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THE 3 MOST BOUNTIFUL MAANTHRAS- YATHA, ASHEM AND YENGHAY HATAM

-Just As Human Face Looks Pretty Because Of Hair, Yatha Ahu Vairyo Embellishes The Religion. – Rivayat.
-It Is Declared By Ahura Mazda Himself That “He Who Praises The Best Righteousness (Truth, Holiness), Praises Me.”-
Hadokht Nask-1.
–The Beneficial Effect Of One Ashem Yohu Remains Undiminished For 24 Hours. – Rivayat.

(1) YATHA AHU VAIRYO, THE MAANTHRA OF CREATION

At his birth, Asho Zarathushtra Saheb laughed aloud and, sitting up, recited YATHA AHU VAIRYO (‘YAV’). It is the
human interpretation of AHUN, the Word pronounced by Ahura Mazda before Creation, rendered for us by the Divine
Child. Just as AHUN (from which AUM and AUMEN, AMEN are undoubtedly derived) is the very source of all
Creations, YAV is the foundation of the Zarathushtrian Religion, for out of every single word of it a Nask or treatise was
expounded by our revered Prophet.

ESOTERIC SIGNIFICANCE OF ‘21’, THE NUMBER OF WORDS IN YAV.

It is said that great Angelic Beings write from right to left. In consonance with this ancient belief, almost all languages
such as Avesta, Sanskrit (Brahmi), Egyptian, Hebrew and even Greek originally used to be written from right to left.
Later this mode of writing was changed, save in Avesta. There are in all 21 words in this most bountiful Maanthra, Now,
if we read ‘21’ Avesta wise i.e. from right to left, we proceed from (1)- Symbolizing Ahura Mazda and arrive at (2)-
signifying ‘The Many’, i.e. the Creations. Thus, 21 esoterically indicates emergence of Creations from the One Creator,
Ahura Mazda. This indicates that YAV is the Maanthra of Creation, of Involution. Incidentally, ASHEM YOHU, which
contains 12 words, is the Maanthra of Evolution and of Redemption, the Creations (i.e.2); returning to their Creator, their
Divine source (i.e. 1)!
It can, therefore, be legitimately inferred from what is stated above that since YAV is the Maanthra of Creation, it
should reveal to us how the Creations came into being and how they are sustained from eon to eon. Within the compass
of this chapter, an attempt is made by me as a humble student to show that YAV does in fact contain, in a nutshell, the
Zarathushtrian Philosophy of Cosmogony.
The Ultimate Reality which exists in Boundless Time (Zarvana Akarana) is Ahu, the Absolute, the Un-Manifested Lord
of Existence (AH- to, be. + U = the Lord). Again, (A)RTA, Divine Order, Truth, and Righteousness + U = RATU. The
Lord of Order, Truth and Righteousness. (Compare ‘OO-KARAH SHANKARAH PROKTAH’- Ekakhshara Kosh.)
AHU is beyond human comprehension and hence It cannot be defined. It is verily ‘Unthinkable’ (Anamanthwao) and
‘Unfathomable’ (Afrazyanto). And for this very reason, we do not have any prayer or litany addressed to, or a mode of
worship of, Ahu. It sees countless ‘long periods of activity’ (Zarvana Daregho Khwadhata: ‘ZDK’) rhythmically
appearing and disappearing one after the other. The present ZDK is often cryptically referred to as the ‘period from
Gayomard to the Saoshyant’ (Az Gayomard Unda Soshios).
At the Dawn of Creation (Hoshbam) an enormous shaft of Divine Light (RA, RAE - Ray) emerges from the Un-
Manifested Lord Ahu. This Divine Manifestation is, therefore, called ‘AHURA’ (Ahu + Ra). He is also referred to as
‘Mazda’, the Lord of Creation or the Omniscient Lord, and also as Ratu. In the Holy Gathas (Yasna 43-5! He is referred
to as ‘the 1st at the birth of Life’ (Angheush Zanthoi Paourveem). Ratu, Mazda, then pronounces the Word of Power,
AHUN (i.e. Let there be . ...), whereupon the Divine Hierarchy, viz. the Seven Holy Immortals and Their Angelic
Hamkars, Manifests 1st of all, all Cosmic Spheres, so far, asleep in the womb of Ahu, once again become active, and
finally, all Primordial or Archetypal Creations come into being.
All this happens strictly in accordance with the Law of Asha (Divine Order’) formulated by Ahura Mazda Himself
and not as a result of any fortuitous accident-Vohu Mano, Behman Ameshaspand who, incidentally, is the 1st Creation of
Ahura Mazda, then produces the other Creations on the model of the aforesaid Archetypal Creations. Khshathra,
Sheherevar Ameshaspand, the Mighty Vital Life Force of Ahura Mazda, sustains all Creations during the active phase of
each ZDK. This, in substance, is the message of YAV.
In passing, it may be pointed out that at the end of every ZDK, i.e. at the Epoch of Frashogard (‘Making
fresh’), all evolving souls do not necessarily attain Perfection and Immortality. Hence, they have to carry on their work
of curing their defects (Dravao) then becoming inherent in them, during the next ZDK. Again, since these souls are then
at different stages of spiritual development, they are given birth, from life to life, in different religious communities, to
the end and intent that they may reach their goal as expeditiously as possible. Thus, all souls are not alike at birth.
Further, the whole panorama of Creation manifests of necessity, and not as a plaything of Ahura Mazda, nor is this all a
mere illusion (Maya). All Creation has a well-defined definite purpose behind it. This is the sublime view of the Religion
of Zarathushtra, which teaches activity and is vehemently opposed to inactivity.

EXISTING TRANSLATIONS OF YATHA AHU VAIRYO

According to occultism, every Maanthra can have seven different meanings depending upon our level of spiritual
understanding. Nowadays we translate YAV by dividing it into 3 parts. However, it appears from Yasna 19 that YAV
could be divided into 5 parts and that it was wrong even if 1 such part was omitted during prayer. We do not know in
which manner YAV was divided into 5 parts and how such parts were translated. But supposing the first 3 words viz.
‘Yatha Ahu Vairyo’ formed one such part, they could be translated as “May it be according to the Will of God.” It is said
that there are as many translations of YAV as there are translators. In the late Dr. Irach J S Taraporewala’s ‘Gatha’
(1962, Bombay) there appear as many as 29 translations in English and 8 in Gujarati. Dr. Taraporewala’s own
translation, for instance, runs as under: “Just as the Sovereign Lord (is) all-powerful, so (is) the Spiritual Teacher by
reason of the store of (his) Asha; the gifts of Vohu Mano (are) for deeds (done) for the Lord of Creation; and the
Khshathra of Ahura (descends) indeed upon (him) who becomes a Shepherd to the meek.” According to Dr.
Taraporewala, the 3 lines of YAV thus translated hint at the Paths of Knowledge (Head), Love (Heart) and Service
(Hand) respectively.

PROPOSED TRANSLATION OF YATHA AHU YAIRYO FROM A NEW ANGLE

I would prefer to translate Yatha as follows.
a) YATHA AHU VAIRYO, ATHA RATUSH ASHAT CHIT HACHA- ‘Yatha’ is used to indicate a search for the
Cause of all Causes; its finding is shown by the word ‘Atha’. I translate ‘Vairyo’ as Desire, Plan, and ‘Chit’ as a short
form of ‘Chithra’ i.e. the root or original Creation. The 1st line can, therefore, be translated as under:
‘According to the Plan of Ahu, Ratu (Mazda) (brought into existence) the Primeval or Archetypal Creations, in
accordance with the Law of Asha.’ YAV being the Maanthra of Creation and being in the form of an aphorism or Sutra,
words implying Creation are not expressly stated. This topic of Creation is continued in the 2nd line.
b) VANGHEUSH DAZDA MANANGHO SHYAOTHANANAM ANGHEUSH MAZDAI- In the 1st line of YAV, in
addition to Ahu and Ratu, the 2 aspects of Ahura-Mazda (see Hormazd Yasht), ‘Asha’ is mentioned. In the 2nd line,
Behman Ameshaspand is referred to. ‘Behman’, it has to be remembered, was the 1st Creation of Ahura Mazda. How the
work of Ahuramazda proceeds further after the coming into being of the Archetypal Creations is explained in the 2nd
and 3rd lines. ‘Vangheush Manangho’ means Behman Ameshaspand or the Good Mind. ‘Dazda’ is the reduplicated form
of ‘Da’ to create and means ‘one who brings into existence, the Producer’. ‘Shyaothana’ means an act, an act of creation,
i.e. manifestation; hence, ‘Shyaothananam’ can be taken to mean, ‘of the various (plural form) manifestations’. ‘Mazdai’,
of Mazda. Here the 4th Case is used in place of the 6th, as was the practice in ancient times. ‘Angheush’, of the sphere of
life, the Cosmos. The meaning of the 2nd line is: Behman Ameshaspand is Mazda’s Producer of the various
manifestations of Life, the Cosmos. In conformity with the Plan of Ahu. Ratu Mazda created the Archetypal Creations,
which thereafter Behman Ameshaspand expanded in the form of various manifestations of life in the Cosmos. Thus, the
work of Creation goes ahead. But there has to be some force, which can sustain the Creations. This point is dealt with in
the last line.
c) ‘KHSHATHREMCHA AHURAI AA YIM DRIGUBYO DADAT VASTAREM.’ We have so far seen two aspects or
spheres of Divine activity and we now come to the 3rd aspect, Ahura's Mighty Force, Sheherevar Ameshaspand; hence
the conjunction ‘cha’ (- and) appropriately appears here. ‘Ahurai’, of Ahura: the 4th Case used instead of the 6th, as
aforesaid. ‘Aa Yim’, through which. ‘Drigu’, a Darvesh, one who roams about in selfless service of God. Hence,
‘Drigubyo’ is, by analogy, translated as ‘for the revolving spheres, the solar system’. In fact, in ancient writings, the
planets are often referred to as ‘Wanderers’. ‘Dadat’, gives, ‘Vastarem’, sustenance. The 3rd line is translated thus: ‘And
it is the Mighty Life Force of Ahura which gives sustenance to the revolving spheres.’ It is this Life force (Khshathra)
that drives all evolution.
I think the true sense of YATHA AHU VAIRYO is somewhat as follows:
‘According to the Plan of Ahu, Ratu Mazda (brought into existence) the Primeval or Archetypal Creations in accordance
with the Law of Asha; Behman Ameshaspand is Mazda’s Producer of the various manifestations of Life (i.e. the whole
Cosmos); and it is the Mighty Life Force of Ahura which gives sustenance to the revolving spheres.’ The above
translation of YAV is fully corroborated by Greater Bundaheshn (1,44,50,53): “Out of His own Self... Ahura Mazda
created forth all creations in the Athro-Astral (Asro-Karpa i.e. Archetypal) form. He 1st created forth Vahman (Behman
Ameshaspand), through whom arose the progress of the creations (Dam) of Ahura Mazda.”

(2) ASHEM YOHU, THE MAANTHRA OF REDEMPTION: 12 words are comprised in ASHEM YOHU. Reading this
number Avesta- wise as stated above, the inspiring message of Asho Zarathushtra about Frashogard or Renovation, i.e.
the ultimate return of the CREATIONS -2; to the CREATOR-1 comes before our eyes. Just as the concept of Creation is
explained in Yatha Ahu Vairyo, an unfailing master key for achieving fulfilment of life is given in Ashem Yohu. The
language of Ashem Yohu is quite easy; its meaning is very deep; putting its message in practice in our day-to-day life is
most difficult.
a) ‘ASHEM YOHU VAHISHTEM ASTI’. This Maanthra explains to us the importance of Ashoi, Righteousness. In fact,
the word ‘Asha’, in its various forms, appears thrice in this short formula of prayer. Asha (Arta), the Law of Order in the
whole Cosmos, righteousness, personal purity and cleanliness. ’Vohu’, good; divine gift. ‘Vahishtem’, the best. In
Avesta, ‘Asti’ (- is) occurs only where an emphasis is intended; otherwise, it is understood. The meaning of the 1st line:
‘Righteousness is (indeed) the best good.’
It is the best gift of Ahura Mazda. It is for this reason that Ruhshad Dastoor Azar Kaivan Saheb asserts in his Jam-e
Kaikhushro that without Divine Grace it is not possible to make any substantial progress on the Path of Asha. When we
become worthy this Grace comes to us automatically. The word ‘Asti’ does not appear after ‘Vohu’; hence, the 1st line is
best translated as above.
b) ‘USHTA ASTI’. ‘Ushta’ means divine wisdom or spiritual bliss coming as a reward of a righteous life through Mino
Ram (Ramashni Astuad Mino Ram). In the Holy Gathas (Yasna 53-8), a wish is expressed for it: ‘Drench us in Divine
Bliss’ {Raamamcha ..Dadatu). It is interesting to observe that ‘Raaman’ or Divine Bliss is at the very core of the most
auspicious Name of God, AHU-RAMAZ-DA which signifies ‘Sat+Ananda+Chit i.e. ‘Sadchidananda’! The meaning of
the 2nd line is: ‘Divine bliss is (certainly received through Asha).’
There is a saying amongst our Hindu brethren akin to the meaning of the 2nd line of Ashem, viz. ‘Cleanliness is
Wealth’. Ruhshad Mobed Nairyosang Dhaval Saheb translates the 1st line of Ashem in almost identical terms: “PUNYA
AM SAMRUDDHI UTKRASHTATARA (Ati-Uttam) ASTI.” Lest someone misunderstands the meaning of this 2nd
line as suggesting that one has to follow Asha in order to get the reward of divine bliss, such, a misconception is sought
to be removed by the last line of Ashem.
c) USHTA AHMAI, HYAT ASHAI VAHISHTAI ASHEM. ‘Ushta is received by him alone who follows Asha for the
sake of Best Righteousness.’ It is thus made quite explicit that anyone who lives a righteous life merely with a view to
obtaining happiness in this or the next life, does not become worthy of getting divine bliss, which is enjoyed by that
person alone who follows Asha only for the sake of the Best Righteousness and not for any reward now or hereafter.
The central theme of Shrimad Bhagwad Gita is action without any desire for reward (Nishkaam Karma). And that is the
crucial message of ASHEM YOHU. Commenting on ASHEM YOHU, Duncan Greenlees says: “The meaning is clear of
itself, and we can only pause to draw attention to the high altruism of its motive for a righteous life. True, virtue leads to
happiness, but the highest virtue is that without thought of reward or fruit; Doing what is right solely because it is the
right thing to do. No scripture in the world has excelled the purity of this noble ethic.” (The Gospel of Zarathushtra, p. 2)
(3) YENGHAY HATAM, THE MAANTHRA OF SPIRITUAL COMPANIONSHIP AND ATTUNEMENT
There are 15 words in this holy Maanthra. ‘5’ means ‘The Souls Alienated From God’. Reading Avesta wise, as stated
before, ‘15’ indicates ‘The return of the Alienated or Separated Souls to Ahura Mazda’ on Frashogard, and the 1st step
for achieving that goal is companionship with those who are already on the Path of Asha, the Abeds and Masters, the
living as well as the departed. This is the message of Yenghay Hatam for us.
YENGHAY HATAM can be translated as under: ‘We attune ourselves with those men and women from amongst the
living who, in the eyes of Ahura Mazda, are better (advanced) in attunement on account of (their) righteousness.’ The
source of this great Maanthra can be clearly traced to the last stanza of Gatha Vohu Khshathra (Ysn. 51-22). “From
amongst those, who, on account of their righteousness, are best (advanced) in attunement in the eyes of Ahura Mazda,
(1)- I attune myself with those who have been by remembering their own names and -(2) I reach up to those who are
alive and make obeisance (Vanta -Vandan) to them.”

THREE VERY IMPORTANT PRINCIPLES EMERGE FROM THE ABOVE YASNA:

(1) We have to enter into spiritual companionship with those persons only who, “On Account Of Their Righteousness
Are Most Advanced In Yasna (Attunement) ‘IN THE EYES OF AHURA MAZDA’”, and NOT With Those Who Roam
In The Market-Place Nowadays.
(2) We have to humbly approach such persons, if alive, and bow before them and accept them as our true guides on the
Path of Asha.
(3) If they are now no more, we should attune ourselves with their Holy Fravashis by remembering them by their own
names.
In short, if we really desire to accelerate our spiritual progress in this life we should accept as our spiritual guide and
pathfinder only such person who is far advanced spiritually, not according to our fancy or limited knowledge but “in the
eyes of Ahura Mazda”. Further, we should approach our Abed, Master or Ustad with unflinching devotion and due
respect. Such humility is a prime condition for acquiring true spiritual guidance. If he is now not living, we are asked to
attune ourselves with his holy Fravashi ‘By Remembering His Own Name’ i.e. by visualizing his presence before us.
This is the only correct interpretation of Yenghay Hatam.

THE 3 BOUNTIFUL MANTHRAS – YATHA AHU VAIRYO. ASHEM YOHU AND YENGHAY HATAM –
TOGETHER SYMBOLIZE AN INDIVISIBLE SPIRITUAL FACT
The beginning is always made with Yenghay Hatam, since spiritual companionship and attunement with the great ones
or with their holy Fravashis is the 1st step. If we compare full spiritual development with the Holy of Holies in the
Atash-Kadeh, we 1st assemble outside its precincts, which is akin to spiritual companionship. Then we acquire inner as
well as outer purity in order to gain divine recognition. This is akin to performance of Padiyab-Kashti. Then comes
YATHA AHU VAIRYO, which in its mere 21 words pithily discloses the mystic facts regarding Cosmogony. It thus
gives the aspirant an idea of the greatness of Ahura Mazda and the vastness of His Creations. This is like reaching the
outer court of prayer, the ‘Ebadat-Gaah’ of the Temple. This is the 2nd step. He can reach the inner court and, so to say,
offer ‘Boi’ only when he puts into practice the divine message of ASHEM YOHU in his daily life.
In YATHA, we saw the ‘PURUSHA aspect of Ahura Mazda in the form of the 1st 4 Ameshaspands. His SHAKTI
aspect in the form of Spendarmad Ameshaspand, the World Mother, and Her 4 Hamkars, as a continuation of discussion
on ASHEM YOHU , also with the remaining 2 Ameshaspands Khordad (Perfection) and Amardad (Immortality) which
are the rewards of a holy, righteous life. And, finally, we saw the Fravashi aspect of Ahura Mazda in Yenghay Hatam.

From ‘In Search of Divine Light’ By Behramsha Pithawala