The airyaman ishya (; airyaman išya, airyə̄mā išyō) is Zoroastrianism fourth of the four Avestan language manthras, and one of the most important prayers in Zoroastrianism. It is assumed to be a call toward the community or its hypostasis Airyaman.
Name
The prayer is named after its opening words,
ā airyə̄mā išyō. In present-day Zoroastrian usage, the
airyama of these opening words are considered to be an invocation of the divinity
Airyaman, the
yazata of healing. The opening words may however have originally been an appeal to "the community" (or "tribe"), which would reflect the
Etymology derived meaning of
airyaman.
In relation to the other manthras
Like the other three manthras (
Ahuna Vairya,
Ashem Vohu,
Yenghe hatam), the
airyaman ishya is in
Avestan language. While the first three manthras are placed at
Yasna 27.13-27.15, immediately preceding the
Gathas, the
airyaman ishya - at
Yasna 54.1 - provides the closure. Also unlike the first three, the
Theology exegesis of the
airyaman ishya is not embedded in the
Yasna liturgy itself. Like the
yenghe hatam, the third of the four manthras, the
airyaman ishya is a prayer. Both it and the
yenghe hatam are without the enigmatic "pronounced magical character" of the first two formulas.
In other scripture
In
Yasht 3.8, 11 and 15, the
airyaman ishya is described as the weapon with which to put the
daeva Taromaiti ("heresy") to flight. Like the
Ahuna Vairya invocation (the first of the four great manthras), the
airyaman ishya is "the most excellent, the most mighty, the most efficacious, the most smiting, the most victorious, the most healing, the greatest" of the manthras. (
Yasht 1.1-1.3, 3.5-3.6 and 11.3) Also like the
ahuna vairya, the
airyaman ishya has the power to elicit good thoughts, words and deeds, and so further
asha and weaken the
druj. (
Visperad 24.0-2).
Since its incantation was considered the most effective form of healing ( Yasht 3.6), the airyaman ishya was accorded special status in the religion. Vendidad 20.12 notes its efficacy against "all sickness and death, all sorcerers and witches, all seducers belonging to the Lie." The Yasna verse immediately following the prayer considers the airyaman ishya "the greatest uttering of asha." ( Yasna 54.2)
In Zoroastrian tradition
In the Middle Persian literature of the 9th-12th century, the
airyaman ishya is described to be the prayer that will be recited by the
Saoshyant to bring about the
Frashokereti. This eschatological role is already alluded to in Avestan texts, and the concepts of
asha ("Truth"),
ashi ("Reward"/"Recompense") and
airyaman (see translation below, the three words are also etymologically related) all have an
Eschatology aspect.
Besides being recited (four times) during the Yasna ceremony, the prayer is also part of the Ashirvad, the blessings invoked during a Zoroastrian marriage ceremony.
Structure and content
Transliteration based on the edition of Karl F. Geldner, Avesta, the Sacred Books of the Parsis,
Stuttgart, 1896:
|
- ā airyə̄mā iš́yō rafəδrāi jaṇtū
- nərəbyascā nāiribyascā zaraθuštrahē
- vaŋhə̄uš rafəδrāi manaŋhō
- yā daēnā vairīm hanāt̰ mīždəm
- aṣ̌ahyā yāsā aṣ̌īm
- yąm iš́yąm ahurō masatā mazdå
|
Like all Gathic Avestan verses, the prayer is altogether ambiguous and translations vary significantly.
Translation
A translation by Dr. Irach J. S. Taraporewala below.
- May the much desired Brotherhood come hither for our rejoicing,
- For the men and for the maidens of Zarathushtra,
- for the fulfilment of Vohu Mano (good mind);
- Whosoever Inner-self earns the precious reward.
- I will pray to Asha (righteousness) for the blessing,
- Which greatly to be desired, Ahura Mazda hath meant for us.
A liturgically inclined translation by Vazquez reads:
- May Airyaman bring aid to all people of Zarathushtra,
- And uphold the enlightened spiritual teachings,
- Which deserve enviable praise.
- I plead for the empowerment,
- Which Ashi provides through Asha,
- As Ahura Mazda has ordained.
Bibliography
Further reading
