The poetic gathas start with the most sacred ahü vair.iiö formula the “will to become godlike” and conclude with airyémá iš.iiö, the “noble, lofty ideal ” literally the “Aryan wish, desire, aspiration.”
Airyá “honorable” was a term that the ancient Indo Europeans, specifically the people of Andronovo culture (Indo Iranians/Aryans) used to call themselves. The letter a in the Avestan airyá is pronounced as a in advance and the i is pronounced as i in inspire!
The term is reflected in Sanskrit aryá-, ārya– and Irish aire “noble lord and master;” it has given its name to Iran (land of the Aryans) and perhaps to Eire (Irish word for Ireland.)
The designation airyá or āryá among ancient Indo-Europeans can be compared to the name Inka “ARISTOCRATIC,” among Quechua people of the Central Andes of South America, who referred to themselves as “farming nobility.”
Airyaman is one of the most powerful verses/formulas of Zoroastrianism and according to the ancient Zoroastrian doctrine, plays a major role in the “fresh renewal of the divine powers and remaking of the worlds” faršö kart.
The god-being Airyaman embodies “the birth of godhood in mankind, elevation of character and spirit, honor and nobility.”
Airyaman is invoked at the conclusion of the gathas, and called on to come for the “great happiness and joy” of the “valiant men and women of Zarathustra ” nere.biias.čá náiri.biias.čá zarath.ûštra.hæ or “Zarathushtra’s people” (Compare with Russian národ for “people, folk, nation.”)
In the poetic gathas, airyá comes in connection with godhood ahûrás (the equivalent of Norse æsir and the Vedic asura,) and wisdom, knowledge of flourishing/thriving thwaḵš the living world or gaia.
airyam.ná vá ahûrá//vîdãns vá thwaḵš.aηhá gavöi
(See Yasna 33.3, 2nd rhymed verse line.)
The triumphant Saošyánts, saôš.iian.tãm literally “those who bring good fortune/success,” and sû.iiam.nãm, the “champions of prosperity, advantage and benefit,” will themselves recite the airyémá išiiö, in their task of greater becoming of the worlds; and it is airyaman who with átar (heat, fire,) will melt the metals for a fiery ordeal that will purify the creation. (See Benveniste, Les mages dans Vancient Iran, io-ii.)
There is also an old link between Airyaman the “noble ascent of godhood/ahûrá in mankind,” and Mithra “friendship with the Immortals,” for both symbolize “hospitality and reciprocity” between Gods and the “noble god-men.”
It has been hypothesized that airyaman’s name is to be recognized in the Germanic irmin, *ermina- or *ermana. Old High German Irmin-got, is a god called to witness in the Hildebrandslied and appears as a name of ODIN.
A number of compounds in various languages such as in Gothic Ermanaric, Old English eormencyn ‘mighty race’, eormenþeod ‘mighty people seem also to be related to airyaman.
Aryaman/Airyaman has long been equated with the Irish Éremón. No doubt the Irish Éremón originally must have had divine status but, like the rest of the pagan pantheon, was euhemerized in Christian times.
Éremón is recognized as the legendary first king of the sons of Míl, the Goidelic Celts, that is the first Indo-Europeans in Ireland. He was the God-king who drove the Tuatha Dé Danann, the people who stand for the old gods in Irish mythology, underground.
Most interestingly, in the gathic váršt.mánßar commentary of airyaman it is sated: that the afflicted/evil spirit who is of “sick vision” duš.daænö, with all his diabolical creatures and abominable demons, will be buried in the earth and their bodily form (kehrpö) will be completely shattered, through the power of Airyaman formula.
There are also a number of references in the Avesta announcing that after the radiant revelation of Zarathustra, the demons and diabolic forces were driven underground, shattered and buried beneath the earth.
In the legend of Éremón there is a trace of an old connection with marriage, survived in the story that Éremón provided wives to the Cruithnig (Picts).
In the poetic gathas and ancient Zoroastrianism, airyaman formula is the blessing for the Zoroastrian wedding ceremony, when guests are entertained in “honor, kinship and hospitality.” Airyaman has been used in the Zoroastrian marriage ritual as a most powerful charm from the start as evidenced by the ancient gatha songs.
In the poetic gathas, airyá refers to the “potential for greatness, godhood and all that is lofty in the wider circle of kinsmen and kinswomen, the noble people.” It comes in Yasna 32.1, 33.3, 33.4, 46.1 and 49.7 as well as in the most powerful airyman formula, at the conclusion of the divine songs. It stands above xvaætû- (own family, kin) and vərəzəná- (fellowship, craft/work.)
The term also appears many times in the heroic Yashts and in the entire Avesta, referring to “wider familial and marital ties, nobility, and honor.”
With Vedic áryaman is invoked another of the Adityas “Sun-Gods,” bhaga, the personification, of “good fortune, the good things of life, good portion or luck.” Vedic bhaga is the same as Avestan/gathic baga and the Russian word for god bog.
Bhaga (Avestan baga), like Aryaman (Avestan Airyaman,) is associated with marriage, and this has been explained on the grounds that in ancient communities marriages were made so that good fortune/prosperity should come through noble generations.
The baga gatha is the song of “good fortune, wondrous dominion,” that comes before the final gatha/song and is concluded by airyaman.
Airyaman formula is also regarded as a the most powerful charm against illness, sorcery and all evil (Y. 54. 2; Yt. 3. 5; Gāh 1. 6; Vd. 20. 12, cf. 22. 6–20) It is exalted in the gathic varšt.mántar verses and Yašt 3 as the greatest of mantras against sickness, decrepitude and decline.
The popularity of Airyaman never waned in ancient Iran, and when in the 3rd century A.C. Manichaean missionaries translated their own scriptures into middle Iranian, the god being whom they identified as the physician of souls, was airyaman, “the healer, the elevating, noble god power!”