Ashem Vohu
Introduction The '''Ashem Vohu''' (, Avestan: 𐬀𐬴𐬆𐬨 𐬬𐬊𐬵𐬏 aṣ̌əm vohū) is the second most important mantra, 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 mantras 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 Avesta 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.
Text and interpretation The Ashem vohu is overall the shortest of the four Gathic mantras. 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''.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.
Translations There are many translations that all differ significantly due to the complexity of Avestan and the concepts involved. For example:or:or:or:or:
Sogdian version In the early 20th century, several thousands documents were discovered by the Daoist monk Wang Yuanlu  in the Library Cave at Dunhuang. They were subsequently acquired and brought to Britain by Sir Aurel Stein. In these documents, a Sogdian version of the Ashem Vohu was discovered in the 1970 and translated by Nicholas Sims-Williams.This version shows some phonological and linguistic peculiarities compared to the extant Avestan version. Ilya Gershevitch has, therefore, opined that the Ashem Vohu must have been known to the Sogdians before they converted to Zoroastrianism. Combined with the fact that it contains no specific Zoroastrian beliefs, Gershevitch concluded that the mantra should be considered to be pan-Iranian.
See also * Mantra (Zoroastrianism)* Zoroastrian prayer
References ===Notes======Citations======Bibliography===* * * * * * * * * * * *
Further reading * Ašǝm Vohū at ''Encyclopædia Iranica''