Mary Boyce)
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Sarosh
સરોશ
Divine obedience & guidance
Avestan Sraosha
Before acting, pause to hear what is right, then do it; in this tradition obedience means hearkening to the holy word.
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Sarosh is the day of Sraosha, a major yazata whose name comes from a root meaning to hear, giving the sense of hearkening, obedience and discipline. In the Gathas Zarathushtra himself invokes him as mightiest of all. He is bound up with hearing the holy word and with ritual: his hymn calls him the first to recite the five Gathas. Above all he guards Mazda's creatures from demonic forces, keeping watch without sleep after sunset. His day asks us to listen to the holy word and then act on it.
In daily life: Before acting, pause to hear what is right, then do it; in this tradition obedience means hearkening to the holy word.
Observed: His hymns are Yasna 57 (the Srosh Yasht) and Yasht 11; the Srosh Baj is an important daily recitation. · Pahlavi texts direct that Srosh be invoked to protect the soul for the first three days after death; on the fourth day he escorts it to the Chinvat Bridge.
To the holy, strong Sraosha, who is the incarnate Word, a mighty-speared and lordly God.
We sacrifice unto the holy, tall-formed, fiend-smiting, world-increasing Sraosha, holy and master of holiness.
We worship Sraosha (Obedience), the blessed, the stately, him who smites with the blow of victory, and who furthers the settlements, the holy, (ruling) as the ritual lord.
Sources: Encyclopaedia Iranica, 'Sraoša' · PalV's Kasti research notes (after Mary Boyce)
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Rashne
રશને
Justice, the true judge
Avestan Rashnu
Judge others, and yourself, by one straight measure; Rashnu's scales weigh deeds without favour.
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Rashne is the day of Rashnu, the yazata who acts as divine judge. His name comes from a verb meaning to move in a straight line, to direct; as an adjective it means just, and his standing epithet is most just. He was invoked at trials where oaths were sworn, seeing from afar what people do in secret. With Mithra and Sraosha he forms a trio, named on days 16, 17 and 18. In later tradition he holds the scales at the Chinvat Bridge and weighs each soul's deeds impartially. His day stands for straight, fair judgement.
In daily life: Judge others, and yourself, by one straight measure; Rashnu's scales weigh deeds without favour.
Observed: An afringan dedicated to Rashnu and Arshtat is performed on the third day after death. · The Rashn Yasht (Yasht 12) is dedicated to Rashnu.
To Rashnu Razishta; to Arstat, who makes the world grow, who makes the world increase; to the true-spoken speech, that makes the world grow.
We sacrifice unto Rashnu Razishta; we sacrifice unto Arstat, who makes the world grow, who makes the world increase; we sacrifice unto the true-spoken speech that makes the world grow.
… and Rashnu the most just …
Sources: Encyclopaedia Iranica, 'Rašn' · Encyclopaedia Iranica, 'Aštād' · PalV's Kasti research notes (after Mary Boyce)
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Fravardin
ફરવદીન
The Fravashis — guardian spirits
Avestan Fravashinam
Remember the departed of your family in prayer on this day; every act of Zoroastrian worship already invokes the Fravashis.
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Fravardin is the day of the Fravashis, powerful beings that their Avestan hymn places in the upper air, ready to aid and protect those who worship them. Early on their concept blended with that of the urvan, the human soul, and today they are honoured above all as the souls of the departed, while still invoked among the yazatas as protectors. No act of worship takes place without invoking them. A day and a month are dedicated to them, so Fravardin roj of Fravardin mah is their name-day feast. Their day teaches remembrance of those who came before.
In daily life: Remember the departed of your family in prayer on this day; every act of Zoroastrian worship already invokes the Fravashis.
Observed: On Fravardin roj of Fravardin mah (Farvardin Jashan) the devout, especially those who lost a relative in the year, go to the dakhmas and have ceremonies performed for the souls of departed family members. · The Aiwisruthrem gah, from sunset to midnight, is held to be under the Fravashis' protection. · The Muktad (Farvardegan), the last ten days of the year, is devoted to the Fravashis.
To the awful, overpowering Fravashis of the holy ones.
We sacrifice unto the good, strong, beneficent Fravashis of the holy ones.
I praise, invoke, and weave my hymn to the good, heroic, and bountiful Fravashis of the saints …
Sources: Encyclopaedia Iranica, 'Fravaši' · PalV's Kasti research notes (after Mary Boyce)
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Behram
બેહેરાંમ
Victory over evil
Avestan Verethraghna
Seek victory over wrong first in your own thoughts, words and deeds; Behram is also remembered today as a protector of travellers.
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Behram is the day of Verethraghna, the yazata of victory; his name first meant smiting of resistance. In the Avesta he is an irresistible force that overcomes any obstacle, and his hymn lists ten forms he takes, the first a rushing wind. His gifts to the faithful are victory in thought, in word and in deed. Scholars see his chief development in Zoroastrianism as becoming the god of victory over evil in an intellectual and moral sense. In modern times he is especially worshipped as protector of those who undertake journeys.
In daily life: Seek victory over wrong first in your own thoughts, words and deeds; Behram is also remembered today as a protector of travellers.
Observed: The Bahram Yasht (Yasht 14) is dedicated to Verethraghna. · In modern times Bahram is worshipped particularly as a divinity protecting those who undertake journeys.
To the well-shapen, tall-formed Strength; to Verethraghna, made by Ahura; to the crushing Ascendant.
We sacrifice unto the well-shapen, tall-formed Strength; we sacrifice unto Verethraghna, made by Ahura; we sacrifice unto the crushing Ascendant.
We worship Verethraghna, the Ahura-made, the victorious blow …
Sources: Encyclopaedia Iranica, 'Bahrām (Vərəθraγna) i. In Old and Middle Iranian texts' · PalV's Kasti research notes (after Mary Boyce)
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Ram
રાંમ
Joy and peace
Avestan Raman
Let your presence bring others peace and gladness today; Ram is one of the days a number of Parsis keep without meat.
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Ram is the day of Raman, one of the Younger Avestan personified abstracts, whose name means joy and peace. The Avesta pairs Mithra of wide pastures with Raman of good pastures, so he is also invoked on Meher roj; on his own day the Siroza adds Vayu and Boundless Time. The Bundahishn explains his name: he is called Ram because he gives pleasure to the whole world, and as the Good Vay he takes the hand of the righteous soul at the Chinvat Bridge. His day stands for joy given to others. A number of Parsis keep Ram roj meatless.
In daily life: Let your presence bring others peace and gladness today; Ram is one of the days a number of Parsis keep without meat.
Observed: A number of Parsis keep Bahman, Mohor, Gosh and Ram as meatless days, out of reverence for the animal creation. · Yasht 15, dedicated to Vayu, bears the Pahlavi title Ram Yasht.
To Rama Hvastra; to Vayu, who works highly and is more powerful to destroy than all other creatures …
We sacrifice unto Rama Hvastra; we sacrifice unto the holy Vayu; we sacrifice unto Vayu, who works highly and is more powerful to destroy than all other creatures. …
And we worship Raman Hvastra …
Sources: Encyclopaedia Iranica, 'Vāyu' · Encyclopaedia Iranica, 'Aši' · Siroza 1, tr. J. Darmesteter (avesta.org) · PalV's Kasti research notes (after Mary Boyce)
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Govad
ગોવાદ
The wind, breath of life
Avestan Vata
Notice the air you breathe as part of the good creation, and borrow from the Wind some of the courage the Siroza places beside it.
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Govad is the day of Vata, the Wind. Indo-Iranian religion knew two wind gods, Vayu and Vata, and in Iranian tradition Vata is at once a divinity and the natural wind itself. In the Siroza, Vata shares with Mithra and the Earth the title yazata. It praises the bounteous Wind that blows below, above, before and behind, and joins to it manly courage. The god of victory's first form in his hymn is a rushing wind, which links him to Vata. His day honours the wind and the courage set beside it.
In daily life: Notice the air you breathe as part of the good creation, and borrow from the Wind some of the courage the Siroza places beside it.
Observed: In the order of the days of the month Ram immediately precedes Wad (Govad).
To the bounteous Wind, that blows below, above, before, and behind; to the manly Courage.
We sacrifice unto the beneficent, bounteous Wind; we sacrifice unto the wind that blows below; we sacrifice unto the wind that blows above; we sacrifice unto the wind that blows before; we sacrifice unto the wind that blows behind. We sacrifice unto the manly Courage.
… and the bounteous Wind of blessed gift …
Sources: Encyclopaedia Iranica, 'Vāyu' · Encyclopaedia Iranica, 'Zamyād Yašt' · Encyclopaedia Iranica, 'Bahrām (Vərəθraγna) i. In Old and Middle Iranian texts' · Siroza 1, tr. J. Darmesteter (avesta.org) · Siroza 2, tr. J. Darmesteter (avesta.org) · PalV's Kasti research notes (after Mary Boyce)
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Dae-pa-Din
દએપદીન
The Creator (day before Din)
Avestan Dadvah
Begin the last quarter of the month by remembering Ahura Mazda as the maker of all good things.
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Dae-pa-Din means the Creator before Din. It is the fourth day of each month given to Ahura Mazda, honoured here under his epithet Dadvah, the Creator, rather than his proper name, and named for the day that follows it. Together with Hormazd and the days before Adar and Meher, it divides the month into four uneven parts of seven, seven, eight and eight days. This fourfold dedication underscores the Creator's supremacy. In Dae mah, the Creator's month, this day is one of four name-day feasts, where other months have only one.
In daily life: Begin the last quarter of the month by remembering Ahura Mazda as the maker of all good things.
Observed: Dae-pa-Din roj of Dae mah is one of the four name-day feasts (Daygan) of the tenth month.
To the Maker, Ahura Mazda, bright and glorious; to the Amesha-Spentas.
We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Spentas.
… and (its) Creator Ahura Mazda, and the good Mazdayasnian Religion …
Sources: PalV's Kasti research notes (after Mary Boyce) · Encyclopaedia Iranica, 'Calendars i. Pre-Islamic calendars'
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Din
દીન
Religion & conscience
Avestan Daena
Let your conscience show in what you do today; the tradition says deeds, more than words or thoughts, are what count at the reckoning.
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Din is the day of Daena, a word whose meanings run from vision, conscience and inner self to religion. In the Gathas it means a person's vision and conscience; later it also names the good religion of Mazda worship, made manifest in reciting and practising the holy words. Daena is a yazata, daughter of Ahura Mazda and Armaiti. She also stands for a person's deeds: after death each soul meets its own Daena at the Chinvat Bridge, as a maiden or a hag. Pahlavi wisdom holds that people are judged by their deeds.
In daily life: Let your conscience show in what you do today; the tradition says deeds, more than words or thoughts, are what count at the reckoning.
Observed: The Den Yasht (Yasht 16) belongs to Daena, who in it praises Chista, the most true wisdom.
To the most right Chista, made by Mazda and holy; to the good Law of the worshippers of Mazda.
We sacrifice unto the most right Chista, made by Mazda and holy; we sacrifice unto the good Law of the worshippers of Mazda.
… and the good Mazdayasnian Religion …
Sources: Encyclopaedia Iranica, 'Dēn' · PalV's Kasti research notes (after Mary Boyce)
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Ashishvangh
અશીશવંઘ
Blessings & prosperity
Avestan Ashi
Treat blessings as the fruit of good conduct, not of luck; in the Gathas reward follows deed and word.
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Ashishvangh is the day of Ashi, whose name means a thing attained: reward, share, recompense, and, personified, the goddess Reward. In the Gathas the word is not yet personified; there Zarathushtra prays for good reward and teaches that reward follows deed and word, bad for the bad and good for the good. In the Younger Avesta she is a goddess with her own hymn, the Ard Yasht, daughter of Ahura Mazda and Spenta Armaiti, and Mithra's charioteer. Because good reward follows obedience, she is often named with Sraosha and Vohu Manah. Her day teaches that blessing depends on conduct.
In daily life: Treat blessings as the fruit of good conduct, not of luck; in the Gathas reward follows deed and word.
Observed: The Ard Yasht (Yasht 17) is dedicated to Ashi.
To Ashi Vanguhi; to the good Chisti; to the good Erethe; to the good Rasastat; to the Weal and Glory, made by Mazda; to Parendi, of the light chariot …
We sacrifice unto Ashi Vanguhi, the bright high, strong, tall-formed, and merciful; we Sacrifice unto the Glory made by Mazda; we sacrifice unto the Weal made by Mazda. …
… And I offer with a complete and sacred offering to Ashi Vanguhi, and to Chishti Vanguhi, and to Erethe, and to Rasastat, and to the Glory (and the) Benefit which Mazda made.
Sources: Encyclopaedia Iranica, 'Aši' · PalV's Kasti research notes (after Mary Boyce)
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Ashtad
આશતાદ
Rectitude & truthfulness
Avestan Arshtat
Speak truthfully and deal justly today; the Siroza praises true-spoken speech as something that makes the world grow.
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Ashtad is the day of Arshtat, the female yazata of rectitude and justice; scholars render her name as justice rather than merely honesty or sincerity. She is one of Zoroastrianism's abstract personifications, alongside Daena and Ashi. In the Mihr Yasht she appears with Mithra, Law and Rashnu and is called world-furthering, and in the liturgy she is often invoked with Rashnu. In Pahlavi texts she stands with Amurdad and Zamyad to reckon the good and bad deeds of souls at the Chinvat Bridge at the end of time. Her day calls for rectitude in word and judgement.
In daily life: Speak truthfully and deal justly today; the Siroza praises true-spoken speech as something that makes the world grow.
Observed: An afringan dedicated to Arshtat and Rashnu is performed on the third day after death.
To Arstat, who makes the world grow; to Mount Ushi-darena, made by Mazda, the seat of holy happiness.
We sacrifice unto Arshtat, who makes the world grow; we sacrifice unto Mount Ushi-darena, made by Mazda, a God of holy happiness.
… and Arshtat who makes the settlements advance and causes them to increase …
Sources: Encyclopaedia Iranica, 'Aštād' · Encyclopaedia Iranica, 'Rašn' · Siroza 1, tr. J. Darmesteter (avesta.org) · PalV's Kasti research notes (after Mary Boyce)
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Asman
આસમાન
The sky
Avestan Asman
Look up at the sky today as the first part of the material world that Ohrmazd created.
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Asman is the day of the Sky. In Zoroastrian cosmology the sky was the first part of the material world created by Ohrmazd; one Pahlavi text says he brought the heavens forth from his own head. Its substance was described as stone, shining metal or glass, round and white like a bird's egg, and in the material world nothing holds it up. The sky was also personified as a divinity in shining armour who helped fight the demons, and the 27th day of the month is dedicated to him. His day honours the first of the material creations.
In daily life: Look up at the sky today as the first part of the material world that Ohrmazd created.
To the high, powerful Heavens; to the bright all-happy, blissful abode of the holy ones.
We sacrifice unto the shining Heavens; we sacrifice unto the bright, all-happy, blissful abode of the holy ones.
And we worship the heaven and the earth of blessed gift …
Sources: Encyclopaedia Iranica, 'Āsmān' · PalV's Kasti research notes (after Mary Boyce)
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Zamyad
જમીઆદ
The bounteous earth
Avestan Zam
Treat the ground you live and work on as part of the good creation; the Siroza blesses 'these places' and 'these fields' on this day.
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Zamyad is the day of Zam, the Munificent Earth; Iranica calls Zamyad Yazad the protective divinity of the 28th day of each month. Its hymn, Yasht 19, opens with a list of the great mountains, foremost Mount Ushidarena, and then follows the Kavyan Glory as it passes to the rulers of old, to Zarathushtra, and finally to the Saoshyant who will bring about the renovation of the world. In Pahlavi texts Zamyad, with Amurdad and Ashtad, reckons the good and bad deeds of souls at the end of time. Its day honours the earth beneath every place and field.
In daily life: Treat the ground you live and work on as part of the good creation; the Siroza blesses 'these places' and 'these fields' on this day.
Observed: The Zamyad Yasht (Yasht 19) is the hymn of this day.
To the bounteous Earth; to these places, to these fields; to Mount Ushi-darena, made by Mazda, the seat of holy happiness …
We sacrifice unto the Earth, a beneficent God; we sacrifice unto these places, unto these fields; we sacrifice unto Mount Ushi-darena, made by Mazda, a God of holy happiness; …
And we worship the heaven and the earth of blessed gift …
Sources: Encyclopaedia Iranica, 'Zamyād Yašt' · Encyclopaedia Iranica, 'Aštād' · Siroza 1, tr. J. Darmesteter (avesta.org) · PalV's Kasti research notes (after Mary Boyce)
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Marespand
મારેસપંદ
The holy word, Manthra
Avestan Manthra Spenta
Recite a prayer today with attention to each word; in this tradition the holy word is to be both spoken and practised.
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Marespand is the day of Manthra Spenta, the Bounteous Sacred Word, the holy liturgy personified, honoured among the yazatas of the month. In the Siroza it is invoked with the law opposed to the demons, the law of Zarathushtra, the long-traditional teaching, and the wisdom acquired through the ear. Iranica notes that the religion is made manifest in the recitation and practice of the holy words, and that Sraosha is associated with hearkening to the holy word. Its day calls for reciting the sacred word with care and living by it.
In daily life: Recite a prayer today with attention to each word; in this tradition the holy word is to be both spoken and practised.
To the holy, righteousness-performing Mathra Spenta; to the Law opposed to the Daevas, the Law of Zarathushtra; to the long-traditional teaching …
We sacrifice unto the Mathra Spenta, of high glory; we sacrifice unto the Law opposed to the Daevas; we sacrifice unto the Law of Zarathushtra; we sacrifice unto the long-traditional teaching; …
… and the bounteous Mathra …
Sources: PalV's Kasti research notes (after Mary Boyce) · Encyclopaedia Iranica, 'Dēn' · Encyclopaedia Iranica, 'Sraoša' · Siroza 1, tr. J. Darmesteter (avesta.org) · Siroza 2, tr. J. Darmesteter (avesta.org)
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Aneran
અનેરાંન
Endless light
Avestan Anaghra Raocha
End the month by remembering the light beyond all lights, the goal the Siroza names on this day.
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Aneran is the day of Anaghra Raocha, the Endless Lights, the infinite light of paradise, and it closes the month. Iranica, summarising Pahlavi cosmology, describes the heavens as spheres of the stars, the moon and the sun, with boundless light beyond them as the place of paradise; one Pahlavi text says Ohrmazd formed his creatures out of endless light. In the Siroza this day also invokes the bright Garo-nmana, the Chinvat Bridge, the waters, Haoma, and the Fravashis of the faithful. Its day turns the mind to the light from which creation came.
In daily life: End the month by remembering the light beyond all lights, the goal the Siroza names on this day.
To the eternal and sovereign luminous space; to the bright Garo-nmana; to the sovereign place of eternal Weal; to the Chinvat-bridge, made by Mazda …
We sacrifice unto the eternal and sovereign luminous space; we sacrifice unto the bright Garonmana; we sacrifice unto the sovereign place of eternal Weal; we sacrifice unto the Chinvat-bridge, made by Mazda; …
… even to all the lights without beginning (to their course) …
Sources: Encyclopaedia Iranica, 'Āsmān' · PalV's Kasti research notes (after Mary Boyce) · Siroza 1, tr. J. Darmesteter (avesta.org)
When the roj and the mah share a name, that day is a Parab (festival). Names and meanings as printed on the PalV's Kasti calendar; Avestan forms from the Zoroastrian calendar research notes.
Meaning of month names
Parsi month names and meanings: the 12 Mah and what they celebrate
Each Roj is named for a Yazata (a divine being) and so is each Mah. When the name of the day and the month coincide, that day is the Yazata's own feast — a Parab or Jashan.
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Farvardin
ફરવદીન
The Fravashis — guardian spirits
Avestan Fravashinam
The fravashis are invoked in every act of worship, so remembering the departed is part of ordinary prayer and not only of feast days.
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Farvardin, the first month, is dedicated to the fravashis, the guardian spirits of the righteous, understood in living practice as the souls of the departed. The nineteenth day, Farvardin roj, belongs to them as well, so Farvardin roj of Farvardin mah is their yearly name-day feast, Farvardin Jashan, a day of remembrance for the dead.
In daily life: The fravashis are invoked in every act of worship, so remembering the departed is part of ordinary prayer and not only of feast days.
Observed: On Farvardin Jashan (Farvardin roj of Farvardin mah) the devout, especially those who have lost a relative during the year, go to the dakhmas and have ceremonies performed for the souls of departed family members. · The month opens with Navroz on Hormazd roj; Khordad roj (the 6th) of Farvardin is kept as Khordad Sal, the birthday of Zarathushtra.
To the awful, overpowering Fravashis of the holy ones.
We sacrifice unto the good, strong, beneficent Fravashis of the holy ones.
Sources: Encyclopaedia Iranica, 'Fravaši' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Ardibehesht
અદીબેહેસત
Best truth & order
Avestan Asha Vahishta
The Ashem Vohu, one of the four holiest Zoroastrian prayers, is wholly devoted to Asha, so every recitation of it touches this month's dedication.
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Ardibehesht, the second month, is dedicated to Asha Vahishta, Best Righteousness, one of the six Amesha Spentas and guardian of fire. Ardibehesht roj, the third day, carries the same dedication, so the third day of this month is Asha's name-day feast, Ardibeheshtgan, when many people go to the fire temples.
In daily life: The Ashem Vohu, one of the four holiest Zoroastrian prayers, is wholly devoted to Asha, so every recitation of it touches this month's dedication.
Observed: Name-day feast on Ardibehesht roj (3) of Ardibehesht mah, when many go to the fire temples. · Asha guards the Rapithwin watch (noon to 3 p.m.), which in Zoroastrian usage is withdrawn in winter and symbolically returns at Navroz.
To Asha-Vahishta, the fairest; to the much-desired Airyaman, made by Mazda; to the instrument made by Mazda …
We sacrifice unto Asha-Vahista, the fairest, the Amesha-Spenta; we sacrifice unto the much-desired Airyaman; we sacrifice unto the instrument made by Mazda; we sacrifice unto the good Saoka, with eyes of love, made by Mazda and holy.
Sources: Encyclopaedia Iranica, 'Ardwahišt' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Khordad
ખોરદોદ
Perfection & wholeness
Avestan Haurvatat
In the tradition each Amesha Spenta is honoured through its own creation; for Haurvatat that creation is water.
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Khordad, the third month, is dedicated to Haurvatat, Wholeness, one of the six Amesha Spentas, whose creation in the tradition is water. Haurvatat also presides over the sixth day, Khordad roj, so Khordad roj of Khordad mah is kept as the name-day feast of Haurvatat, Khordadgan.
In daily life: In the tradition each Amesha Spenta is honoured through its own creation; for Haurvatat that creation is water.
Observed: Name-day feast Khordadgan on Khordad roj (6) of Khordad mah. · Not to be confused with Khordad Sal, which is Khordad roj of the first month, Farvardin.
To Haurvatat, the master; to the prosperity of the seasons and to the years, the masters of holiness.
We sacrifice unto Haurvatat, the Amesha-Spenta; we sacrifice unto the prosperity of the seasons. We sacrifice unto the years, the holy and masters of holiness.
Sources: Encyclopaedia Iranica, 'Hordād' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Tir
તીર
Tishtrya — the rain star
Avestan Tishtrya
Pahlavi tradition (Shayest ne shayest 22.3) also names Tishtrya as the protector of travellers.
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Tir, the fourth month, is dedicated to Tishtrya, the star Sirius, who in his Avestan hymn defeats his adversary Apaosha and frees the waters to be distributed over the earth. His day is the thirteenth, so Tir roj of Tir mah is his name-day feast, Tirgan, a festival of water and rain.
In daily life: Pahlavi tradition (Shayest ne shayest 22.3) also names Tishtrya as the protector of travellers.
Observed: Tirgan, Tir roj (13) of Tir mah: a water-and-rain festival linked to Tishtrya and to the legend of the archer Arash. · Tiragan is among the festivals alluded to already for the Parthian period.
To Tistrya, the bright and glorious star; to the powerful Satavaesa, made by Mazda, who pushes waters forward …
We sacrifice unto Tistrya, the bright and glorious Star; we sacrifice unto the powerful Satavaesa, made by Mazda, who pushes waters forward …
Sources: Encyclopaedia Iranica, 'Tištrya' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Amardad
અમરદાદ
Immortality
Avestan Ameretat
Ameretat is honoured through the plant world; the Pahlavi books say that at the final renovation a drink of immortality will be prepared from the White Hom, her special plant.
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Amardad, the fifth month, is dedicated to Ameretat, Immortality, one of the six Amesha Spentas and guardian of plants. The seventh day also bears her name, so the seventh day of the fifth month is her yearly feast day, Amardadgan. In the liturgical dedications she is invoked together with the Gaokerena, the White Hom.
In daily life: Ameretat is honoured through the plant world; the Pahlavi books say that at the final renovation a drink of immortality will be prepared from the White Hom, her special plant.
Observed: Name-day feast on Amardad roj (7) of Amardad mah.
To Ameretat, the master; to fatness and flocks; to the plenty of corn [grain]; and to the powerful Gaokerena, made by Mazda.
We sacrifice unto Ameretat, the Amesha-Spenta; we sacrifice unto fatness and flocks; we sacrifice unto the plenty of corn; we sacrifice unto the powerful Gaokerena, made by Mazda.
Sources: Encyclopaedia Iranica, 'Amurdād' · Encyclopaedia Iranica, 'Aməša Spənta' · Darmesteter, Siroza 1 and 2 (avesta.org) · PalV's Kasti research notes (after Mary Boyce)
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Shehrevar
શહેરેવર
Desirable dominion
Avestan Khshathra Vairya
Pahlavi tradition gives Shahrewar the task of interceding before Ohrmazd on behalf of the disenfranchised; his Siroza invocation is joined with Mercy and Charity.
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Shehrevar, the sixth month, is dedicated to Khshathra Vairya, Desirable Dominion, one of the six Amesha Spentas and, in the later tradition, patron of metals. The fourth day, Shehrevar roj, carries the same dedication, so the fourth day of this month is its name-day feast, Shahrevargan.
In daily life: Pahlavi tradition gives Shahrewar the task of interceding before Ohrmazd on behalf of the disenfranchised; his Siroza invocation is joined with Mercy and Charity.
Observed: Name-day feast Shahrevargan on Shehrevar roj (4) of Shehrevar mah.
To Khshathra-vairya; to the metals; to Mercy and Charity.
We sacrifice unto Khshathra-Vairya, the Amesha-Spenta; we sacrifice unto the metals; we sacrifice unto Mercy and Charity.
Sources: Encyclopaedia Iranica, 'Šahrewar' · Encyclopaedia Iranica, 'Aməša Spənta' · Darmesteter, Siroza 1 and 2 (avesta.org) · PalV's Kasti research notes (after Mary Boyce)
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Meher
મેહેર
Light, friendship & justice
Avestan Mithra
Mithra's hymn (Yasht 10) teaches that a contract must not be broken, whether made with a truthful or a deceitful person, for it binds both; keeping one's word is the everyday service of Mithra.
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Meher, the seventh month, is dedicated to Mithra, whose very name rests on the word for contract or covenant. His day is the sixteenth, so Meher roj of Meher mah is Mehragan, called Meherangan among the Parsis, a festival whose observance is known from Achaemenid times.
In daily life: Mithra's hymn (Yasht 10) teaches that a contract must not be broken, whether made with a truthful or a deceitful person, for it binds both; keeping one's word is the everyday service of Mithra.
Observed: Mehragan (Meher Parab), Meher roj (16) of Meher mah: anciently the great autumn thanksgiving dedicated to Mithra. · Bīrūnī reports that Hormoz I (r. 272–273) joined the greater and lesser days of Navroz and Mehragan into single festivals.
To Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; to Rama Hvastra.
We sacrifice unto Mithra, the lord of wide pastures, who has a thousand ears and ten thousand eyes, a God invoked by his own name; we sacrifice unto Rama Hvastra.
Sources: Encyclopaedia Iranica, 'Mehragān' · Encyclopaedia Iranica, 'Mithra i' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Ava
આવાં
The life-giving waters
Avestan Apas
The Aban Niyayesh, the prayer to the Waters, is built almost entirely from verses of the Avestan hymn to Aredvi Sura, the Aban Yasht.
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Ava, the eighth month, is dedicated to the Waters, who also preside over the tenth day of every month. Ava roj of Ava mah is therefore their name-day feast, Abanagan, also called Aban Ardvisur Jashan, because veneration of the Waters came to merge with that of the river divinity Aredvi Sura Anahita.
In daily life: The Aban Niyayesh, the prayer to the Waters, is built almost entirely from verses of the Avestan hymn to Aredvi Sura, the Aban Yasht.
Observed: On Ava roj of Ava mah Zoroastrians go to stream, lake or sea, pray, and make offerings to the Waters; the prayers include the Aban Niyayesh and the Aban Yasht. · Parsis, traditionally women in particular, offer flowers, coconuts, sugar and prayers at the sea, rivers or wells.
To the good Waters, made by Mazda; to the holy water-spring Ardvi Anahita; to all waters made by Mazda; to all plants made by Mazda.
We sacrifice unto the good Waters, made by Mazda and holy; we sacrifice unto the holy water-spring Ardvi Anahita; we sacrifice unto all waters, made by Mazda and Holy; we sacrifice unto all plants, made by Mazda and holy.
Sources: Encyclopaedia Iranica, 'Ābān Māh' · Encyclopaedia Iranica, 'Ābān' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Adar
આદર
The sacred fire
Avestan Atar
Fire came to be associated with truth and so with Asha, and Zoroastrian prayers are said before it.
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Adar, the ninth month, is dedicated to Atar, fire, which also names the ninth day. Adar roj of Adar mah is therefore the name-day feast of fire, Adargan, when the hearth and the fire temple are specially honoured. In Fars, Zoroastrians perform the meritorious rite of exalting the fire especially in this month.
In daily life: Fire came to be associated with truth and so with Asha, and Zoroastrian prayers are said before it.
Observed: Adargan (Adar Parab), Adar roj (9) of Adar mah: the hearth and fire temple are specially honoured and, by older custom, the kitchen fire is left to rest. · The rite of exalting the fire (atash bozorg kardan) — purifying embers from polluted fires and taking the consecrated ninth fire to a temple fire — is carried out as an act of merit, especially in Adar mah.
To Atar, the son of Ahura Mazda; to the Glory and to the Weal, made by Mazda; to the Glory of the Aryas, made by Mazda …
We sacrifice unto Atar, the son of Ahura Mazda; we sacrifice unto the Glory, made by Mazda; we sacrifice unto the Weal, made by Mazda …
Sources: Encyclopaedia Iranica, 'Ādur' · Encyclopaedia Iranica, 'Ātaš' · Encyclopaedia Iranica, 'Ardwahišt' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Dae
દએ
Dadar — the Creator
Avestan Dadvah
The three Dae-pa days (the 8th, 15th and 23rd) divide every month into stretches of seven, seven, eight and eight days.
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Dae, the tenth month, takes its name from Dadvah, Creator, an epithet of Ahura Mazda. Ahura Mazda also holds four days of every month, Hormazd roj and the three Dae-pa days, so this month has four name-day feasts instead of one, in midwinter, when the Creator's power was felt to be especially needed against cold and darkness.
In daily life: The three Dae-pa days (the 8th, 15th and 23rd) divide every month into stretches of seven, seven, eight and eight days.
Observed: Four name-day feasts for Ahura Mazda in Dae mah: Hormazd roj (1), Dae-pa-Adar (8), Dae-pa-Meher (15) and Dae-pa-Din (23). · Zarthost-no-Diso, the anniversary of Zarathushtra's death, falls on Khorshed roj (11) of Dae mah.
To the Maker Ahura Mazda, bright and glorious, and to the Amesha-Spentas.
We sacrifice unto the Maker Ahura Mazda, the bright and glorious; we sacrifice unto the Amesha-Spentas, the all-ruling, the all-beneficent.
Sources: Encyclopaedia Iranica, 'Day' · Encyclopaedia Iranica, 'Ahura Mazdā' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Bahman
બેહમન
The good mind
Avestan Vohu Manah
Bahman roj in every month remains an especially holy day, and a number of Parsis keep it meatless (unrojo) out of reverence for the animal creation.
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Bahman, the eleventh month, is dedicated to Vohu Manah, Good Purpose, the first of the six Amesha Spentas and guardian of cattle. The second day, Bahman roj, has the same dedication, so Bahman roj of Bahman mah is the festival Bahmanagan, which Iranians went on keeping well into the Islamic period.
In daily life: Bahman roj in every month remains an especially holy day, and a number of Parsis keep it meatless (unrojo) out of reverence for the animal creation.
Observed: Bahmanagan (Bahman Parab), Bahman roj (2) of Bahman mah; associated with kindness to animals. · Bahman, Mohor, Gosh and Ram roj are kept by a number of Parsis as meatless days.
To Vohu-Mano; to Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures; to the heavenly Wisdom, made by Mazda …
We sacrifice unto Vohu-Mano, the Amesha-Spenta; we sacrifice unto Peace, whose breath is friendly, and who is more powerful to destroy than all other creatures.
Sources: Encyclopaedia Iranica, 'Bahmanjana' · Encyclopaedia Iranica, 'Aməša Spənta' · PalV's Kasti research notes (after Mary Boyce) · Darmesteter, Siroza 1 and 2 (avesta.org)
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Asfandarmad
અસપંદામેદ
Holy devotion, Mother Earth
Avestan Spenta Armaiti
A Pahlavi text teaches that whoever wishes to please Spandarmad should gladden the earth and the virtuous woman.
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Asfandarmad, the twelfth month, is dedicated to Spenta Armaiti, Holy Devotion, the Amesha Spenta who protects the earth and is immanent in it. Her name-day feast falls on the fifth day of this month, and because of her link with the earth it came to be kept both as a festival of women and as the festival of farmers.
In daily life: A Pahlavi text teaches that whoever wishes to please Spandarmad should gladden the earth and the virtuous woman.
Observed: Name-day feast on Asfandarmad roj (5) of Asfandarmad mah, kept as a festival of women and of farmers (jashn-e barzigaran). · The last five days of this month open the ten-day Frawardigan (Muktad), the 'lesser five', followed by the five Gatha days.
To the good Spenta-Armaiti, and to the good Rata, with eyes of love, made by Mazda and holy.
We sacrifice unto the good Spenta Armaiti; we sacrifice unto the good Rata, with eyes of love, made by Mazda and holy.
Sources: Encyclopaedia Iranica, 'Armaiti' · Encyclopaedia Iranica, 'Frawardīgān' · Darmesteter, Siroza 1 and 2 (avesta.org)
The five Gatha days
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Ahunavad
અહુનવદ
Ahunavaiti (Yasna 28–34)
The traditional observance is to recite the Ahunavaiti on this day, within the Muktad remembrance of the departed.
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Ahunavad, the first of the five Gatha days that close the year, is named after the Ahunavaiti Gatha, Yasna 28 to 34: seven songs in one hundred stanzas, named after the Ahuna Vairya prayer, which shares its metre. Tradition holds the five Gathas to be the words of Zarathushtra himself. Priestly authorities dedicated each Gatha day to one Gatha and declared its recitation that day highly meritorious. The Gatha days form the greater, Gathic half of the ten-day Frawardigan, which Parsis call Muktad.
In daily life: The traditional observance is to recite the Ahunavaiti on this day, within the Muktad remembrance of the departed.
Observed: Recitation of the day's Gatha, declared by priestly authorities a highly meritorious observance. · Muktad: flowers and consecrated vessels of water are set out for the fravashis while priests recite the Afringan and Farokhshi. · The Gatha days largely coincide with the sixth gahambar, Hamaspathmaedaya.
With outspread hands in petition for that help, O Mazda, I will pray for the works of the holy spirit, O thou the Right, whereby I may please the will of Good Thought and the Ox-Soul.
Sources: Encyclopaedia Iranica, 'Gathas i. Texts' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · Encyclopaedia Iranica, 'Frawardīgān' · Encyclopaedia Iranica, 'Calendars i. Pre-Islamic calendars' · PalV's Kasti research notes (after Mary Boyce) · Yasna (avesta.org, ed. J. H. Peterson)
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Ushtavad
ઉશતવદ
Ushtavaiti (Yasna 43–46)
The traditional observance is to recite the Ushtavaiti on this day, within the Muktad remembrance of the departed.
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Ushtavad, the second Gatha day, is named after the Ushtavaiti Gatha, Yasna 43 to 46: four songs in sixty-six stanzas, whose name comes from its opening words in Yasna 43.1. Tradition holds the Gathas to be Zarathushtra's own words, and in Yasna 43.8 the prophet names himself. Each Gatha day was dedicated to one Gatha, its recitation that day being highly meritorious. As the second of the greater, Gathic five days of Frawardigan, it falls within the Parsi Muktad for the souls of the departed.
In daily life: The traditional observance is to recite the Ushtavaiti on this day, within the Muktad remembrance of the departed.
Observed: Recitation of the day's Gatha, declared by priestly authorities a highly meritorious observance. · Muktad prayers (Afringan, Farokhshi) for the fravashis continue; many Parsis keep an extended Muktad of eighteen days.
To each several man, to whom Mazda Ahura ruling at his will grant after the (petitioner's) will, I will after his will that he attain permanence and power, lay hold of Right - grant this, O Piety, - the destined gift of wealth, the life of the Good Thought, …
Sources: Encyclopaedia Iranica, 'Gathas i. Texts' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · Encyclopaedia Iranica, 'Frawardīgān' · PalV's Kasti research notes (after Mary Boyce) · Yasna (avesta.org, ed. J. H. Peterson)
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Spentomad
સ્પેન્તોમદ
Spentamainyu (Yasna 47–50)
The traditional observance is to recite the Spenta Mainyu Gatha on this day, within the Muktad remembrance of the departed.
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Spentomad, the third Gatha day, is named after the Spenta Mainyu Gatha, Yasna 47 to 50: four songs in forty-one stanzas, named from its opening words, spenta mainyu, the Holy Spirit. Its first stanza brings together the names of all seven of the Heptad, Ahura Mazda and the Amesha Spentas. Tradition holds the Gathas to be the words of Zarathushtra, and reciting the day's Gatha was declared highly meritorious. The day stands at the centre of the Gathic five days that close Frawardigan, the Muktad.
In daily life: The traditional observance is to recite the Spenta Mainyu Gatha on this day, within the Muktad remembrance of the departed.
Observed: Recitation of the day's Gatha, declared by priestly authorities a highly meritorious observance. · Muktad prayers (Afringan, Farokhshi) for the fravashis continue.
For his holy Spirit and for Best Thought, deed, and word, in accordance with Right Mazda Ahura with Dominion and Piety shall give us Welfare and Immortality.
Sources: Encyclopaedia Iranica, 'Gathas i. Texts' · Encyclopaedia Iranica, 'Aməša Spənta' (Heptad named together in Y. 47.1) · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · Encyclopaedia Iranica, 'Frawardīgān' · PalV's Kasti research notes (after Mary Boyce) · Yasna (avesta.org, ed. J. H. Peterson)
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Vohukhshathra
વોહુક્ષથ્ર
Vohukhshathra (Yasna 51)
The traditional observance is to recite the Vohu Khshathra Gatha on this day, within the Muktad remembrance of the departed.
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Vohukhshathra, the fourth Gatha day, is named after the Vohu Khshathra Gatha, Yasna 51: a single song of twenty-two stanzas, named from its opening words, vohu khshathrem vairim, the good and desirable Dominion. Tradition holds it, like all five Gathas, to be the words of Zarathushtra. Priestly authorities dedicated this day to its Gatha and declared its recitation highly meritorious. It falls among the five Gathic days that complete the ten days of Frawardigan, kept by Parsis as Muktad for the souls of the departed.
In daily life: The traditional observance is to recite the Vohu Khshathra Gatha on this day, within the Muktad remembrance of the departed.
Observed: Recitation of the day's Gatha, declared by priestly authorities a highly meritorious observance. · Muktad prayers (Afringan, Farokhshi) for the fravashis continue.
The good, the precious Dominion, as a most surpassing portion, shall Right achieve for him that with zeal accomplishes what is best through his actions, O Mazda. This will I now work out for us.
Sources: Encyclopaedia Iranica, 'Gathas i. Texts' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · Encyclopaedia Iranica, 'Frawardīgān' · PalV's Kasti research notes (after Mary Boyce) · Yasna (avesta.org, ed. J. H. Peterson)
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Vahishtoisht
વહીસ્તોઈસ્ત
Vahishtoishti (Yasna 53)
The traditional observance is to recite the Vahishtoishti on this day; it is also traditionally read at weddings.
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Vahishtoisht, the fifth and last Gatha day and the final day of the year, is named after the Vahishtoishti Gatha, Yasna 53: a single song of nine stanzas, named from its opening words, vahishta ishtish, and the one Gatha of a distinctly teaching character. Tradition holds the Gathas to be Zarathushtra's own words. This day closes the Muktad: on its last night the fravashis are bidden farewell, and the New Year dawns as they depart.
In daily life: The traditional observance is to recite the Vahishtoishti on this day; it is also traditionally read at weddings.
Observed: Recitation of the day's Gatha, declared by priestly authorities a highly meritorious observance. · Farewell to the fravashis on the last night of the Gatha days, before Navroz (Pateti, the penitential eve, is the day before Navroz). · In the Fasli calendar the leap day Avardad-sal-Gah is added after this day and treated as a duplicate of Vahishtoisht.
(Zarathushtra) - The best possession known is of Zarathushtra Spitama, which is that Mazda Ahura will give him through Right the glories of blessed life unto all time, and likewise to them that practice and learn the words and actions of his Good Religion.
Sources: Encyclopaedia Iranica, 'Gathas i. Texts' · Encyclopaedia Iranica, 'Festivals i. Zoroastrian' · Encyclopaedia Iranica, 'Gāhānbār' · PalV's Kasti research notes (after Mary Boyce) · Yasna (avesta.org, ed. J. H. Peterson)
Parabs, Gahambars and Muktad
The festivals of the year
Roj Khordad, Mah Farvardin · the 6th day of the year
Khordad Saal
The birthday of Prophet Zarathushtra, sometimes called the Greater Navroz.
Roj Khorshed, Mah Dae
Zarthost-no-Diso
The death anniversary of the Prophet, a day of prayer and remembrance rather than celebration.
Ten days at the end of the year
Muktad (Fravardigan)
The last five days of Mah Aspandard and the five Gatha days, when the Fravashis of the departed are believed to visit their old homes. Families keep flowers and consecrated water, and priests recite prayers in their memory. Many Parsis in India keep an extended Muktad of eighteen days.
When the Roj and the Mah share a name
Parabs (Jashans)
That Yazata's feast is held. The ones most Parsis keep:
- Farvardin Parab remembrance of the departed
- Tir Parab rain and water
- Meher Parab Mithra, covenant and light
- Avan Parab the waters — families go to the sea or a well with flowers and sugar
- Adar Parab fire
- Bahman Parab the good mind; kindness to animals
- Aspandard Parab the earth
The dates for this year are in the month lists under the calendar above.
Each kept over five days
The six Gahambars
The oldest festivals in the calendar. They began as seasonal markers and are now also remembered as the six creations of Ahura Mazda. Each is marked by a Jashan and a shared community meal open to all.
- Maidyozarem mid-spring · sky
- Maidyoshahem mid-summer · water
- Paitishahem harvest · earth
- Ayathrem bringing the herds home · plants
- Maidyarem mid-winter · animals
- Hamaspathmaidyem the all-souls days at the year's end · humankind
What Y.Z. means in Parsi calendar?
The year number on Parsi calendars — 1396 Y.Z. this year — counts from the accession of Yazdegerd III, the last Sasanian king, on 16 June 632 CE. Y.Z. (Yazdegerdi) is used with all three calendars, so each one enters the new year number on its own Navroz: Fasli in March, Kadmi in July, Shahenshahi in August.
The history and structure described on this page follow the standard accounts in Mary Boyce's studies of Zoroastrian practice, the Encyclopaedia Iranica entries on the Iranian calendars and festivals, and the Pahlavi texts they cite — the Bundahishn (ch. 25) and the Denkard (Book III, ch. 419). Festival and Salgreh dates are from the printed Parsi Calendar 1396 Y.Z. Where scholars disagree — for example on when the 365-day calendar was first adopted — we have avoided giving a single date.
Questions
Parsi calendar FAQ
What Roj is it today?
The widget at the top of this page shows today's Roj, Mah, year and Gah in the Shahenshahi calendar, updated every day at sunrise.
Why does the Parsi New Year fall in August?
Because the Shahenshahi calendar has a fixed 365-day year with no leap day. Since the last leap month around 1129 CE, Navroz has drifted from the spring equinox back to mid-August.
What is the difference between Shahenshahi, Kadmi and Fasli?
The same months, days and Gatha days; they differ only in which English date a given Roj falls on. Kadmi is 30 days ahead of Shahenshahi because of a leap month the Parsis added once and the Iranians did not. Fasli adds a leap day every four years and stays fixed to 21 March.
Is Jamshedi Navroz the same as Parsi New Year?
No. Jamshedi Navroz is the spring festival on 21 March, shared with Iran. The Shahenshahi religious New Year, 1 Farvardin, is in August.
What is Pateti?
The day before Navroz. The name comes from patet, penitence — it was the last day of the old year, kept for introspection.
Why does a Roj begin at sunrise?
Because the Zoroastrian day is counted from one dawn to the next. Someone born before sunrise carries the previous Roj. Calendars use 6 am as the practical crossover.
What are the five Gatha days?
The five days added after the twelfth month to make 365, each named after one of the Gathas, the hymns of Zarathushtra. They are the last five days of the Muktad.
What are the Gahs?
The five watches of the day — Havan, Rapithwan, Uziran, Aiwisruthrem and Ushahin — each with its own prayers. In winter, from Mah Avan to Navroz, Rapithwan is replaced by a second Havan.
How do I find my birth Roj?
Enter your birth date in the "Find your birth Roj" box; if you were born before sunrise, use the previous day.