Ashem Vohu

The Ashem Vohu (/ˈʌʃɛm ˈvɔːhuː/, Avestan: 𐬀𐬴𐬆𐬨⸱𐬬𐬊𐬵𐬏 aṣ̌əm vohū) is the second most important manthra, and one of the most important prayers in Zoroastrianism. It is dedicated to Asha, a Zoroastrian concept denoting truth, order or righteousness.

Together with the Ahuna Vairya, the Yenghe hatam, and the Airyaman ishya; the Ashem vohu forms the four manthras that enclose the Gathas in the Yasna. It is also at the end of most of the prayers in the Khordeh Avesta, except a certain few, most notably the Fravarane.

In the Yasna, the Ahuna Vairya (Y. 27.13), the Ashem vohu (Y. 27.14), and the Yenghe hatam (Y. 27.15) precede the Gathas, which are followed by the Airyaman ishya (Y. 54.1). Together with the Yasna Haptanghaiti, these texts form the Old Avestan layer of the Avesta. In the Younger Avestan portions of the texts, the Ashem vohu is mentioned more than 200 times.

The Ashem vohu is overall the shortest of the four Gathic manthras. It is dedicated to asha, a central concept of Zoroastrianism. It consists of only twelve words which are arranged in an alliterative fashion. This may have helped ordinary people to more easily remember it. It repeatedly uses the words aṣ̌a (truth, order), vohū/vahištā (good/best), astī (is) and uštā (desire); showing the centrality of these terms. It has been argued that it was one of the prayers used from early on at the five daily times of prayer known as gáh.

Prayer
aṣ̌əm vohū vahištəm astī
uštā astī uštā ahmāi
hyat̰ aṣ̌āi vahištāi aṣ̌əm

IPA Transliteration:
aʂəm vohuː vahiʃtəm astiː
uʃtaː astiː uʃtaː ahmaːi
hjat aʂaːi vahiʃtaːi aʂəm

The text poses a number of challenges for a grammatical analysis. The term vohū translates to good and can be used as a regular adjective or as a noun. In the latter case it acquires the meaning of possession, comparable to the English noun good in the sense of item of merchandise. The first line can therefore mean both "asha is the best possession" or "asha [is] good, it is best." The term uštā is equally ambiguous. It can be derived from ušta (desired things) or from ušti (desire). Finally, the term ahmāi can refer to itself or to the next words hyat̰ aṣ̌āi. These ambiguities have resulted in a number of diverging translations, none of which has found universal acceptance.

There are many translations that all differ significantly due to the complexity of Avestan and the concepts involved. For example: