From a spiritual perspective, the 24-hour day is tied to the cyclical nature of energy and consciousness. In Zoroastrianism, each day is divided into five Gah or Geh, each spanning over a period of four to five hours. The first two – Ushahin Geh and Havan Geh are longer since most rituals and religious ceremonies are performed during this period. In fact, during shorter days of winter in Northern Iran, Havan Geh was extended by not observing the Rapithwin Geh in order to give priests more time to complete their religious ceremonies. This custom is still observed by the community by observing Rapithwin Geh as the Second Havan Geh, from Hormuzd Roj of Avan Mah to Vahishtoisht Gatha, which as per the Fasal or seasonal calendar, is from the beginning of autumn to the start of spring.

This five-part division of the day helps individuals align their spiritual practices and daily activities with the natural cycles of cosmic energy, promoting physical and mental well-being. Following this routine instils discipline and consistency in life, which is considered essential for spiritual growth and a healthy lifestyle. By observing these periods, practitioners can deepen their connection with the divine and tap into the specific spiritual energies associated with each part of the day.

Gatha Comprise Only 3 Gah

‘Gah’ or ‘Geh’, a Pahlavi term, signifies both a time and a place. For instance, Havan Gah denotes the day’s first period, while Atash Gah refers to a fire sanctuary. In the Gatha Ushtavaiti (Yasna 44.5), Asho Zarathushtra mentions only three Gah: Usha (pre-dawn to noon), Arempithwa (noon to sunset) and Khshapa (sunset to pre-dawn). Scholars believe the concept of five Gah developed later.

In verse 44.5 of the Gatha Asho Zarathushtra, rhetorically asks the Creator: “This of you I ask; tell me truly, which artisan made light and darkness? Which artisan made sleep and wakefulness? Who at dawn, noon and dusk instils the discerning person with purpose?” Interpreters caution these terms are symbolic rather than literal, viewing the Gatha’s verses as profound reflections on creation, its diverse expressions, and humanity’s quest to understand life’s divine purpose through the rhythmic cycle of time and existence.

Hoshbaam – Dawn (Of Consciousness)

72 minutes before sunrise is the period known as Hosbaam, considered most auspicious for offering prayers and connecting with the Divine. The Hoshbaam period of seventy-two minutes is divided between Havan ni Hoshbaam which is thirty-six minutes before sun-rise and Ushahin ni Hoshbaam which is thirty-six minutes before the Havan ni Hoshbaam.

In the Hoshbam prayer we affirm at the very start of the day: “Through the best Asha, through the highest Asha, may we catch sight of Thee (Ahura Mazda), may we approach Thee, may we be in perfect union or friendship with Thee.” During the sacred Hoshbam, before sunrise, we affirm our resolve to walk the path of Asha – truth, righteousness, and divine order – to experience Ahura Mazda and align our consciousness with the Divine. Ushah (or Ushahin) signifies dawn and is personified as Usha, daughter of the heavens, sister of the night, and consort of the Sun. Each day, she arrives in a radiant chariot drawn by her sons.

Five Watches Of The Day

The first Geh – Havan, signifies the time for ritually pounding of Haoma (sacred plant), and is presided over by Meher Yazata, the Divinity of Light and Justice. It’s an appropriate time for devotees to illuminate their minds with the light of knowledge, devotion and just actions.

The second Geh – Rapithwin, means half part of the day. Ardibehesht Amshaspand – the Divinity of Truth, Righteousness and Divine Order – presides over this period. Since Ardibehesht is also regarded as a Divine Healer, it is considered an appropriate time of the day to heal of body, mind and spirit by consuming proper nutritious food, offering gratitude, resting and reflect.

The third Geh – Uziran, meaning high part of the day, is presided over by Berez Yazata. Berez refers to the exalted spirit of Ahura Mazda. It’s an appropriate time to complete all tasks begun in the morning leading to a sense of exaltation at the end of this period.

The fourth Geh – Aiwsruthrem, meaning time for chanting devotional prayers and songs, is presided over by all the Holy Fravashi. As night begins, it’s an appropriate time to remember the Fravashi of our dear departed and seek their blessings.

The fifth Geh – Ushahin, meaning time for enhancing consciousness, is presided over by Sarosh Yazata – guardian of souls of the living and the dead, as also the voice of our conscience. It’s an appropriate time for enhancing our consciousness through prayers, meditation and other spiritual practices.

Traditionally, worshippers avoid reciting Avesta prayers after midnight, except Yatha, Ashem and Yenghe Hatam, as this is believed to be the peak time of dark forces. However, during the final seventy-two minutes of Ushahin Geh – the sacred Hoshbam period, the Hoshbam prayer is recommended. During Farazyat prayers, Sarosh Baj precedes the Geh-specific prayer before others.

Bombay Time or IST?

For all religious ceremonies, priests in Mumbai and Gujarat follow Bombay Time, which aligns with the true solar time of western India. Bombay Time is 38 minutes, 50 seconds behind Indian Standard Time (IST). India’s single time zone, established at 82.5° E longitude, suits central India but not the west, where sunrise and sunset occur much later.

Before the mid-nineteenth century, every region followed local solar time. Bombay maintained its own time even after the introduction of railways and telegraphs in the 1850s, when ‘Madras Time’ was adopted nationally for uniformity. Resistance to this change was strong – Bombay University and the High Court continued using Bombay Time while railways and government offices shifted to Madras Time. At the 1884 International Meridian Conference, time zones were globally standardized, and Bombay, located at 75°E, was calculated to be five hours ahead of GMT. India adopted a unified time zone after independence in 1947, officially abandoning Bombay Time in the early 1950s.

However, the Parsi community in western India continues observing Bombay Time for religious practices, as it reflects the region’s natural solar rhythm. Thus, when a priest announces an Uthamna ceremony at 3:00 pm Bombay Time, it corresponds to 3:38 pm IST. While technically 38 minutes and 50 seconds behind IST, the difference is commonly rounded off to forty minutes, preserving a centuries-old link between faith, geography and timekeeping tradition.

Correct Geh Times

Assuming one is in Western India, Havan Geh should be observed from sun-rise till midday or 12.00 noon. Rapithwan Geh should be observed from 12:00 noon till 3:00 pm. Uziran Geh should be observed from 3:00 pm to sunset. Aiwisruthrem Geh should be observed from sunset to midnight, though traditionally, Aiwisruthrem Geh commences only after it becomes dark and stars are visible in the night sky. Ushahin Geh should be observed from 12:00 midnight up to sun-rise. (Sunset and Sunrise exact timings can be checked in newspapers / Apps).

Consecrating Rapithwan

Rapithwan is the second watch of the day. However, it is observed only from the first day of the New Year (Roj Hormuzd, Mah Fravardin) to the last day of the seventh month (Roj Aneran, Mah Meher). From Roj Horuzd of the eighth month of Avan to the day of the last Gatha, we observe the second Havan instead of Rapithwan. Thus, we observe Rapithwan Gah for only seven of twelve months in the Zoroastrian calendar.

This ancient practice dates back to when our ancestors lived in northern regions with shorter days, extending the Second Havan into the Rapithwan period. With today’s Shahenshahi and Kadmi calendars misaligned due to lack of intercalation and differing global time zones, the context has shifted. Traditionally, Rapithwin Gah is prayed from Fravardin to Avan, symbolising warmth (Rapithwi) retreating underground during winter. Although observed from New Year’s Day, its consecration (Eejavanu) occurs on Roj Ardibehesht of Mah Fravardin through a Yasna ceremony dedicated to Rapithwan. This day is chosen as Rapithwan’s Khshnuman closely resembles that of Ardibehesht. However, Atash Behram Boiwala priests perform it on Roj Hormuzd to gain amal (ritual strength) for Boi prayers through the seven-month Rapithwan period – considered an important religious obligation.