| Airyaman ishya | |
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| Information | |
| Religion | Zoroastrianism |
| Language | Old Avestan |
| Period | Old Avestan period |
TheAiryaman ishya (/ˈɛəriˌæmənˈɪʃiə/;airyaman išya,airyə̄mā išyō) isZoroastrianism's fourth of the fourGathic Avestanmanthras, and one of the most importantprayers inZoroastrianism. It is assumed to be a call toward the community or itshypostasisAiryaman.[1]
The prayer is named after its opening words,ā airyə̄mā išyō. In present-day Zoroastrian usage, theairyama of these opening words are considered to be an invocation of the divinityAiryaman, theyazata of healing. The opening words may however have originally been an appeal to "the community" (or "tribe"),[1] which would reflect theetymologically derived meaning ofairyaman.[2]
Like the other three manthras (Ahuna vairya,Ashem vohu,Yenghe hatam), theAiryaman ishya is inOld Avestan. While the first three manthras are placed atYasna 27.13-27.15, immediately preceding theGathas, theAiryaman ishya - atYasna 54.1 - provides the closure. Also unlike the first three, thetheologicalexegesis of theAiryaman ishya is not embedded in theYasna liturgy itself. Like theYenghe hatam, the third of the four manthras, theAiryaman ishya is a prayer.[3] Both it and theYenghe hatam are without the enigmatic "pronounced magical character"[4] of the first two manthras.
InYasht 3.8, 11 and 15, theAiryaman ishya is described as the weapon with which to put thedaeva Taromaiti ("heresy") to flight.[5] Like theAhuna vairya (the first of the four great manthras), theAiryaman 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[6]) Also like theAhuna vairya, theAiryaman ishya has the power to elicit good thoughts, words and deeds, and so furtherAsha and weaken theDruj. (Visperad 24.0-2).
Since its incantation was considered the most effective form of healing (Yasht 3.6), theAiryaman ishya was accorded special status in the religion.[1]Vendidad 20.12 notes its efficacy against "all sickness and death, all sorcerers and witches, all seducers belonging to the Lie." TheYasna verse immediately following the prayer considers theAiryaman ishya "the greatest uttering ofAsha." (Yasna 54.2)
In theMiddle Persian literature of the 9th-12th century, theAiryaman ishya is described to be the prayer that will be recited by thesaoshyans to bring about thefinal renovation of the world. This eschatological role is already alluded to in Avestan texts, and the concepts ofAsha ("Truth"),Ashi ("Reward"/"Recompense") andAiryaman (see translation below, the three words are also etymologically related) all have aneschatological aspect.
Besides being recited (four times) during theYasna ceremony, the prayer is also part of theAshirvad, the blessings invoked during aZoroastrian marriage ceremony.
Transliteration based on the edition ofKarl F. Geldner, Avesta, the Sacred Books of the Parsis,Stuttgart,1896:
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Like all Gathic Avestan verses, the prayer is altogether ambiguous and translations vary significantly.
A translation by Dr. Irach J. S. Taraporewala below.
A liturgically inclined translation by Vazquez reads:
{{cite book}}:ISBN / Date incompatibility (help)| Texts |
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