yathá ahü vairyö, the most sacred mánthrá, the blueprint of creation

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yathá ahü vairyö, the most sacred mánthrá, the blueprint of creation

“yathá ahü vairyö” is the foremost mánthrá of Mazdyasná . Yasna 19.8 tells us that this sacred formula is “the pure knowledge, effective power and wisdom” that existed before the heavens and the stars, before the waters and the oceans, before the  kingdom of plants and all growing things, before the animal kingdom, before the age of men, and even before there was sun in the sky. It consists of 21 words, 3 lines, 6 stanzas.

According to Yasna 19.12, the key to this verse, lies hidden in the words “ahü and  ratü,” of the first line.  ahü, sanskrit asú; is the power supreme, equivalent to the Norse æsir; the god-power.  Ratü is “one who solves riddles, one who gives wise counsel, brilliant advice.”  Compare “ratü” with Old.Norse. raða, German. raten, English word riddle is a cognate. Ratü is the friend of ashá/arthá; the lover of artfulness, ingenuity and excellence; Compare ashá/arthá with Greek “arete,” virtue, excellence, skill. The concept of ratü is connected to  intuitive knowledge and spiritual wisdom.

Per Yasna 19.12, god-power is manas-paöiryaäibyö; “the prime thinking force, the pristine imaginative spirit,” (See the first line of Yasna 31.8.)  Manas is “passion, spirit, wit,” compare with latin menos. The will of the spirit to visualize, know and realize is “superb, most magnificent, the greatest of all,” víspanám mazishtem, (See the first lines of Yasna 33.5 and Yasna 45.6) Hence, ahü “godliness” is paramount to ratü “wisdom to see and bring into existence.”  The first line is about the choice of the Spirit (vairyö,) and all that the spirit dreams and can create.

Vang.héúsh; “wonder, goodness, and beauty,” in the second line, refers to a beautiful life or “hú-jítísh,” (See Yasna 19.13 and the first line of Yasna 33.10.)  hú is the “sap, milk, nectar, the delightful essence of life.” Compare “vang.héúsh” with Old.High.German vuntar, German. wunder.

“dazdá man.ang.hö” refers to the gifts/talents of mind, abilities of the spirit, creativity. Yasna 19.13 interprets it as fra.dakhshtárem man.ang.hö, “the leadership of thoughts, ideas, spiritual inspiration, (See the third line of Yasna 31.17, second stanza.) Fra.dakhshtárem is literally, leading, bringing forth. It comes from the root dakhsh; dictate, guide, instruct, compose. Compare with Latin ducere “lead, guide, bring forth,” Proto Indo European deik “to show, point out, teach,” Old.English. dihtan, Old.High.German. dihton, German. dichten “to compose.”

shyaö.tana.nám; in the next stanza, is “moving, action, enterprise.” The Avestan commentary of Yasna 19.13, says that shyaö.tana.nám or “enterprise, spirit of adventure” is ahüm or life divine. It is the source of all creation known, unknown and  yet to happen,”haitím-cha bavaiñtím-chabüshyeiñtím-cha,” (See Yasna 19.9.) Shyaö.tana.nám also alludes to “speñtá mainyü,”(See Yasna 27.2 and the 5th line of Yasna 44.7.) Speñtá Mainyü is the “happy, bright, splendid, auspicious spirit.” Compare speñtá with sanskrit shivá, Old Church Slavic sviteti “to shine,” svetú “light;” Lithuanian sviesti “to shine,” svaityti “to brighten”, splendziú “I shine.” The second line is about working wonders, the powers of mind/spirit;  splendid passion, act of manifestation, genius (Ma(n)zdá,) and a life divine.

Kh.shatrem in the next line is about the “Seer Will” that “steers and navigates” the course of destiny. Compare kh.shatrem with Old Norse styra, Gothic stiurjan “to establish, assert rule over,” Old High German stiuren, German steuern “to steer.” Kh.shatrem is about the enchanting realm of Ahúrmazd, a spiritual light behind life, new dimensions, better possibilities and happy discovery, (See Yasna 19.14 and the 4th line of Yasna 53.9, the last verse in the gathas.)

vástárem in the third line means “to adorn, give fresh strength to, provide, put a garment/vesture on, empower.” English word vesture is a cognate. It comes in conjunction with drigúbyö.  The word dervish is derived from drigúbyö. Vedic adhrigú comes from the same root. adhrigú is an epithet of the gods in the rig veda. The concept is to become a friend of Zarathushtra, (See Yasna 19.14, the first lines of Yasna 46.14 and Yasna 51.11,) renounce narrow limits, and embrace the godly powers within. The third line is about steering and shaping the course of  destiny, new horizons, revelation of always better possibilities, and becoming adventurous and daring like a god.


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5 Responses to yathá ahü vairyö, the most sacred mánthrá, the blueprint of creation

  1. I would add that “δείκνυμι” [dˈiːknymi] in ancient Greek derives from Proto-Indo-European *deyḱ- (“to show, point out”), like the root dakhsh.

  2. Mr.Palsi Nadersha Bhathena says:

    Thank you for vey beautifully Explanations of Yatha Ahu Vairyo, p

  3. zaneta garratt says:

    I loved this explanation, it captivates a sense of magical mystery in it, something of pure progressive possibilities as well

  4. Mike Titsworth says:

    Excellent information! I’m a big fan of the virtue of arete. Nice connection with yathá ahü vairyö.

  5. Bahram Varjavand says:

    I translate daregoobiyoo dadat vastarem as “deceived (druj-infected) give direction” (as opposed to the usual “needy give help”). The Vedic connection of adrigu to me suggests that this is a bad thing and connected to the lie, just as the dev are bad in Avestan while being good and godly in the Vedic. Godly things that are good in the world of the Rig-Veda are bad in the Avestan world as they are superstitious and dare to try to transgress the law of Asha. Last word going by Peterson’s translation of vastarem as coming from the same root as the english work Pastor, or shepherd or guide.

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