– Gratitude for the Bounty and Gifts of Ahura Mazda –

Sharing the bounties of Ahura Mazda with gratitude and in harmony with others is essential for keeping one’s soul aligned with Asha (truth, righteous conduct and cosmic order). Gratitude and giving is the essence of the holy month of Dae which commenced on 12^th May (Shahenshahi) and is observed as a month of thanksgiving to Ahura Mazda.

In Zoroastrian texts, Daheshna is often associated with the generosity and benevolence of Ahura Mazda. However, since Zoroastrians are enjoined to emulate the qualities of Ahura Mazda, Daheshna also embodies the religious duty of sharing one’s blessings by practicing acts of charity in thought, word and deed. In Zoroastrianism, charity is not merely a social practise but a spiritual discipline. By practicing daheshna, we actively oppose greed and assist in the spiritual and material renewal of the world.

Dae Mahino also fosters a sense of community and fellowship, reinforcing well-being through numerous Jashan ceremonies performed at home, office or a fire-temple. It is considered meritorious to perform Jashan on each of the four special days of this month (Day 1 – Hormuzd, Day 8 – Adar, Day 15 – Meher and Day 23 – Din), dedicated to the Supreme Creator and the Yazata having the Creator’s aspect, presiding over fire (Dae-pa-Dar), light and justice (Daep-Meher) and the religion (Daep-Din). Each is referred to as Jashan of Dadvah (or Jashan of the Creator).

Attitude of Gratitude

In Zoroastrianism, gratitude is a spiritual practice and ethical duty, not merely an emotion. Rooted in the supreme principle of ‘good thoughts, good words, good deeds,’ the faithful express thankfulness to the creator, Ahura Mazda, by actively protecting the natural world and living a righteous, benevolent life. Thankfulness is shown daily through the triple ethical path. One express gratitude in thoughts through reverence and humility; in words by chanting daily prayers and praising the Divine; and in deeds through acts of charity and kindness.

In our daily prayers one word that often recurs is Yazamaide. In Avesta, it has a dual meaning “we praise/venerate” and “we attune.” When invoking Ahura Mazda or any other attribute of Ahura Mazda, we express active alignment rather than passive worship. While admiring the Divine attributes of the Creator we also affirm our commitment to emulate them and attune our mind and spirit to their prevalences.

Gratitude is a mutual relationship. Ahura Mazda provides life, wisdom, and the bounties of Nature (the Seven Creations: sky, water, earth, plants, animals, humans, and fire). Zoroastrians are expected to express gratitude by acting as compassionate Rathestar (spiritual warriors) who should endeavour to keep the world pure, unpolluted, and thriving.

Gratitude is a powerful force that enhances physical health, emotional wellbeing and happiness. It helps reduce negativity, envy, anxiety and stress while fostering hope, empathy and positivity. Research shows that grateful people are generally happier, more energetic, forgiving and compassionate, while being less prone to depression, loneliness, materialism and emotional instability. Dae Dadaar is a month to express our gratitude and express happiness arising out of our very expression of gratitude.

Ritual of Thanksgiving

Jashan is essentially a ritual form of expressing gratitude and invoking Divine Blessings. It is an outer liturgical ceremony, which means a ceremony that can be performed at any clean place, unlike inner liturgical ceremonies which can only be performed at an Agyari or Atash Behram in a specially consecrated area. Jashan means ‘rejoicing’ or an ‘assembly of rejoicing’. This is because the religious ceremony is usually followed by feasting and merriment among members of the family or the community. Jashan is a Pahlavi Term for the Avestan word ‘Yasna’, meaning ‘act of worship.’

Several auspicious days and occasions are celebrated by performing the Jashan ceremony, like the monthly parabh or the day when the Amesha Spenta or Yazata of the day is the same as the month (i.e. Roj Ardibehesht Mah Ardibehesht or Roj Adar Mah Adar), or to celebrate the six Gahambars offering gratitude to Ahura Mazda’s six good creations, namely: the sky, water, earth, vegetation, animals and human beings. There’s also the Jashan of Sade celebrating the discovery of fire, Jashan performed on Zathosht-no-diso (passing of Asho Zarathushtra), Jashans in honour of the fravashi of our dear departed and Jashans on happy occasions like birthdays or weddings, honouring the Fareshtas or divinities.

Jashan Ceremony

The Jashan ceremony proper is always preceded by the priests performing the Padyab-kushti (washing the hands, feet and face and performing the sacred kushti prayer, followed by the farziyat prayers and recital of the Atash Niyaesh or litany to the fire, invoking blessings for a long, healthy life filled with warmth and light. The priest(s) then recite the Pazand Dua Nam Setayesh, praising of Ahura Mazda, exchanging a ritual hand-clasp with the words: “hama-zor hama-asho bed” or “May we be united in spiritual strength, may we all be righteous in our actions.”

Eight flowers are also ceremonially arranged in the ritual tray and picked up one by one while reciting eight Yatha Ahu Vairyo in honour the righteous fravashis invoked and invited to bless the ceremony. Flowers also represent Amardad or the spirit of immortality. The Afringan, an important part of the Jashan, is performed by the chief officiating priest – the Zaotar or Zot, or by the Zot and his assistant, the Raspi. When three or more priests participate in an Afringan ceremony, it is called a Jashan, signifying an assembly of priests.

During the Afringan ceremony, the Zot usually faces east, though any direction except north is permitted. The Jashan tray contains seasonal fruits, especially pomegranate, along with flowers, a Karasyo filled with fresh water, glasses of milk and wine or rose syrup, and the sacred fire vase or Afarganyu.

There is deep symbolic significance behind these essentials laid out at the Jashan ceremony. All Seven Amesha Spenta or Divinities are represented. Ahura Mazda, the foremost Amesha Spenta is represented by the priest. Bahman is represented by the milk in the glass. Ardibehesht is represented by the ritual fire lit for the Jashan. Shehrevar is represented by the metal vase; Aspandarmad by the clean ground over which the Jashan ceremony is performed; Khordad, represented by the fresh water and Amardad by the fresh flowers and fruits.

The Jashan ceremony concludes with reciting of Tandorosti, praying for the good health and prosperity of all assembled.