The Analysis of Three Major Avestan Manthras - Appendix

Original Magic: The Rituals and Initiations of the Persian Magi - Stephen E. Flowers Ph.D. 2017

The Analysis of Three Major Avestan Manthras
Appendix

Manthras in the old Gathic dialect of Zarathustra are often almost impossible to translate. Their use of words and grammatical forms take on complex and multileveled meanings and can sometimes seem to mean different things at different times. First and foremost, they are holy words of power. Effort should, however, be made to understand the meaning of the words and to feel their meaning as much as possible during recitations of the formulas. With this in mind, these discussions are offered.

JASA ME AVANGHE MAZDA

jasa

mê

avaŋhe

Mazdâ



come

to my

aid

Mazda (Wisdom)

Translation: Come to my aid, O Mazda!

Commentary: This is the beginning of a longer manthra, but it can be used alone in times of need. It can be as much a call to the right and proper organization of one’s own mind or consciousness as it is a call to an outside entity, namely Ahura Mazda.

ASHEM VOHU

ašem

vohû

vahištem

astî



asha

good

best

is










uštâ

astî

uštâ

ahmâi



happiness

is

happiness

for the one










hyat

ašâi

vahištâi

ašem



who (is)

for the sake of asha

the best

asha

Here is an approximate “translation” of the Ashem Vohu: “True order is the best good, and it is happiness. Happiness for the one who is truly ordered for the sake of the best true order.”

The overriding message of the manthra is that asha is the highest good and that to attain happiness one must do the good for the sake of the good order alone.

AHUNVAR

Yaθa

ahû

vairyô



Just as

a king

acts according to his will










aθa

ratuš

ašat

cit

haca


so

the priest

true order

and other things

by means









vangeuš

dazdâ

manangô



of good

the gift

mind










šyaoθananem

anghêuš

Mazdai



is for those working

of this world

for Mazda (wisdom)



xšaθraremca

Ahurai

â



(accepts) the sovereign rule

of the Lord

as



ýim

dregubyô

dadat

vâstârem.


he who

of the poor

constitutes himself

as protector

Following are two different “translations” of the Ahunvar.

“Just as the king acts according to his will, so does the priest, by means of true order, and so on, act according to his own will. The gift of the good mind is for those working for Mazda in this world, he who constitutes himself as the protector of the poor (accepts) the sovereign rule (of the entire world) (as it were) of the lord (Ahura).”

As judgment is to be chosen by the world,

 so the judgment (which is) in accord with the truth,

(which is to be passed) on the actions of good throughout the world,

is assigned to the Wise (Lord) [Mazdai],

and the power (is assigned) to the (Wise) Lord [ahurai]

whom they established as a pastor to the needy.