From the Ushtavaiti Gatha of the Avesta
Yasna 46 is the fourth and final hymn of the Ushtavaiti Gatha (Yasna 43–46), the second of the five Gāthā collections attributed to the prophet Zarathustra (Zoroaster). Known traditionally as the Lament, it opens with one of the most human cries in all scripture — "To what land shall I turn? Whither shall I turn for protection?" — and reveals the prophet at his most isolated. Where Yasna 43 declared his identity, Yasna 44 posed questions to God, and Yasna 45 proclaimed with certainty, Yasna 46 turns inward to a man abandoned by relatives, shunned by friends, surrounded by rulers inclined to untruth, and asking how he can possibly fulfill his mission.
The hymn's nineteen verses move from desolation to resolve. The opening verses (1–3) voice the prophet's loneliness and appeal to Ahura Mazdā for love and guidance. The middle section (4–11) addresses the cosmic struggle between asha (truth) and druj (falsehood) — those who obstruct the righteous, those who protect the vulnerable, the divine fire and Vohu Manah as the only guardians, and the Chinvat Bridge where the wicked meet their judgment. The final section (12–19) names specific allies: the Turanian Fariyana and his progeny, Spitama Zarathustra himself as the one to be supported, Kava Vishtaspa the brave king, the scions of Haechat Aspa and Spitama, Frashaoshtra and Jamaspa of the Hvogva family. The Lament is thus both the prophet's darkest hour and his gathering of forces — the loneliest hymn that ends by naming every friend.
This translation is by Mobed Firouz Azargoshasb, published by the Council of Iranian Mobeds of North America (1988). The Avestan source text in romanised transliteration follows the English for reference and study. With this hymn, the Ushtavaiti Gatha enters the library complete.
Verse 1
To what land shall I turn? Whither shall I turn for protection? My relatives have left me alone and my friends keep themselves apart from me. My co-workers bring no satisfaction for me. The rulers of the country are all inclined to untruth. How can I please Thee, O Ahura, by fulfilling my mission.
Verse 2
I am well aware, O Mazda, of my inability and insignificant possessions. My wealth is small and my friends and well wishers few in number. To Thee I appeal, O Ahura, like a beloved who expects love, kindness and perfect bliss from his lover. Let me enjoy the might of love and good thought, O my Lord, through Asha, the eternal law of truth and purity.
Verse 3
When shall, O Mazda, dawn the days of good luck, and people of the world will go towards Asha? When shall the saviors of mankind guide the people with their knowledge, wisdom and effective teachings? To whom shall Vohuman, good thought, show inclination? I have chosen Thee, O Ahura, as my teacher and loving gospel.
Verse 4
The followers of untruth try to prevent those who support Asha from advancing towards their sacred goal, i.e. truthfulness, righteousness and flourishing of the province and country. They are well-known for their unfriendly actions. The persons who oppose the followers of untruth, O Mazda, with heart and soul, he shall lead the world to real and true wisdom.
Verse 5
The strong and wise man who welcomes with consideration a suppliant whether the followers of truth or untruth according to Law Divine, and out of love and humanity he is the follower of Asha and his life is full of rectitude and righteousness. He is a wise man, O Mazda Ahura, who saves the naïve from going astray and soul destroying path, leading him to self-reliance and self knowledge.
Verse 6
If a strong man does not guide a wicked person towards righteousness, he shall get ensnared by the followers of untruth. One who wishes victory for the followers of untruth and supports them shall himself become the follower of untruth; and one who represents the truthful man and loves them shall be regarded as righteous. This is the eternal law laid down by Thee, O Ahura, since the day Thou didst create the human being.
Verse 7
Whom, O Mazda, hast Thou appointed as my protector except Thine own Fire and Thy Vohuman, when the follower of untruth sets himself against me with violence? To the working of these two together, O Ahura, the Eternal Law of Truth shall be fulfilled. Do Thou declare clearly this sacred lore to me. O my Lord, so that my soul and conscience may realize this sacred truth.
Verse 8
One who thinks of injuring Life, his wicked deeds shall not injure me but the result of this hatred shall recoil to himself. His deeds of hatred and wickedness shall prevent his self from knowing Perfect Life and performing good works. Anger and hatred shall nowise guard him, O Mazda, from an Evil Life which shall be his lot.
Verse 9
Who is that Great One, the foremost teacher, who taught us that Thou art alone the most worthy to be invoked, and Thou art the holy Judge of all acts as Lord of Truth. We shall strive, O my Lord, to unveil the mysteries of life and the Eternal Law of Asha through Vohuman, and to get aware of the Law of Truth as declared by the Creator.
Verse 10
The man or woman who performs the work which has been declared as the best by Thee, O Ahura Mazda, in this world, such a person shall enjoy Asha and Khshathra's reward which is spiritual strength and serving of humanity. The said spiritual strength can only be achieved through Vohuman. I shall teach them, O my Lord, to worship Thee alone, and shall guide them when they march across the Chinvat Bridge.
Verse 11
Kavians and Karapans, the devil worshipping priests and princes are united and try to destroy the spiritual or true lives of the people by their evil deeds; and when they approach the judgment bridge, they are ashamed of their souls and inner-selves which shall chide them as they fall down in the abode of untruth, where they are obliged to dwell forever.
Verse 12
When relatives and strong progeny of the Turanian Fariyana show inclination towards Asha and strive for the advancement of life and prosperity of the world, then Fariyana shall weld them together through Vohuman and shall reveal to them Mazda Ahura's Law that leads to bliss and salvation.
Verse 13
One who satisfies the holy Spitama Zarathushtra and helps him to fulfill his mission, verily that man shall be renowned as upright. To him Mazda Ahura shall grant the best life, and in wider circles shall his love and Vohuman extend. Him shall we regard, O my Lord, close knit with Asha and in tune with Ahura's Law.
Verse 14
Who is your righteous friend, O Zarathushtra, the follower of truth? Who is the person that would strive for the spreading of fame of the Magas Brotherhood? This person is certainly of Kava Vishtaspa, the brave king. I shall deliver, O Ahura, Thy heavenly message to the people, enabling them to live in such a way as to deserve Thy Abode.
Verse 15
O, scions of Haechat Aspa and Spitama, I shall now teach you something which is best for ye to hear. It will enable you to know the wise from the unwise. Besides through good deeds, you shall reach Asha as specified by Ahura's Eternal Law.
Verse 16
O, Frashaoshtra of the family of Hvogva, do guide the faithful devotees to perfection and light eternal, as we both do wish same; where truth, love and devotion are united; and good mind along with spiritual strength reign supreme; where Mazda Ahura dwells in His glory.
Verse 17
O, Wise Jamaspa of Hvogva family learn this point that movement and activity are better than laziness and inactivity. Therefore, worship Him with full conscience and good deeds. Worship Ahura Mazda, who discerns the wise from the unwise and is Guardian of This World.
Verse 18
The best I promise truly to the man who helps me whole heartedly in fulfilling my mission. I would offer my best love and gifts to such a person through Vohuman. However, I shall oppose him, who places himself in opposition to me. O, Ahura Mazda, I shall fulfill Thy wish since this is the choice of my mind and heart.
Verse 19
Who so fulfills Zoroaster's best wish, he shall enjoy an Eternal Life as reward. His wishes and heart's desires shall be accomplished in this world. All this, O Mazda, Thou most wise, have revealed to me.
Colophon
Yasna 46 is the fourth and final hymn of the Ushtavaiti Gatha (Yasna 43–46), the second of the five Gāthā collections attributed to Zarathustra. Known as the Lament, its nineteen verses open with a cry unique in world scripture — a prophet abandoned by kin and community, appealing to God not with authority but with vulnerability. The hymn's dramatic arc moves from isolation through cosmic theology to the naming of specific historical allies: Kava Vishtaspa, the Turanian Fariyana, Frashaoshtra and Jamaspa of the Hvogva family, the scions of Haechat Aspa and Spitama. The God who was questioned in Yasna 44, who was proclaimed in Yasna 45, is here the only remaining friend — the last protector when fire and good mind are all the prophet has. With this hymn, the four Ushtavaiti hymns enter the library complete.
Translation by Mobed Firouz Azargoshasb, published by the Council of Iranian Mobeds of North America (March 1988). Electronic version authorised by Mobed Mehraban Zarthoshty of Vancouver, Canada (August 1997). Five digitisation errors in the electronic text have been silently corrected where the intended reading was unambiguous: "nine" for "naïve" (verse 5, the original yields no coherent reading and is a plausible transcription error), "and/or" for "and" (verse 5, editorial artifact unlikely in the 1988 print edition), "ensnare" for "ensnared" (verse 6, past participle required after "shall get"), "made down" for "laid down" (verse 6, standard English idiom for establishing a law), and "is mission" for "his mission" (verse 13, dropped letter). Five footnote markers and their associated endnotes have been removed per the library's editorial convention of presenting clean body text. Reproduced for scholarly and archival purposes with attribution, per the translator's stated permissions.
Compiled and formatted for the Good Work Library by the New Tianmu Anglican Church, 2026.
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Avestan Source Text (Romanised Transliteration)
Old Avestan source text from avesta.org, based on the edition of Karl Friedrich Geldner (Avesta: The Sacred Books of the Parsis, Stuttgart, 1896). Presented here for reference, study, and verification alongside the English translation above.
Verse 1
kâm nemôi zãm kuthrâ nemôi ayenî pairî hvaêtêush airyamanascâ dadaitî nôit mâ xshnâush ýâ verezênâ hêcâ naêdâ dah'yêush ýôi sâstârô dregvañtô kathâ thwâ mazdâ xshnaoshâi ahurâ.
Verse 2
vaêdâ tat ýâ ahmî mazdâ anaêshô mâ kamnafshvâ hyatcâ kamnânâ ahmî gerezôi tôi â-ît avaênâ ahurâ rafedhrêm cagvå hyat fryô fryâi daidît âxsô vanghêush ashâ îshtîm mananghô.
Verse 3
kadâ mazdâ ýôi uxshânô asnãm anghêush darethrâi frô ashahyâ frâreñtê verezdâish sêñghâish saoshyañtãm xratavô kaêibyô ûthâi vohû jimat mananghâ maibyô thwâ sãstrâi verenê ahurâ.
Verse 4
at têñg dregvå ýêñg ashahyâ vazhdrêñg pât gå frôretôish shôithrahyâ vâ dah'yêush vâ duzhazôbå hãs hvâish shyaothanâish ahêmustô ýastêm xshathrât mazdâ môithat jyâtêush vâ hvô têñg frô-gå pathmêñg hucistôish carât.
Verse 5
ýê vâ xshayãs adãs drîtâ ayañtem urvâtôish vâ huzêñtush mithrôibyô vâ rashnâ jvãs ýê ashavâ dregvañtem vîcirô hãs tat frô hvaêtavê mruyât uzûithyôi îm mazdâ xrûnyât ahurâ.
Verse 6
at ýastêm nôit nâ isemnô âyât drûjô hvô dâmãn haêthahyâ gât hvô zî dregvå ýê dregvâitê vahishtô hvô ashavâ ýahmâi ashavâ fryô hyat daênå paouruyå då ahurâ.
Verse 7
kêm-nâ mazdâ mavaitê pâyûm dadât hyat mâ dregvå dîdareshatâ aênanghê anyêm thwahmât âthrascâ mananghascâ ýayå shyaothanâish ashem thraoshtâ ahurâ tãm môi dãstvãm daênayâi frâvaocâ.
Verse 8
ýê vâ môi ýå gaêthå dazdê aênanghê nôit ahyâ-mâ âthrish shyaothanâish frôsyât paityaoget tâ ahmâi jasôit dvaêshanghâ tanvêm â ýâ îm hujyâtôish pâyât nôit duzhjyâtôish kâcît mazdâ dvaêshanghâ.
Verse 9
kê hvô ýê-mâ aredrô côithat pouruyô ýathâ thwâ zevîshtîm uzemôhî shyaothanôi speñtem ahurem ashavanem ýâ-tôi ashâ ýâ ashâi gêush tashâ mraot isheñtî mâ tâ tôi vohû mananghâ.
Verse 10
ýê vâ môi nâ genâ vâ mazdâ ahurâ dâyât anghêush ýâ-tû vôistâ vahishtâ ashîm ashâi vohû xshathrem mananghâ ýãscâ haxshâi xshmâvatãm vahmâi â frô-tâish vîspâish cinvatô frafrâ peretûm.
Verse 11
xshathrâish ýûjên karapanô kâvayascâ akâish shyaothanâish ahûm mereñgeidyâi mashîm ýêñg hvê urvâ hvaêcâ xraodat daênâ hyat aibî-gemen ýathrâ cinvatô peretush ýavôi vîspâi drûjô demânâi astayô.
Verse 12
hyat us ashâ naptyaêshû nafshucâ tûrahyâ uzjên fryânahyâ aojyaêshû ârmatôish gaêthå frâdô thwaxshanghâ at îsh vohû hêm aibî-môist mananghâ aêibyô rafedhrâi mazdå sastê ahurô.
Verse 13
ýê spitâmem zarathushtrem râdanghâ maretaêshû xshnâush hvô-nâ ferasrûidyâi eredhwô at hôi mazdå ahûm dadât ahurô ahmâi gaêthå vohû frâdat mananghâ têm vê ashâ mêhmaidî hushhaxâim.
Verse 14
zarathushtrâ kastê ashavâ urvathô mazôi magâi kê vâ ferasrûidyâi vashtî at hvô kavâ vîshtâspô ýâhî ýêñgstû mazdâ hademôi minash ahurâ têñg zbayâ vanghêush uxdhâish mananghô.
Verse 15
haêcat-aspâ vaxshyâ vê spitamånghô hyat dâthêñg vîcayathâ adâthãscâ tâish ýûsh shyaothanâish ashem xshmaibyâ daduyê ýâish dâtâish paouruyâish ahurahyâ.
Verse 16
ferashaoshtrâ athrâ-tû aredrâish idî hvô-gvâ tâish ýêñg usvahî ushtâ-stôi ýathrâ ashâ hacaitê ârmaitish ýathrâ vanghêush mananghô îshtâ xshathrem ýathrâ mazdå varedemãm shaêitî ahurô.
Verse 17
ýathrâ vê afshmânî sêñghânî nôit anafshmãm dêjâmâspâ hvô-gvâ hadâ vêstâ vahmêñg seraoshâ râdanghô ýê vîcinaot dâthemcâ adâthemcâ dañgrâ mañtû ashâ mazdå ahurô.
Verse 18
ýê maibyâ ýaosh ahmâi ascît vahishtâ mah'yå ishtôish vohû côishem mananghâ ãstêñg ahmâi ýê nå ãstâi daidîtâ mazdâ ashâ xshmâkem vârem xshnaoshemnô tat môi xratêush mananghascâ vîcithem.
Verse 19
ýê-môi ashât haithîm hacâ vareshaitî zarathushtrâi hyat vasnâ ferashôtemem ahmâi mîzhdem haneñtê parâhûm manê-vistâish mat vîspâish gâvâ azî tâcît môi sãs tvêm mazdâ vaêdishtô!
Source Colophon
Avestan text in romanised transliteration from avesta.org, the Joseph H. Peterson Encyclopaedia on Iran, based on the critical edition by Karl Friedrich Geldner (Avesta: The Sacred Books of the Parsis, 3 vols., Stuttgart, 1886–1896). The transliteration follows the avesta.org convention, consistent with the Yasna 28 through Yasna 45 source texts in this archive. Liturgical performance directions (zôt u râspî) and repetition markers have been omitted for clarity, following the convention established for the Ahunavaiti and Ushtavaiti Gatha source texts in this archive. A stray digital artifact ("dà") has been removed from verse 9. The Gāthās survive in manuscripts no older than the fourteenth century CE, but linguistic analysis places their composition in the second millennium BCE, contemporary with the Rigvedic hymns.
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