A religious calendar is important and necessary to sustain the beliefs and practices of any community. In Zoroastrianism, the calendar fulfils many important roles.
1. It helps one to follow the change of seasons and celebrate the religious festivals of the year.
2. It helps one to become ethically and ecologically more conscious of one's life and environment.
3. It helps one to understand and experience the principles of the religion in a more meaningful way.
4. It helps one to live a richer life on a spiritual, emotional and physical level.

In Zoroastrianism, each day forms part of a month and as time is deemed to move on a linear scale, there is a belief in a beginning with a definite end of time. Thus a Zoroastrian, every year, moves closer towards the final goal, the "Making Wonderful" - when it is said that the whole of creation will be restored to a perfect state. Time, as we know it, will cease to exist and the world will be filled with total goodness, joy, peace and light. The first day of the month (hormazd roz) will merge with the 30th day of Endless Light (Aneran roz) into the ONE timeless moment, as a result of the total annihilation of evil from this world. The seven creations comprising of the sky, waters, earth, plants, cattle, man and fire will be restored to a deathless, immortal state - the total triumph of Hormazd.
Historical Development:
The Zoroastrian calendar is divided into 12 months with each month comprising of 30 days. The 12th month has 5 additional gatha days making it a 365 day calendar. Traditionally, an extra month was added once every 120 years in order to synchronize it with the solar calendar of 365-1/4 days (1/4 x 120 years = 30 days). The intercalation of one extra month every 120 years in ancient times kept the calendar in tandem with the change of seasons, and so the New Year used to fall rightly in spring (around mid March). The Parsis in India last remembered to add this additional 13th month in 1129 C.E., whereas the Iranian Zoroastrians for some reason forgot to do so. Subsequently, both the Parsis and Iranis for unknown reasons ceased to intercalate this extra month every 120 years and so the New Year slipped back in time from March to February to January and so on, till now it falls in August.

In 1720 C. E. an Irani Dastur named Jamasp Vilayati came from Kerman to India in order to advise his parsi counterparts in religious matters. In discussion, they discovered a one month difference between the Parsi and Irani calendars. The priests could not explain the reasons for this difference and both groups felt that their calendar was the right one. In 1746 C.E. a group of priests from Surat decided to adopt the Iranian calendar and they called themselves the "Kadim", "the ancient ones". In India, the Kadmi calendar is predominantly followed by the Irani Zoroastrians whose New Year always falls one month before the traditional New Year of the Parsis who, in the main, follow the Shenshai ("royalist") calendar.

Both the Kadmi and Shenshai calendars date back to the coronation of the last Zoroastrian Sasanian King, Yazdegird II in 631 C.E. (631 + 1365 Y. = 1996). The 1365 Y. date does not reflect the date of arrival of the first Parsi "pilgrim fathers" to India. The first Parsi migrants arrived in India on Bahman roz, Tir mah in the year 305 Y. (936 - 631) or 936 C.E. as per the Gregorian year. Of course, there were Zoroastrian traders living in Sind and the Punjab from earlier times.

In 1906 C.E. Mr. Khurshedji Cama troubled by the New Year not falling in the spring, founded the "Zarthosti Fasli Sal Mandal". This group decided to add an extra day once every four years, following the Gregorian system, so that the New Year was permanently fixed on the 21st of March. This movement led to the re-birth, in India, of the Fasli (seasonal) calendar which is followed mainly by Zoroastrians residing in Iran and in the diaspora living away from the Indian subcontinent. The Fasli calendar has not taken root in India because it is forbidden in the traditional Denkard, for a sixth day to be so added every four years. Moreover, there is no historical evidence indicating that such a form of intercalation as adopted in Zoroastrian Iran. In fact, according to the available historical sources, it was Sultan Jalaluddin Malikshah Seljuki (1072-1092 C.E.) who in 1079 C.E. introduced the idea of a secular Persian - Muslim New Year (NoRuz) to coincide specifically with the vernal equinox in spring. This calendar was used as a basis to collect the dreaded jizya (poll tax) from Zoroastrian peasant farmers by the Muslim rulers in those days. On the other hand an intercalated thirteenth month (Aspandarmad) once every 120 years has been prescribed in the Denkard thereby enabling the ritual continuity to be maintained. As the New Year, continues to slip back by one month every 120 years, in the year 2587 C.E. - five hundred and ninety-one years hence - the Parsi New Year will move back to the spring,season according to the Shenshai calendar, whose historical and ritual links can be traced back to Sasanian times, giving it its rightful authenticity.
THE RELIGIOUS CONTENT:
Each month and day of the Zoroastrian calendar is dedicated to an Amesha Spenta (Bounteous Immortal) or a Yazata (Adorable Spiritual Being). The only exception in the calendar is Fravardin (the Guardian Spirit) who has the first month and 19th day of each month, dedicated to it.
Amesha Spentas:
The Amesha Spentas fulfil a dual role. They form the core of the ethical infrastructure of the religion, as well as they are the guardians and principal protectors of the seven good creations. Every person requires Wisdom (Hormazd) in order to be aware of the Good Mind (Bahman). The Good Mind is Hormazd's greatest gift to a person, for it is the mind which helps one to perceive and realise the Best Truth (Ardibehesht). The fusing of Wisdom with the Good Mind and Truth gives one the Power or the Sovereignty (Shehrevar) to implement the goodness and rule of Hormazd in the world. This goodness is reflected through Devotion (Aspandarmad) cultivated within a person in order to experience both Perfection (Khordad) and Immortality (Amardad) so that every thought, word and deed may be purposefully channelized into qualitatively improving our world through the rejection of all forms of evil around us. The duty of a person is to understand the inherent nature of these Bounteous Immortals, who are also seen as the guardians or protectors of the seven creations. By looking after and revering the seven creations, a person develops a link with nature, and learns to be responsible to preserve the balance between each of Hormazd's creations. This is what is commonly known as ecology, today. Striving towards harmony within the seven creations is a paramount religious duty for every Zoroastrian. Any form of pollution or defilement is seen to be the temporary triumph of evil, who is deemed to be fundamentally opposed and distinct from the intrinsic nature of Hormazd and His world.
The Yazatas:
The Yazatas/Yazads are spiritual beings who form the second tier of divinities in the Zoroastrian pantheon. They are the co-workers (hamkars) to the Bounteous Immortals, and they help in preserving the good creations. They also protect and give boons to whomsoever petitions them for their help; it is believed that when invoked, the yazata of the day, gives a special power or energy to a person who in turn becomes better equipped to combat the forces of darkness and evil. The greatest of the Yazatas is Hormazd, followed by His six other Bounteous Immortals.

- Amesha Spenta/Yazata - Hamkars/Yazatas

1. Hormazd is assisted by Dae-Pa-Adar, Dae-Pa-Meher, Dae-Pa-Din
2. Bahman is assisted by Mohor, Gosh, Ram
3. Ardibehesht is assisted by Adar, Srosh, Behram
4. Shehrevar is assisted by Khorshed, Meher, Asman, Aneran
5. Aspandarmad is assisted by Ava, Din, Ashishvangh, Marespand
6. Khordad is assisted by Tir, Fravardin, Govad
7. Amardad is assisted by Rashna, Ashtad, Zamyad

Each divinity may be invoked and remembered on the appropriate day (roz) with a short dedication, which is taken from Yasna 16.

Day 1: Dathusho ahurahe mazdao raevato kharenanhato yazamaide,
(Hormazd) We worship the Creator Ahura Mazda/Hormazd (who is) radiant and glorious.

Day 2: Vohu mano yazamaide.
We revere the Good Mind (Bahman).

Day 3: Ashem vashishtem yazamaide.
We revere the Best Truth or Righteousness (Ardibehesht).

Day 4: Khshathrem vairim yazamaide,
We worship the Desirable Kingdom (Shehrevar).

Day 5: Spentam vanghuhim armaitim yazamaide.
We revere the good, Holy Devotion (Aspandarmad).

Day 6: Haurvatatem yazamaide.
We revere Perfection (Khordad).

Day 7: Ameretatem yazamaide.
We worship Immortality (Amardad).

Day 8: Dadhvaonghem ahurem mazdam yazamaide
(Dae-Pa-Adar) We worship the Creator, Ahura Mazda.

Day 9: Atarem ahurahe mazdao puthrem yazamaide.
We revere Fire, the son of Ahura Mazda (Adar).

Day 10: Apo vanghuhish mazdadhatao ashaonish yazamaide.
We revere the good, righteous Mazda created waters (Avan).

Day 11: Hvar- khshaetem aurvat- aspem yazamaide.
We revere the swift horsed radiant sun (Khorshed).

Day 12: Maonghem gaochithrem yazamaide.
We revere the cow-seeded moon (Mohor).

Day 13: Tishtrim starem raevantem kharenaghantem yazamaide.
We revere the glorious, radiant star Tishtrya (Tir).

Day 14: Geush hudhaongho urvanem yazamaide.
We revere the beneficent soul of the cow (Gosh).

Day 15: Dadhvaonghem ahurem mazdam yazamaide.
(Dae-Pa-Meher) We worship the Creator Ahura Mazda.

Day 16: Mithrem vouru gaoyaoitim yazamaide.
We revere Meher the possessor of wide pastures.

Day 17: Sraoshem ashim yazamaide.
We revere the righteous Srosh.

Day 18: Rashnum razishtem yazamaide.
We revere Rashna, the Just.

Day 19: Ashaonam vanghuhish surao spentao fravashayo yazamaide.
We revere the fravashis of the righteous, good, strong and holy ones.

Day 20: Verethraghnem Ahuradhatem yazamaide.
We revere the Ahura created Behram -the victorious one.

Day 21: Rama Khastrem yazamaide.
We revere Ram, the granter of the good.

Day 22: Vatem spentem hudhaonghem yazamaide.
We revere the beneficent wind (Govad).

Day 23: Dadhvaonghem ahurem mazdam yazamaide.
(Dae-Pa-Din) We worship the Creator Ahura Mazda.

Day 24: Daenam vanghuhim mazdayasnim yazamaide.
We revere the good, Mazda worshipping religion (Din).

Day 25: Ashim vanghuhim yazamaide.
We revere the good giver of wealth (Ashishvangh).

Day 26: Arshtatem yazamaid6.
We revere the Just One (Ashtad).

Day 27: Asmanom yazamaide.
We revere the sky (Asman).

Day 28: Zam hadhaonghem yazamaide.
We revere the beneficent Earth (Zamyad).

Day 29: Mathrem spentem yazamaide.
We revere the Holy words (Marespand).

Day 30: Anaghra raochao khadhatao yazamaide.
We revere the self created Endless Light (Aneran).

Matter courtesy:
ZOROASTRIAN STUDIES,
K. R. Cama Oriental Institute Bldg., Ground Floor,
136, B. Samachar Marg, Bombay 400 023.
Produced by THINGS, Tel: 4138026/4128419.