The Philosophy : Core Concepts

The Yatha Ahu prayer (yaθā ahū ,Uha ,aqaY), also known as the Ahuna Vairya (ahuna vairiia ,ayriaW ,anuha), is one of the four core manthras of Zoroastrianism, often being seen as encapsulating Zarathushtra’s teachings within a single manthra. Historically, the Yatha Ahu was the single most important prayer in all of Zoroastrianism, being given great theological and textual weight; although in Zoroastrianism today, it has become slightly eclipsed by the Ashem Vohu. The prayer, often difficult to interpret due to its complicated phrasing, is most plainly stating that Ahura Mazda has given life a model by which existence may become better ordered in accordance with the laws of the universe, thereby establishing a universal, societal order by which even the least advantaged individuals are taken care of.

The prayer, or more properly manthra (mąθra ,arq&m ‘tool for the development of the mind’), has a long history in Zoroastrianism. It was seen by later Zoroastrians as the primal utterance of Ahura Mazda, a blueprint which gave birth to all existence. In the Sasanid Dynasty of Iran, the entire Avesta was meticulously organized according to this prayer, with each word and line having direct corollaries in the organization of the Avesta. The Yatha Ahu also played an important role in the conversion process (Sedreh Pooshi), being what one prayed as they tied the sacred kushti cord around their waste, a role which it still holds today.

The Yatha Ahu was composed by Zarathushtra himself, originally as the final stanza of Yasna 29,^[1] although for uncertain reasons, it was extracted as an individual text. The manthra, as such, bears all the compositional styles of Zarathushtra: complex and interconnected grammar; a tendency to say multiple things at once; and a crypticness upfront which eventually yields to a greater understanding once deciphered. Because of this, the Yatha Ahu requires dedicated study and contemplation to truly understand what the manthra is saying, although this will lead to much greater wisdom once it is understood.

,Acah ,TIcTACa ,Sutar ,Aqa ,OyriaW ,Uha ,AqaY
,iAdzam ,SuVhMa ,mLnanqoayK ,OhManam ,Adzad ,SuVhMaW
.,mvrAtsAW ,Tadad ,OybuJird ,miY ,A,iAruha ,AcmvrqaSx

yaθā ahū vairiiō aθā ratuš aṣ̌āt̰cīt̰ hacā
vaŋhə̄uš dazdā manaŋhō š́iiaoθnanąm aŋhə̄uš mazdāi
xšaθrəmcā ahurāi.ā yim drigubiiō dadat̰ vāstārəm

As it is worth choosing by existence, may that Model, in accord with the Order of existence,
Due to the Good Mind and the actions of the living, establish
The Dominion for Mazdā Ahura, which would provide the needy a good reality.

Breakdown
Before getting into the specifics, the meaning of the word ratu, around which this manthra rotates, must be discussed. The word comes from the root ar- ‘to fix, to set’ (the same root in aṣ̌a /arta/) with the suffix -tu. Traditionally, in western scholarship, this word has been translated as ‘judgment’ or ‘judge’, in the legalistic sense, although this likely misses the true meaning of the word. To this point, the translation of ‘model’ was proposed by Skjaervo^[2], which more accurately conveys the usage of the word. In my view, a ratu is literally a model by which a conflict or situation can be set right, therefore being akin to judgment, albeit more restorative than punitive and applicable to other areas of life than just law. At the same time, the word ratu can also mean ‘a person who gives models’. As such, it could literally be translated as “modeller, model-giver”, but it is better understood as ‘sage, intellectual, spiritual guide’. These two different meanings of ratu are being played upon in this manthra, leading to multiple interpretations, as is seen below.

Now, let us take a closer look at the meaning of each line:

yaθā ahū vairiiō | aθā ratuš aṣ̌āt̰cīt̰ hacā
ẏaθā ‘as’ ahū ‘by existence’ vairiiō ‘worth being chosen’ aθā ‘so too’ ratuš ‘the model (subject)’ aṣ̌āt̰cīt̰ hacā ‘in accord with Asha’
‘As it is worth being chosen by existence, that Model(er), in accord with the Order of existence’

Here, the manthra makes a rather profound statement, far ahead of its time, that the leaders of communities should be chosen by people in a rational evaluation of the leaders character. This democratic sense is built off the notion that the goodness and progression of reality is meant for each and every living being to reach its best possible state. If a Ratu were to be entrusted with this responsibility, they must, by necessity, be chosen with the consent and support of those they are entrusted with guiding. In a separate sense, this manthra is also saying that a model, by which reality would be healed or improved, should be chosen in an honest evaluation of the laws of the universe and the context of reality for which it is relevant.

vaŋhə̄uš dazdā manaŋhō | š́iiaoθnanąm aŋhə̄uš mazdāi
vaŋhə̄uš ‘of the Good…’ dazdā ‘should be established’ manaŋhō ‘… Mind’ š́iiaoθnanąm ‘of the actions’ aŋhə̄uš ‘of existence’ mazdāi ‘for (the sake of) Mazdā’
‘Should be established in accord with the Good Mind and the actions of the living, for Mazdā’

Here, the manthra continues the previous statement, qualifying that a spiritual leader should be assessed by means of an honest and holistic intellectual evaluation of their character, and that, if determined to be the right person for the position, they should be established and supported by the actions of the whole community. Separately, the Yatha Ahu is also saying that one who wishes to devise a model, whether it be a solution to set a situation right, a theory of how the universe works, or a concept of something to create in the physical world, they should consult with their Good Mind (being both the creative and intellectual parts of the mind) and enact this model with respect to the practical, physical constraints of the world around them. All these actions, done in accordance with the laws of the universe, would satisfy the creator of existence, Mazdā.

xšaθrəmcā ahurāi.ā yim drigubiiō dadat̰ vāstārəm
xšaθrəmcā ‘and the Dominion (object) ahurāi.ā ‘ for (the sake of) Ahura’ yim ‘whom’ drigubiiō ‘for the needy’ dadat̰ ‘would give’ vāstārəm ‘a pasture’
‘(would establish) the Dominion for the Lord, which would provide the needy a pasture (good reality)’

In this final line, the purpose of the manthra becomes clear. Due to the grammar, the verb dazdā^[3], which in the previous line indicated that the ratu ‘should be established’, now signifies that the ratu should establish a Dominion by which even the poorest and neediest are given a good existence. Here, the word vāstārəm, literally meaning ‘pasture’, is part of an extended metaphor in the Gathas, where all of life is referred to as a cow; the pasture, then, is a place where life (‘the cow’) could flourish and thrive, free of harm and oppression. Therefore, this line is saying that the person who would establish and lead a community, organization, or society should ensure that all are provided with a good life, especially the neediest ones unable to advocate for themselves. Alternatively, it is saying that any models that one may devise should work towards the betterment of the world, especially those parts that are least considered.

All together, we have the following translation:

As it is worth choosing by existence, may that Model(er), in accord with the Order of existence,
Be established from (use of) the Good Mind and the actions of the living, (thus) establishing
The Dominion for Supreme Wisdom, who would provide the needy a good pasture.

Interpretation
At its core, the Yatha Ahu is telling us that Ahura Mazda has provided us with a model— embedded deep within the core of reality—that would enable us to bring about a better way of living. This model is not dictated in some religious book, but it is instead to be discovered by the intellectual efforts of individuals dedicated to the good (vaŋhə̄uš manaŋhō) seeking to anchor their thoughts in an honest appraisal of the way in which the universe works (aṣ̌āt̰cīt̰ hacā). By seeking to apply this model in the material world (š́yaōθnanąm aŋhə̄uš), one could see it substantiated (xšaθrəmcā), whereby it would benefit all involved, even the most vulnerable and needy in society (drigubiiō). Through these sorts of actions, they would be working towards their own attainment of a higher, supreme wisdom (mazdāi… ahurāi.ā) and the establishment of an ideal and equitable society (xšaθrəmcā… vāstārəm) thereby satisfying the creator of all existence.

As I see it, this prayer has 3 primary interpretations, the first of which is detailed above. In its simplicity, the Yatha Ahu tells us that when we are encountered with a problem, or wish to live and conduct ourselves in a way that is seeking to better existence, we are to turn to our good minds to find a model for how a given thing/situation can be better ordered according to Asha. Therefore, each Zoroastrian is implored to live in a way that seeks to fix the ails, negative aspects, and disorderings in life, rather than just following a list of ordinances or precepts. For example, if one were to find themselves in charge of an organization or business, they should seek to provide ways in which it could be better ordered in accordance with Asha and that it would toward the betterment of all the people involved. Another example would be, if living in a family with some amount of conflict or strife, a Zoroastrian should find a model by which the family can live in harmony with each other, finding peace in some areas, finding better ways to behave in others, and, most importantly, emphasizing that all individuals need to work through their underlying issues to become healthier and kinder.

The Yatha Ahu, secondly, tells us that all these individual models—whereby existence can become better ordered in the minute—are representative of the ultimate model given by Ahura Mazda, whereby existence can be healed of all causes of disorder, harm, and destruction, thereby being brought to its ideal state. In Zoroastrianism, this concept is called Frasho-Kereti, the act of making existence perfect. Of course, this shouldn’t be understood as their being a single, distinct model that would make existence perfect, but instead that there is a grand, universal model that we are progressively uncovering as we discover the truths of the universe, and subsequently better ways to live and structure our lives.

Finally, the Yatha Ahu also provides communities with a model by which they are to choose their religious leaders. These leaders, or ratus, are, in truth, sages, intellectuals, and spiritual guides who would lead communities of Zoroastrians. The primary responsibility of ratus, in history, was to provide individuals and communities with models (ratu), thereby resolving disputes, providing direction to uncertain individuals, formulating better ways of conducting oneself or one’s endeavors, leading seasonal celebrations, and inspiring growth in the community and in the individual. This is, in actuality, the true Zarathushtrian ‘priest’, a wise and caring guide who helps and inspires all around them. While one of the most prominent types of Zoroastrian priests in history, today, the position has completely disappeared. Perhaps now, the Yatha Ahu can serve not only as a model for the betterment of the world but also as a model for the revival of the position of Ratu. Then, the modern Zoroastrian movement could have religious leaders that promote the spiritual growth and health of their communities, helping us all in our efforts towards greater wisdom and understanding.

Pronunciation and Recitation
As the proper pronunciation of Avestan is rather challenging, it is best to learn the pronunciation in a way that is easy for you. v is to be pronounced like a w; š, ṣ̌, and š́ can be pronounced like sh; c is pronounced like ch; θ is pronounced like th; ŋ is pronounced like the ‘ng’. ə̄u makes a similar sound to the British o sound; āi makes the sound in eye; and aō makes the ow sound in cow, found.

As for the recitation, the Yatha Ahu is in the standard meter of the Ahunavaiti Gatha (Yasna 28-34), meaning that there are three lines of 16 syllables. The lines are then divided in the middle with a caesura (symbol: |) after the seventh syllable. As for the recitational style, it is best to learn how to speak it aloud in a simple manner, with a brief pause at the caesura. Then, after having learned the prayer, and ideally having studied and meditated on it, one can learn or invent ways of singing or reciting it. Also, due to this meter, a few minor emendations to the text must be made that are also known to us via linguistics, as marked by asterisks.^[4]

`,Acah ,TIcTACa ,Sutar `,Aqa ,OYiriaW ,Uha ,AqaY
`,iAadzam ,SuVhMa ,maananqoayK `,OhManam ,Adzad ,SuVhMaW
.,mvrAtsAW ,Tadad ,OybuJird ,miY `,AyAruha ,AcmvrqaSx

yaθā ahū *variyō | aθā ratuš aṣ̌āt̰cīt̰ hacā (7-9)
vaŋhə̄uš dazdā manaŋhō | *š́yaōθnana’am aŋhə̄uš *mazda’āi (7-9)
xšaθrəmcā ahurāi.ā | yim drigubyō dadat̰ vāstārəm (7-9)

1. See Martin Schwartz Gathic Compostional History, Y 29, and Bovine Symbolism.  ↑
2. See Prods Oktor Skjærvø, Old Avestan Primer, page xii. ↑
3. dazdā is the 3rd person singular injunctive middle of the verb da- ‘to establish, create’; the middle means it can be both passive or “active-reflexive”, depending on the context. The sense of the injunctive here seems to be the archaic one, signifying that an action should happen. ↑
4. These emendations are uniform throughout the Gathas, always fixing the meter where these forms (and others) appear. ↑