Vernal Equinox marks the beginning of the Zoroastrian New Year and is the most sacred of all the Zoroastrian religious festivals. The rites associated with the celebration of Vernal Equinox and New Year were later called the New Dawn/New Day or Nauv-Rouz. 

We read in the poetic gathas/songs concerning: “the luminosity/splendor of the Sun, and the pure, brilliant, white dawn of the day,” that no opportunities for excellence/great brilliance shall ever be postponed to another day! (See the Bagán Commentary of Yasna 50.10, 3^rd rhymed verse line, Baghan is one of three ancient commentaries of the gathas/songs.) Thus, according to the ancient Baghan Commentary every new dawn is a celestial indication/sign to make the creation more splendent and sublime!

Additionally, the Zoroastrian tradition connects the celebration of Nauv-Rouz (Literally New Day/New Dawn) to one of the divine twins of the ancient Indo-Europeans, namely Yima (literally the Twin.) Yima is the ruler of the golden age of innovation and technology in the Zoroastrian sacred hymns.  

The name Yima (Twin) is etymologically related to the Norse Ymir, Latin geminus, Latvian jumis (double fruit,) and Middle Irish emuin.

In the Zoroastrian sacred poetry and prose, Zarathustra asks the Titan of Wisdom, Ahûrá Mazdá: who spoke to You first among the mortals? Upon which Ahûrá Mazdá, tells Zarathustra the story of Yima, (See the Varšt-mánsar, one of the three ancient commentaries of the poetic gathas/songs, Yasna 43.12, as well as the second Chapter of Vi-daæv-dát, the book of anti-demonic rules.)

Yima (the Twin) was originally offered the task of prophecy and proclaiming, “the luminous vision” (daæná) of the Titan of Wisdom (i.e., Ahûrá Mazdá’s creative thoughts, empowered words, and splendid deeds;) which Yima declined. Hence, the Supreme God of Mind Powers, offered Yima (the Twin,) the role of pioneer innovator and protector of the world which Yima accepted. Thereupon, Ahûrá Mazdá gave Yima a staff (aštrá) and a musical instrument and/or a flute (suwrá.) 

Yima used his staff and his musical instrument 3 times to expand the world of the living and the physical space each time after the earth became too crowded. 

Dénkart a compilation of ancient Zoroastrian teachings/wisdom and Old Avestan Commentaries states that had Yima (the Twin) accepted prophethood as well as kingship of the world, that is both the supreme spiritual as well as secular wisdom, the godly glory (xwarrah ī xwadáyîh) and creative vision (daæná,) would have come together in his person, and the broken spirit angrá, the enemy of life and freedom, would have been defeated, (See Dénkart 3.129.)

Yima’s epithet is shining ḵšaæta.  The epithet of ḵšaæta “shinning” comes for the sun hvar- “sun” (hvar-ḵšaæta, Persian ḵwaršēd, ḵᵛoršid), the heavenly lights, and the brilliant, auspicious Immortals (aməṧa spəṇtas,), as well as dawn. Yima is said to be like the sun to look at among mortals (hvarə.darəsö mašyánąm; Yasna 9.4) and his life is “sun-filled” (ḵᵛanuuaṇt, Yasna 9.1.) Modern Persian Jamshid is derived from Avestan epithet of Shinning for Yima.

Avestan Yima, like the Vedic Yama is the son of a solar figure, Vīvaŋ-hušö (spelled Vīvang-hušö) in the poetic gathas/songs whose name literally means: “the one who shines far and wide.” (Modern Persian Hūshang is derived from gathic Vīvaŋ-hušö.)

Vīvaŋ-hušö comes from stem vī.usa- “light up, shine far and wide,” (See Yasna 32.8.) The verb is commonly used of dawn and in the description of dawn on the third morning after death in the Avesta/sacred lore of the Zoroastrians, (θrityå xšapö vī.usaiti “as the third night turns into bright dawn.) This might explain the connection of Yima to vernal equinox and celebration of First New Dawn of Spring.

According to the Zoroastrian legends, the Shining Yima was summoned before the Lord of Mind and given kingship over the wide world with its insignia: the signet ring, the throne, and the diadem. Returning to earth, Yima (the Twin) came down from Mount Alborz (The Mountain of the Bright Sun,) and people who looked in that direction is said to have seen two Suns, one of which was the Shining Yima.

The tradition connecting Nauv-ruz (New Day/New Dawn) with Yima (the Twin) describes how all the lords of the world would come to Yima on Spring Equinox. This custom was continued among the Achaemenid Rulers in their New Year’s/Spring Equinox First Dawn celebrations which included a procession of all the rulers of the various provinces of the empire bringing gifts to the Achaemenid Emperor as depicted in reliefs at Persepolis. In fact, Persepolis is known as Taḵt-e Jamšid (the Throne of Jamshid or Shinning Yima) among Iranians.  

According to Yašt Songs (the Religious Hymns of The Zoroastrians) Yima’s Proto-type or fra.vaši is invoked against natural plagues. It is so because Yima is the first model of “innovation, new knowledge, skills and technology,” (See (Yašt 13 or Fravardin Yašt.) In the religious Hymn to Prototypes, (Fravardin Yašt 13.130,) ain.išti “inability to fulfill one’s dreams/wishes” is said to “be a work of demon gods” daævö.karštá.   

In book 7 of the Dēnkart, a part of Yima’s speech to the demon gods dēws is preserved. Here, Yima based on the above passage in Yašt 13.130, foretells that Zarathustra from the line of the other Twin or Manuš, will give back to demon gods abandonment/unfulfillment of wishes/dreams (a–xwāhišnīh.) 

Each New Dawn and specially the First Dawn of Spring reminds us of our DUTY before Godhood and Immortals namely to make this world brighter, sublime, and superb. Each Dawn reminds us to bring the glory and splendid vision of the Titan of Wisdom Ahûrá Mazdá into our world.   

The ancient Baghan Commentary of the sacred songs or poetic gathas of Zarathustra states: “that our Fate and Fortune is bound to our Purpose and the fulfillment of our Duties,” See Baghan Commentary of Yasna 32.15, second rhymed verse line.) Each One of us have a purpose and duty that must be fulfilled. This sense of purpose and duty extend to clans, nations, and humanity. Each new dawn and especially the First Dawn of Spring is our celestial reminder to fulfill our Duty to Immortals. 

 Yima (the Twin) was the ruler of the world in a golden age; yet he lost his Fortune/Glory (xᵛarənah) because he forgot about paymānag “right measure.” He lost his purpose and stopped fulfilling his duty to Immortals.

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The autumnal festival of Miθrá falls on October 2^nd in the ancient seasonal Zoroastrian Calendar! Zoroastrians consider Miθrá, the guardian of early morning hours after dawn, and invoke him in their morning prayers. 

Also, the first month of autumn is dedicated to Miθrá as well as the name of the 15th and 16^th day of each Zoroastrian month. This shows Miθrá’s connection to fall festivities and the central position of Miθrá at the heart/middle of each religious month. 

Miθrá appears in the poetic gathas/god songs of the prophet Zarathustra in the sense of “ability to connect, linking things together, and good understanding of relationships, connections, as well as mutual exchange of support, care, friendship,” (See miθrö.ibyö in Yasna 46.5, 2nd rhymed verse line.”

Avestan Miθrá, comes from reconstructed Indo-European root *meit– and is a cognate of Vedic Mitrá, Latin mūtō, Gothic maidjan, Latvian mietot.

Foods that are enjoyed during this autumn festival are usually sweet-sour dishes and fruits such as pomegranate, pomegranate syrup, berry polo or berry pilaf and Rice Jewel. 

Rice Jewel is a sumptuous pilaf at once sweet, tart, salty, crunchy, and silky mixed with strips of orange, lemon or tangerine peel that are cooked with sugar and water to make a citrus syrup. Carrots are browned in butter, then sweetened with sugar. Yellow onions are salted, seasoned with several spices, then cooked until caramelized. Pistachios and other nuts are sauteed briefly with raisins and barberries and made into a small tart berry.  Everything is suffused with a heavy dose of saffron.

Another popular dish for this holiday is fesenjaan, a most delicious and rich pomegranate, walnut stew cooked over a long period to perfection. Another stew is made from quince and apples. 

But why do the celebrations of Miθrá fall on October 2^nd instead of Autumnal equinox? 

The seasonal Zoroastrian calendar begins with vernal equinox, called ham.s.path. maidhya (literally the point where the celestial paths are at an equal/same distance from each other.) The calendar consists of 12 months of 30 days; each day is named after a god-being and/or god-force. There are an additional five days before the Vernal Equinox that are dedicated to the poetic songs/gathas of the Seer-Prophet Zarathustra The cumulative lag of an additional quarter-day per year is corrected, by the intercalation of one month in every 120 years. see Holy Dēnkard, Book 3.

There are 6 seasonal thanksgiving celebrations that are named in the Avestan and Middle Iranian sources such as Āfrīnagān gāhānbār (Blessings of the thanksgiving festivals.)

There are exactly 30 days from the time of the 3^rd thanksgiving, harvest festival (paiti shahem) to the 4^th thanksgiving festival (ayáthrem) where the livestock are decorated and led back to their warm shelter (October 12-16.) The autumnal festivities of Miθrá are celebrated in the mid-point between the two festivals on October 2^nd because the name of the month and the day coincide in the Zoroastrian calendar on such day! 

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The direction faced by Zoroastrians during meditations/prayers is narrated in the 53^rdchapter of DĀDESTÁN Í MĒNÖG Í ḴRAD(Judgments or Decisions of the Spirit of Wisdom.) The book itself consists of 63 chapters and correspond closely to the ancient commentaries of the gathas/ poetic god songs, the most sacred poetry of Zoroastrianism. The numerical arrangement of 63 chapters highlights the importance of numbers 3, 6 and 9 in ancient Zoroastrianism. 

The chapters of DĀDESTÁN Í MĒNÖG Í ḴRAD(Judgments or Decisions of the Spirit of Wisdom) deal with a summary of ancient Zoroastrian beliefs and commentaries on sacred songs/gathic poetry. The work is based on questions posed by Dánág (literally “Wise Man,”) to the personified Spirit of Wisdom (Ménög í ḵrad), who is extolled and identified in two places (2.95, 57.4) with intuitiveness and/or innate mental abilities (ásnö ḵrad.)  

Middle Iranian and Persian ḵrad derive from Avestan ḵratü. Vedic kratú, and Greek krátos are cognates. Avestan ḵratü and/or later ḵrad refer originally to “mental abilities and the power of imagination to manifest and create.”

MĒNÖG Í ḴRAD is the intuitive spirit of wisdom, the “Geisteskraft” of the sacred god-songs/gathas who represent a gateway/portal to the wondrous wisdom of the Immortals and the Supreme God/Titan, Ahûrá Mazdá, the Lord of Mental Abilities/Powers who responds to the inquiries of the Wise.

In chapter 53, the wise man asks the spirit of wisdom thus: How are the homage and glorifying of the God Powers is to be performed?  

The question refers to the following poem in the sacred songs/gathas: 

nəmaŋhö á//yathá. nəmə̄ ḵšmávatö.

The spirit of wisdom answered thus: 

‘Every day three times, standing opposite the Sun and Mithrö (our contract with heavens, manifested in illumination at dawn) and other times, facing moon, stars, and the Victorious Fire (Vahrám,) homage and glorifying are to be performed (5 times,) and one must show gratitude and thankfulness (sepásômand!) 

Addressing invocations to the sun, moon, and stars is an ancient Indo-European Practice. In Zoroastrianism, a worshipper faces heavens/sky, a celestial light, an eternal or sacred flame during prayers. It is so because Godhood is viewed as “seeking new horizons, light and illumination” in the Zoroastrian religion.

The Avestan phrase stréuš ča máŋhhem ča hvare ča raôčáw, anaghra raôčáw, refers to stars, moon, light of the sun and boundless lights of heaven in daily prayers. Fire as prodigy of Ahûrá Mazdá, the Celestial Lord of the Sky is alluded to as átarem ča Ahûrahæ Mazdáw puthrem in our daily prayers. 

Didier Calin in page 52 of his Dictionary of Ind0-European Poetic and Religious themes cites the following Avestan passage: Yašt 13.2c+3ab asmanəm… yim Mazdáw vaŋhanəm, “the sky/heavens which Titan of Wisdom, Mazdá wears as a star-spangled, thought- fashioned garment.” 

In Yasna 30.5 of the poetic gathas/songs “the most auspicious spirit/mind power, clothes himself in the hardest/most precious stones of the sky/heavens (asə̄nö vastæ.)

The reverence for heavenly stones can also be seen in the cornerstone of Kabbah where Muslims face everyday in their prayers. 

In Indo-European Poetry and Myth by Martin L. West we are told that the Bavarian farmers in the Oberpfalz were observed in the nineteenth century to raise their hats to the rising sun. Accordingly, Greetings and prayers to the rising and setting sun are attested also from the Baltic lands, Belarus, the Ukraine, and southern Poland. Remarkable survivals of the custom, including some actual chants in Scots Gaelic, are recorded from the Western Isles. Martin West also cites the Nordic Sólarlióð practice from the medieval times: “I saw the Sun; it seemed to me as if I saw the magnificent God. To her I bowed for the last time in this mortal world.”

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The Zoroastrian Mid-Summer festivities start on June 29 and last till July 3^rd. During the Mid-Summer festivities on July 1^st, the brightest star in the sky or Sirius, called Tištar or the Three-stars in the Zoroastrian lore is honored. 

In chapter 49 of DĀDESTÁN Í MĒNÖG Í ḴRAD(Judgments or Decisions of the Spirit of Wisdom,) the intuitive spirit of wisdom, the “Geisteskraft” of the sacred god-songs/gathas is asked about “the stars which are apparent in the sky, and their number is so great, what is their duty and influence?  And how is the path or track laid down for the sun, moon, and stars?”

The question corresponds to the following poem in the gathas/god songs: kasná xvə̄ṇg//starə̄m čá dát̰ advánəm

MĒNÖG Í ḴRAD, the spirit of intuitiveness, wisdom and mental abilities responds to the inquiring Wise thus: Of the stars which are in the sky the first star is Tištar, which is said to be great and good, more precious, and more glorious. And prosperity of every kind and the fertility of the world are in the path of Tištar/ the Three Stars or Sirius.

The celebration of Tištar or the Three Stars is called Tirgán in Zoroastrian vernacular. Water plays an important role during Tirgán celebrations and festivities are held by the rivers, lakes, streams, waterfalls, or in the vicinity of natural springs. The Persian proverb that waters are light traces back to the Avestan hymn to Tištar where the brilliance of Sirius is said to be the cause of rains and source of waters. I shall add that the charm for better vision and eyesight in Zoroastrian prayers is also associated with the brilliance of Tištar or Sirius.

One of the Rituals of Tirgán is for celebrants to sprinkle each other with water, known as Áb-rizán. This ritual is still practiced among Armenians who were Zoroastrians before Christianity. The other rituals involve jug divination and wearing a colorful wristband. 

On Tirgán after the water sprinkling ceremony, people throw one of their belongings such as ring, earrings, or something symbolic and personal into a jug or dôleh. It is believed that this personal object carries the energy of the person. The jug is left under an ever-green tree. Later, a young teenage girl puts her hand inside the jug and takes out the items one by one as an elder recites poem and sacred poetry. It is believed that the poem recited at the time each object is taken out relates to the energy and coming true of the desires of the owner of the object. 

The other ritual of Tirgán is wearing a colorful wristband. The colorful wristband is woven from seven different joyous colors. After 9 days or about July 10^th, Zoroastrians go on top of their rooftops, a bridge, or climb a hill or mountain top to untie the colorful wristband and entrust it to the wind. 

It is believed that the wind carries the wishes and desires of the celebrants. When entrusting the wristband to the wind, the following poem is recited: Tîr u Baad “Arrow fly and the good Wind/tidings come, sorrow disappear, and much happiness come! Poverty go far away, and much good fortune descend here! A cluster of pearls come to us hither!

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