Yasht 8 of the Khorda Avesta
The Yashts are the great devotional hymns of the Avesta — longer compositions addressed to individual divinities (yazatas), preserved in Young Avestan and forming the mythological and narrative heart of Zoroastrian scripture. Where the Gathas are philosophy, the Yashts are vision: battle, transformation, prayer, and rain.
The Tishtrya Yasht (Yasht 8) is the hymn to the star Sirius — called Tishtrya in Avestan, the brightest star in the sky and lord of the rains. The hymn tells a story: Tishtrya descends to the cosmic sea Vouru-Kasha in three forms — a young man of fifteen, a golden-horned bull, and a white horse with golden ears — and there battles the demon Apaosha, the dark horse of drought. Defeated at first because humanity has neglected his worship, Tishtrya cries out in anguish. Ahura Mazda himself offers sacrifice, and the star rises strengthened, overthrows the demon, and makes the sea boil until the rain-clouds form and the waters flow to the seven lands of the earth.
The hymn’s theology is direct: worship sustains the cosmos. When humanity fails to offer sacrifice, even the stars weaken. When the offering is made, the rains come, the drought breaks, and the world is healed. Tishtrya is the mechanism of fertility — the bright star whose rising in late July signals the coming of the rains across the Iranian plateau.
I.
Ahura Mazda spoke to Spitama Zarathushtra, saying:
We worship the lordship and sovereignty of Tishtrya,
by which he guards the moon, the dwelling, and the food,
when my glorious stars rise up
and bestow their gifts upon mortals.
I will sacrifice to the star Tishtrya,
who gives the fields their portion of water.
We offer libations to Tishtrya, the bright and glorious star,
who gives a happy dwelling and a good dwelling —
the white, the shining, seen from afar, and piercing;
the health-bringing, loud-snorting, and high,
piercing from afar with his undefiled rays —
and to the waters of the wide sea,
the good Vanguhi of wide renown,
and the species of the Bull made by Mazda,
the awful kingly Glory,
and the Fravashi of the holy Spitama Zarathushtra.
For his brightness and glory I will offer him
a sacrifice worth being heard —
to the star Tishtrya.
We offer to Tishtrya, the bright and glorious star,
the libations, the haoma and meat, the baresman,
the wisdom of the tongue, the holy words,
the speech, the deeds, the libations,
and the rightly-spoken words.
II.
We sacrifice to Tishtrya, the bright and glorious star,
who is the seed of the waters,
powerful, tall, and strong,
whose light goes far —
powerful and working mightily —
through whom the brightness and the seed of the waters
come down from the high Apam Napat.
For his brightness and glory I will offer him
a sacrifice worth being heard.
III.
We sacrifice to Tishtrya, the bright and glorious star,
for whom the flocks and herds and men long,
looking forward for him
and deceived in their hope:
“When shall we see him rise,
the bright and glorious star Tishtrya?
When will the springs run with waves
thick as a horse’s shoulder and thicker still?
Or will they never come?”
For his brightness and glory I will offer him
a sacrifice worth being heard.
IV.
We sacrifice to Tishtrya, the bright and glorious star,
who flies toward the sea Vouru-Kasha
as swiftly as the arrow
darted through the heavenly space —
which Erekhsha, the swift archer,
the Arya among the Aryas
whose arrow was the swiftest,
shot from Mount Khshaotha to Mount Hvanvant.
For Ahura Mazda gave him aid,
and the waters and the plants,
and Mithra, lord of wide pastures,
opened a wide way before him.
For his brightness and glory I will offer him
a sacrifice worth being heard.
V.
We sacrifice to Tishtrya, the bright and glorious star,
who strikes the Pairikas, who vexes the Pairikas —
who, in the shape of worm-stars,
fly between the earth and the heavens —
in the sea Vouru-Kasha,
the powerful sea, the great, the deep,
the sea of salt waters.
He goes to its waters in the shape of a horse,
in a holy shape,
and down there he makes the waters boil over,
and the winds blow powerfully above, all around.
Then Satavaesa makes those waters flow down
to the seven lands of the earth,
and when he has arrived below,
he stands, beautiful,
spreading ease and joy upon the fertile lands,
thinking in himself:
“How shall the lands of the Aryas grow fertile?”
For his brightness and glory I will offer him
a sacrifice worth being heard.
VI.
We sacrifice to Tishtrya, the bright and glorious star,
who spoke to Ahura Mazda, saying:
“Ahura Mazda, most beneficent Spirit,
Maker of the material world, thou Holy One!
If men would worship me with a sacrifice
in which I were called by my own name,
as they worship the other yazatas
with sacrifices in which they are called by their own names,
then I should have come to the faithful at the appointed time —
I should have come in the appointed time
of my beautiful, immortal life,
whether it be one night, or two nights,
or fifty, or a hundred.”
We sacrifice to Tishtrya.
We sacrifice to the rains of Tishtrya.
We sacrifice to the first star.
We sacrifice to the rains of the first star.
I will sacrifice to the stars Haptoiringa,
to oppose the Yatus and the Pairikas.
We sacrifice to Vanant, the star made by Mazda,
for the well-shaped strength,
for the victory made by Ahura,
for the crushing Ascendant,
for the destruction of what distresses us,
for the destruction of what persecutes us.
We sacrifice to Tishtrya, whose sight is sound.
For ten nights, O Spitama Zarathushtra,
Tishtrya, the bright and glorious star,
mingles his shape with light,
moving in the shape of a man of fifteen years —
bright, with clear eyes, tall,
full of strength, strong, and swift.
He is active as the first man was.
He goes on with the strength of the first man.
He has the power of the first man.
He calls the people to assemble.
He asks, saying:
“Who now will offer me libations
with the haoma and the holy meat?
To whom shall I give wealth of sons,
a troop of sons,
and the purification of his own soul?
Now I ought to receive sacrifice and prayer
in the material world,
by the law of the highest righteousness.”
The next ten nights, O Spitama Zarathushtra,
the bright and glorious Tishtrya
mingles his shape with light,
moving in the shape of a golden-horned bull.
He calls the people to assemble.
He asks, saying:
“Who now will offer me libations
with the haoma and the holy meat?
To whom shall I give wealth of cattle,
a herd of cattle,
and the purification of his own soul?
Now I ought to receive sacrifice and prayer
in the material world,
by the law of the highest righteousness.”
The next ten nights, O Spitama Zarathushtra,
the bright and glorious Tishtrya
mingles his shape with light,
moving in the shape of a white, beautiful horse
with golden ears and a golden caparison.
He calls the people to assemble.
He asks, saying:
“Who now will offer me libations
with the haoma and the holy meat?
To whom shall I give wealth of horses,
a troop of horses,
and the purification of his own soul?
Now I ought to receive sacrifice and prayer
in the material world,
by the law of the highest righteousness.”
Then, O Spitama Zarathushtra,
the bright and glorious Tishtrya
goes down to the sea Vouru-Kasha
in the shape of a white, beautiful horse
with golden ears and a golden caparison.
But there rushes down to meet him
the Daeva Apaosha
in the shape of a dark horse —
black with black ears,
black with a black back,
black with a black tail,
stamped with brands of terror.
They meet together, hoof against hoof,
O Spitama Zarathushtra —
the bright and glorious Tishtrya
and the Daeva Apaosha.
They fight together, O Spitama Zarathushtra,
for three days and three nights.
And then the Daeva Apaosha proves stronger
than the bright and glorious Tishtrya —
he overcomes him.
And Tishtrya flees from the sea Vouru-Kasha
as far as a hathra’s length.
He cries out in woe and distress,
the bright and glorious Tishtrya:
“Woe is me, O Ahura Mazda!
I am in distress, O Waters and Plants!
O Fate, and thou, Law of the worshippers of Mazda!
Men do not worship me with a sacrifice
in which I am called by my own name,
as they worship the other yazatas
with sacrifices in which they are called by their own names.
If men had worshipped me with a sacrifice
in which I had been called by my own name,
as they worship the other yazatas
with sacrifices in which they are called by their own names,
I should have taken to me
the strength of ten horses,
the strength of ten camels,
the strength of ten bulls,
the strength of ten mountains,
the strength of ten rivers.”
Then I, Ahura Mazda,
offer to the bright and glorious Tishtrya
a sacrifice in which he is called by his own name,
and I bring him
the strength of ten horses,
the strength of ten camels,
the strength of ten bulls,
the strength of ten mountains,
the strength of ten rivers.
Then, O Spitama Zarathushtra,
the bright and glorious Tishtrya
goes down to the sea Vouru-Kasha
in the shape of a white, beautiful horse
with golden ears and a golden caparison.
But there rushes down to meet him
the Daeva Apaosha
in the shape of a dark horse —
black with black ears,
black with a black back,
black with a black tail,
stamped with brands of terror.
They meet together, hoof against hoof,
O Spitama Zarathushtra —
the bright and glorious Tishtrya
and the Daeva Apaosha.
They fight together, O Zarathushtra,
until the time of noon.
Then the bright and glorious Tishtrya
proves stronger than the Daeva Apaosha —
he overcomes him.
Then he goes from the sea Vouru-Kasha
as far as a hathra’s length.
“Hail!” cries the bright and glorious Tishtrya.
“Hail to me, O Ahura Mazda!
Hail to you, O Waters and Plants!
Hail, O Law of the worshippers of Mazda!
Hail to you, O lands!
The waters shall flow down unrestrained
to the broad-seeded cornfields,
to the narrow-seeded pasture-fields,
and to the whole of the material world!”
Then the bright and glorious Tishtrya
goes back down to the sea Vouru-Kasha
in the shape of a white, beautiful horse
with golden ears and a golden caparison.
He makes the sea boil up and down.
He makes the sea stream this way and that.
He makes the sea flow this way and that.
All the shores of the sea Vouru-Kasha are boiling over.
All the middle of it is boiling over.
And the bright and glorious Tishtrya
rises up from the sea Vouru-Kasha,
O Spitama Zarathushtra.
The bright and glorious Satavaesa
rises up from the sea Vouru-Kasha.
And vapours rise above Mount Us-hindu
that stands in the middle of the sea Vouru-Kasha.
Then the vapours push forward
in the shape of clouds.
They go following the wind
along the ways which Haoma traverses,
the increaser of the world.
Behind him travels the mighty wind made by Mazda,
and the rain, and the cloud, and the sleet,
down to the lands,
down to the fields,
down to the seven regions of the earth.
Apam Napat, O Spitama Zarathushtra,
divides the waters among the lands
of the material world,
in company with the mighty wind,
the Glory made by the waters,
and the Fravashis of the faithful.
For his brightness and glory I will offer him
a sacrifice worth being heard.
VII.
We sacrifice to Tishtrya, the bright and glorious star,
who from the shining east
moves along his long winding course,
along the path made by the gods,
along the way appointed for him —
the watery way —
at the will of Ahura Mazda,
at the will of the Amesha Spentas.
For his brightness and glory I will offer him
a sacrifice worth being heard.
VIII.
We sacrifice to Tishtrya, the bright and glorious star,
whose rising is watched by men
who live on the fruits of the year,
by the chiefs of deep understanding,
by the wild beasts in the mountains,
by the tame beasts that run in the plains.
They watch him as he comes up to the land
for a bad year or for a good year, thinking:
“How shall the Aryan lands be fertile?”
For his brightness and glory I will offer him
a sacrifice worth being heard.
IX.
We sacrifice to Tishtrya, the bright and glorious star,
swift-flying and swift-moving,
who flies toward the sea Vouru-Kasha
as swiftly as the arrow
darted through the heavenly space —
which Erekhsha, the swift archer,
the Arya among the Aryas
whose arrow was the swiftest,
shot from Mount Khshaotha to Mount Hvanvant.
Ahura Mazda gave him aid,
and the Amesha Spentas,
and Mithra, lord of wide pastures,
showed him the way.
Behind him went the tall Ashi Vanguhi
and Parendi on her light chariot —
ever onward, in his course,
until he reached Mount Hvanvant
on the shining waters.
For his brightness and glory I will offer him
a sacrifice worth being heard.
X.
We sacrifice to Tishtrya, the bright and glorious star,
who strikes the Pairikas,
who destroys the Pairikas —
those whom Angra Mainyu flung forth
to block all the stars
that hold the seed of the waters.
Tishtrya strikes them.
He blows them away from the sea Vouru-Kasha.
Then the wind blows the clouds forward,
bearing the waters of fertility,
so that the kindly showers spread wide —
they spread helpfully and kindly
over the seven regions of the earth.
For his brightness and glory I will offer him
a sacrifice worth being heard.
XI.
We sacrifice to Tishtrya, the bright and glorious star,
for whom long the standing waters
and the running spring-waters,
the stream-waters and the rain-waters:
“When will the bright and glorious Tishtrya
rise up for us?
When will the springs run
with a flow and overflow of waters
thick as a horse’s shoulder —
to the beautiful places and fields,
to the pastures,
even to the roots of the plants,
that they may grow with a powerful growth?”
For his brightness and glory I will offer him
a sacrifice worth being heard.
XII.
We sacrifice to Tishtrya, the bright and glorious star,
who washes away all things of fear,
who stunts the growth of all harm,
and brings health to all creation —
most beneficent,
when he has been worshipped with sacrifice
and propitiated, rejoiced, and satisfied.
For his brightness and glory I will offer him
a sacrifice worth being heard.
XIII.
I will sacrifice to Tishtrya, the bright and glorious star,
whom Ahura Mazda has set as lord and overseer
above all stars —
as he has set Zarathushtra above men —
whom neither Angra Mainyu,
nor the Yatus and the Pairikas,
nor the mortal sorcerers
can deliver unto death,
nor can all the Daevas together
prevail for his destruction.
For his brightness and glory I will offer him
a sacrifice worth being heard.
XIV.
We sacrifice to Tishtrya, the bright and glorious star,
to whom Ahura Mazda has given a thousand senses,
and who is the most beneficent
among the stars that hold the seed of the waters.
He moves in light
with the stars that hold the seed of the waters.
From the sea Vouru-Kasha,
the powerful sea, the great, the deep,
the sea of salt waters,
he goes to all the lakes,
and to all the beautiful caves,
and to all the beautiful channels,
in the shape of a white, beautiful horse
with golden ears and a golden caparison.
Then, O Spitama Zarathushtra,
the waters flow down from the sea Vouru-Kasha,
mother-like, friendly, and healing.
He divides them among the lands —
most beneficent,
when he has been worshipped with sacrifice
and propitiated, rejoiced, and satisfied.
For his brightness and glory I will offer him
a sacrifice worth being heard.
XV.
We sacrifice to Tishtrya, the bright and glorious star,
for whom long all the creatures of the Holy Spirit —
those that live beneath the ground
and those that live above the ground,
those that live in the waters
and those that live on dry land,
those that fly
and those that run in the plains —
and all those that live
within this boundless and endless world
of the Holy Spirit.
For his brightness and glory I will offer him
a sacrifice worth being heard.
XVI.
We sacrifice to Tishtrya, the bright and glorious star —
healthful, wise, happy, and powerful —
who is the lord of a thousand boons
and grants many boons to the man who has pleased him,
whether that man asks or asks not.
“I, O Spitama Zarathushtra, have created the star Tishtrya
as worthy of sacrifice,
as worthy of prayer,
as worthy of propitiation,
as worthy of glorification
as myself, Ahura Mazda —
in order to withstand, to break asunder,
to strike, to drive back
the malice of that Pairika Duzyairya,
whom evil-speaking people call Huyairya.
Had I not created the star Tishtrya
as worthy of sacrifice,
as worthy of prayer,
as worthy of propitiation,
as worthy of glorification
as myself, Ahura Mazda —
in order to withstand, to break asunder,
to strike, to drive back
the malice of that Pairika Duzyairya,
whom evil-speaking people call Huyairya —
then all day long, all night long,
that Pairika Duzyairya would wage war
against this material world of mine,
seeking to destroy its life,
and she would go on,
rushing upon it and around it.
But the bright and glorious Tishtrya
keeps that Pairika in bonds —
with twofold bonds, with threefold bonds,
bonds that cannot be broken,
bonds over all her body.
It is as if a thousand men
were keeping one man bound —
a thousand of those who are strongest in strength.
If the Aryan lands, O Spitama Zarathushtra,
would perform in honour of the bright and glorious Tishtrya
the due sacrifice and invocation,
as that sacrifice and invocation
ought to be performed
in the perfection of holiness —
never should a hostile horde
enter these Aryan lands,
nor any plague, nor leprosy,
nor venomous plants,
nor the chariot of a foe,
nor the uplifted spear of a foe.”
Zarathushtra asked:
“What is then, O Ahura Mazda,
the sacrifice and invocation
in honour of the bright and glorious Tishtrya,
as it ought to be performed
in the perfection of holiness?”
Ahura Mazda answered:
“Let the Aryan peoples bring libations to him.
Let the Aryan peoples tie bundles of baresman for him.
Let the Aryan peoples prepare for him
a head of cattle —
whether white, or black,
or of any other colour,
but all of one and the same colour.
Let not a murderer take of these offerings,
nor a liar,
nor one who does not chant the Gathas,
who spreads death in the world
and stands against the law of Mazda,
the law of Zarathushtra.
If a murderer takes of these offerings,
or a liar,
or one who does not chant the Gathas,
who spreads death in the world
and stands against the law of Mazda,
the law of Zarathushtra —
then the bright and glorious Tishtrya
takes back his healing powers.
Plagues will pour upon the Aryan peoples.
Hostile hordes will fall upon the Aryan peoples.
The Aryans will be struck down
by their fifties and their hundreds,
by their hundreds and their thousands,
by their thousands and their tens of thousands,
by their tens of thousands and their myriads of myriads.”
The will of the Lord is the law of righteousness.
I bless the sacrifice and prayer
and the strength and vigour
of Tishtrya, the bright and glorious star,
and of the powerful Satavaesa, made by Mazda,
who pushes the waters forward.
Righteousness is the highest good.
Give to that man brightness and glory.
Give him the bright, all-happy, blessed abode
of the holy ones.
Colophon
Source: Avestan text from the critical edition of Karl F. Geldner, Avesta, the Sacred Books of the Parsis (Stuttgart, 1896), as hosted on avesta.org. Young Avestan, 62 verses across 16 sections.
Translation: Good Works Translation by NTAC + Claude (Tahuti), March 2026. Translated from the Avestan transliteration. The translation of James Darmesteter (Sacred Books of the East, American Edition, 1898) was consulted as reference for difficult passages but not reproduced. The gospel register was used throughout — plain, direct, warm.
On this hymn: The Tishtrya Yasht is the story of how the rains come to the world. Tishtrya is the star Sirius, whose heliacal rising in late July marked the onset of the rainy season across the Iranian plateau. The hymn gives this astronomical event a narrative: the star descends to the cosmic sea as a white horse, fights the demon of drought as a dark horse, loses because humanity has neglected worship, cries out, is strengthened by Ahura Mazda’s own sacrifice, fights again, wins, and makes the sea boil until the rain-clouds rise and the waters flow to the seven lands. It is a theology of reciprocity: the cosmos needs human worship to function, and humans need the cosmos to live.
Avestan names: Tishtrya (Sirius, the rain-star). Apaosha (the demon of drought). Vouru-Kasha (the cosmic sea). Satavaesa (a companion star who distributes waters). Haptoiringa (Ursa Major). Vanant (a star — possibly Vega or Fomalhaut). Erekhsha (the mythological archer). Ashi Vanguhi (the yazata of reward). Parendi (the yazata of abundance). Apam Napat (the Child of the Waters). Duzyairya (the Pairika of bad harvest).
Compiled and formatted for the Good Works Archive by Tahuti, Sub-Miko of Tianmu. Free for all. Steal this text. — New Tianmu Anglican Church, 2026.
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Source Text: Tištrya Yašt
(pa nãm i ýazdã, hôrmezd i hvadâe
i awazûnî gurz hvarahe awazâyât,
tishtar i rayômañd i hvarahemañd bê
rasât,
xshnaothra ahurahe mazdå tarôidîti angrahe mainyêush,
haithyâvarshtãm hyat vasnâ ferashôtemem.
staomi ashem,
ashem vohû...(3).
fravarâne mazdayasnô zarathushtrish vîdaêvô
ahura-tkaêshô
tishtryehe stârô raêvatô hvarenanguhatô
satavaêsahe frâpahe sûrahe mazdadhâtahe
xshnaothra ýasnâica vahmâica xshnaothrâica
frasastayaêca,
ýathâ ahû vairyô zaotâ frâ-mê
mrûtê,
athâ ratush ashâtcît haca frâ ashava vîdhvå
mraotû.
Section [1]
mraot ahurô mazdå spitamâi zarathushtrâi,
pånghahe anghuthwemca ratuthwemca,
månghemca maêthanemca
myazdemca frâ-ýazamaide,
ýat mê stârô hvarenanguhañtô
hacåñte paraca må
nerebyô hvarenô baxsheñti,
ýazâi shôithrahe baxtârem
tishtrîm stârem zaothrâbyô,
tishtrîm stârem raêvañtem
hvarenanguhañtem ýazamaide
râma-shayanem hushayanem
aurushem raoxshnem frâderesrem
vyâvañtem baêshazîm
ravô-fraothmanem berezañtem
dûrât vyâvañtem bânubyô
raoxshnibyô anâhitaêibyô,
apemca perethu-zrayanghem
vanguhîmca dûrât frasrutãm
gêushca nãma mazdadhâtem
ukhremca kavaêm hvarenô
fravashîmca spitamahe
ashaonô zarathushtrahe.
ahe raya hvarenanghaca
tem ýazâi surunvata ýasna
tishtrîm stârem zaothrâbyô,
tishtrîm stârem raêvañtem
hvarenanguhañtem ýazamaide
haomayô gava baresmana
hizvô danghangha mãthraca
vacaca shyaothnaca zaothrâbyasca
arshuxdhaêibyasca vâkhzhibyô.
ýenghê hâtãm âat ýesnê
paitî vanghô mazdå ahurô vaêthâ
ashât hacâ ýånghãmcâ tãscâ
tåscâ ýazamaide.
Section [2]
tishtrîm stârem raêvañtem
hvarenanguhañtem ýazamaide
afshcithrem sûrem berezañtem
amavañtem dûraêsûkem
berezañtem uparô-kairîm
ýahmât haca berezât haosravanghem
apãm nafedhrat haca cithrem.
ahe raya ... tåscâ ýazamaide .
Section [3]
tishtrîm stârem raêvañtem
hvarenanguhañtem ýazamaide
ýim paitishmareñte pasvasca staorâca
mashyâca parô dareshvãnô
kaêtaca parô druzhiñtô,
kadha-nô aoi uzyarât
tishtryô raêvå hvarenanguhå
kadha xå aspô-staoyehîsh
apãm tacåñti nava,
ahe raya ... tåscâ ýazamaide .
Section [4]
tishtrîm stârem raêvañtem
hvarenanguhañtem ýazamaide
ýô avavat xshvaêwô vazâite
avi zrayô vourukashem
ýatha tikhrish mainyavaså
ýim anghat erexshô xshviwi-ishush
xshviwi-ishvatemô airyanãm
airyô-xshuthat haca garôit
hvanvañtem avi gairîm.
tadha dim ahurô mazdå avãn dâta tat
âpô urvaråsca
pairi-shê vouru-gaoyaoitish
mithrô frâdhayat pañtãm.
ahe raya ... tåscâ ýazamaide !
Section [5]
tishtrîm stârem raêvañtem
hvarenanguhañtem ýazamaide
ýô pairikå taurvayeiti
ýô pairikå titârayeiti
ýå stârô keremå patañti
añtare zãm asmanemca
zraya vourukashaya
amavatô huraodhahe
jafrahe uruyâpahe,
bâdha vairîm âcaraiti
aspô-kehrpãm ashaonîm upâca tå
âpô ýaozayeiti aiwica vâta våñti
ýaoxtivañtô.
âat tå âpô frashavayeiti satavaêsô
avi haptô-kareshvairîsh,
vyâhva ýat jasaiti
srîrô hishtaiti râmanivå
huyâiryå avi dainghush,
kadha airyå dainghâvô
huyâiryå bavåñti.
ahe raya ... tåscâ ýazamaide !
Section [6]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide,
ýô aoxta ahurâi mazdâi uityaojanô,
ahura mazda mainyô
spênishta dâtare gaêthanãm
astvaitinãm ashâum
ýedhi-zî-mâ mashyâka aoxtô-nâmana
ýasna ýazayañta ýatha anye ýazatånghô
aoxtô-nâmana ýasna ýaziñti
frâ neruyô ashavaoyô
thwarshtahe zrû âyu shushuyãm
hvahe gayehe hvanvatô ameshahe
upa thwarshtahe jakhmyãm
aêvãm vâ avi xshapanem
duyê vâ pañcâsatem vâ.
tishtrîmca ýazamaide, tishtryaêinyasca
ýazamaide upa-paoirîmca ýazamaide paoiryaêinyasca
ýazamaide ave strêush ýã haptôiriñga
paitishtâtêe ýâthwãm pairikanãmca,
vanañtem stârem mazdadhâtem ýazamaide
amaheca paiti hutâshtahe verethrakhnaheca paiti ahuradhâtahe
vanaiñtyåsca paiti uparatâtô vîtare-ãzahyehe
paiti vîtare- tbaêshahyeheca, tishtrîm drvô-cashmanem
ýazamaide.
paoiryå dasa xshapanô spitama zarathushtra tishtryô
raêvå hvarenanguhå kehrpem raêthwayeiti
raoxshnushva vazemnô
narsh kehrpa pañca-dasanghô
xshaêtahe spiti-dôithrahe
berezatô avi-amahe
amavatô hunairyåñcô
tadha ayaosh ýatha paoirîm
vîrem avi ýå bavaiti
tadha ayaosh ýatha paoirîm
vîrem avi amô aêiti
tadha ayaosh ýatha paoirîm
vîrem erezushãm adaste.
hô ithra vyâxmanyeiti
hô ithra paresanyeiti,
kô mãm nûrãm frâyazâite
gaomavaitibyô haomavaitibyô zaothrâbyô,
kahmâi azem dadhãm vîrayãm îshtîm
vîrayãm vãthwãm havaheca urunô
ýaozhdâthrem,
nûrãm ahmi ýesnyasca
vahmyasca anguhe astvaite
ashât haca ýat vahishtât.
bityå dasa xshapanô spitama zarathushtra tishtryô
raêvå hvarenanguhå kehrpem raêthwayeiti
raoxshnushva vazemnô
gêush kehrpa zaranyô-srvahe.
hô ithra vyâxmanyeiti
hô ithra paresanyeiti,
kô mãm nûrãm frâyazâite
gaomavaitibyô haomavaitibyô zaothrâbyô
kahmâi azem dadhãm gaoyãm îshtîm
gaoyãm vãthwãm havaheca urunô ýaozhdâthrem,
nûrãm ahmi ýesnyasca
vahmyasca anguhe astvaite
ashât haca ýat vahishtât.
thrityå dasa xshapanô spitama zarathushtra tishtryô
raêvå hvarenanguhå kehrpem raêthwayeiti
raoxshnushva vazemnô
aspahe kehrpa aurushahe
srîrahe zairi-gaoshahe
zaranyô-aiwidhânahe.
hô ithra vyâxmanyeiti
hô ithra paresanyeiti,
kô mãm nûrãm frâyazâite
gaomavaitibyô haomavaitibyô zaothrâbyô
kahmâi azem dadhãm aspayãm îshtîm
aspayãm vãthwãm havaheca urunô ýaozhdâthrem,
nûrãm ahmi ýesnyasca
vahmyasca anguhe astvaite
ashât haca ýat vahishtât.
âat paiti avâiti spitama zarathushtra
tishtryô raêvå hvarenanguhå
avi zrayô vourukashem
aspahe kehrpa aurushahe
srîrahe zairi-gaoshahe
zaranyô-aiwidhânahe.
â-dim paiti-ýãsh nizhdvaraiti
daêvô ýô apaoshô
aspahe kehrpa sâmahe
kaurvahe kaurvô-gaoshahe
kaurvahe kaurvô-bareshahe
kaurvahe kaurvô-dûmahe
dakhahe aiwidhâtô-tarshtôish.
hãm tâcit bâzush baratô spitama zarathushtra
tishtryasca raêvå hvarenanguhå daêvasca
ýô apaoshô
tå ýûidhyathô spitama zarathushtra
thri-ayarem thri-xshaparem, â-dim bavaiti aiwi-aojå
â-dim bavaiti aiwi-vanyå daêvô ýô
apaoshô tishtrîm raêvañtem hvarenanguhañtem.
apa-dim adhât vyeiti
zrayanghat haca vourukashât
hâthrô-masanghem adhwanem,
sâdrem urvishtremca nimrûite
tishtryô raêvå hvarenanguhå
sâdrem mê ahura mazda
urvishtrem âpô urvaråsca
baxtem daêne mâzdayesne, nôit mãm nûrãm
mashyâka aoxtô- nâmana ýasna ýazeñte
ýatha anye ýazatånghô aoxtô- nâmana
ýasna ýazeñti.
ýeidhi-zî-mâ mashyâka aoxtô-nâmana
ýasna ýazayañta ýatha anye ýazatånghô
aoxtô-nâmana ýasna ýazeñti
avi mãm avi-bawryãm
dasanãm aspanãm aojô
dasanãm ushtranãm aojô
dasanãm gavãm aojô
dasanãm gairinãm aojô
dasanãm apãm nâvayanãm aojô.
azem ýô ahurô mazdå tishtrîm
raêvañtem hvarenanguhañtem aoxtô-nâmana
ýasna ýaze,
avi dim avi-barâmi
dasanãm aspanãm aojô
dasanãm ushtranãm aojô
dasanãm gavãm aojô
dasanãm gairinãm aojô
dasanãm apãm nâvayanãm aojô.
26-28.
âat paiti avâiti spitama zarathushtra tishtryô
raêvå hvarenanguhå avi zrayô vourukashem
...
tå ýûidhyathô zarathushtra
â-rapithwinem zrvânem, â-dim bavaiti aiwi-aojå
â-dim bavaiti aiwi-vanyå tishtryô raêvå
hvarenanguhå daêûm ýim apaoshem.
apa-dim adhât vyeiti
zrayanghat haca vourukashât
hâthrô-masanghem adhwanem,
ushtatâtem nimravaite
tishtryô raêvå hvarenanguhå
ushta-mê ahura mazda
ushta âpô urvaråsca
ushta daêne mâzdayesne
ushta â-bavât dainghavô
us vô apãm adhavô
apaiti-eretå jasåñti
ash-dânunãmca ýavanãm
kasu-dânunãmca vâstranãm
gaêthanãmca astvaitinãm.
âat paiti avâiti spitama zarathushtra tishtryô
raêvå hvarenanguhå
avi zrayô vourukashem
aspahe kehrpa aurushahe
srîrahe zairi-gaoshahe
zaranyô-aiwidhânahe.
hô zrayô âyaozayeiti
hô zrayô vîvaozayeiti
hô zrayô âkhzrâdhayeiti
hô zrayô vîkhzrâdhayeiti
hô zrayô âkhzhârayeiti
hô zrayô vîkhzhârayeiti
ýaozeñti vîspe karanô
zrayâi vourukashaya
â vîspô maidhyô ýaozaiti.
us paiti adhât hishtaiti spitama zarathushtra tishtryô
raêvå hvarenanguhå zrayanghat haca vourukashât,
us adhât hishtât satavaêsô raêvå
hvarenanguhå zrayanghat haca vourukashât,
âat tat dunmãn hãm-hishteñti
us hiñdavat paiti garôit ýô hishtaite
maidhim zrayanghô vourukashahe.
âat tat dunmãn frashâupayeiti
maêkhô-kara ashavanô
frâ pourvô vâtãm vazaiti ýãm
pathô âiti haomô frâshmish frâdat-
gaêthô,
athra pascaêta vazaite
vâtô darshish mazdadhâtô
vâremca maêkhemca fyanghumca
avi aså avi shôithrå
avi karshvãn ýâish hapta.
apãm napåse-tå âpô spitama
zarathushtra anguhe astvaite shôithrô-baxtå
vî-baxshaiti vâtasca ýô darshish awzhdâtemca
hvarenô ashaonãmca fravashayô.
ahe raya ... tåscâ ýazamaide !
Section [7]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýô avadhât fravazâite
xshôithnyât hish ushayât
dûraêurvaêsem paiti pañtãm
bakhô-baxtem paiti ýaonem
frathwarshtem paiti âfeñtem
zaoshâi ahurahe mazdå
zaoshâi ameshanãm speñtanãm.
ahe raya ... tåscâ ýazamaide !
Section [8]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýim ýâre-carshô mashyehe
ahuraca xratugûtô
aurunaca gairishâcô
sizhdraca ravascarâtô
uzyôreñtem hispôseñtem
huyâiryâca dainghave
uzjaseñtem duzhyâiryâca,
kadha airyå dainghâvô
huyâiryå bavåñti.
ahe raya ... tåscâ ýazamaide !
Section [9]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
âsu-xshvaêwem xshviwi-vâzem
ýô avavat xshvaêwô vazaite
avi zrayô vourukashem
ýatha tikhrish mainyavaså
ýim anghat erexshô xshviwi-ishush
xshviwi-ishvatemô airyanãm
airyô-xshuthat haca garôit
hvanvañtem avi gairîm.
avi dim ahurô mazdå
avãn ameshå speñta
vouru-gaoyaoitish hê mithrô
pouru pañtãm fracaêshaêtem
â-dim paskât anumarezatem
ashishca vanguhi berezaiti
pâreñdica raoratha
vîspem-â ahmât ýat aêm
paiti-apayat vazemnô
hvanvañtem avi gairîm
hvanvata paiti nirat.
ahe raya ... tåscâ ýazamaide !
Section [10]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýô pairikå taurvayeiti
ýô pairikå titârayeiti
ýå uzånghat angrô mainyush
mamnûsh stârãm afshcithranãm
vîspanãm paiti-eretêe.
tå tishtryô taurvayeiti vîvâiti hish
zrayanghat haca vourukashât,
âat maêkha us-fravåñte
huyâiryå âpô bareñtish
ýâhva urvâitish awrå
perethu aipi vîjasâitîsh
avô urvaitîsh hapta karshvãn.
ahe raya ... tåscâ ýazamaide !
Section [11]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýim âpô paitishmareñte aremaêshtå
frâtat-caratasca xãyå thraotô- stâtasca
parshuyå vairyåsca,
kadha-nô avi vyarât
tishtryô raêvå hvarenanguhå
kadha xå aspô-staoyehîsh
apãm khzhârãm aiwikhzhârem
srîråsca asô-shôithråsca
gaoyaoitîshca âtaciñtîsh
â-vareshajish urvaranãm
sûra vaxshyeñte vaxsha.
ahe raya ... tåscâ ýazamaide !
Section [12]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýô vîspâish naênizhaiti simå
apaya vazhedrish uxshyeiti vîspåse-tå dâmãn
baêshazyatica sevishtô
ýezi aêm bavaiti ýashtô
xshnûtô frithô paiti-zañtô.
ahe raya ... tåscâ ýazamaide !
Section [13]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýim ratûm paiti-daêmca
vîspaêshãm stârãm
fradathat ahurô mazdå
ýatha narãm zarathushtrem,
ýim nôit merekheñte angrô mainyush
nôit ýâtavô pairikåsca
nôit ýâtavô mashyânãm
naêdha vîspe hathra daêva
mahrkathâi upadarzhnvaiñti.
ahe raya ... tåscâ ýazamaide !
Section [14]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýahmâi hazangrem ýaoxshtinãm
fradathat ahurô mazdå
afshcithraêshva sevishtâi ýô afshcithraêibyô
âiti raoxshnushva vazemnô.
hô zrayanghô vourukashahe
amavatô huraodhahe
jafrahe uruyâpahe
vîspê vairish âcaraiti
vîspêsca srîrê nimraokê
vîspêsca srîrê apakhzhâire
aspahe kehrpa aurushahe
srîrahe zairi-gaoshahe
zaranyô-aiwidhânahe.
âat âpô ava-bareñte spitama zarathushtra
zrayanghadha haca vourukashât
tâtå urvâthrå baêshazyå
tå avadha vîbaxshaiti
âbyô dainghubyô sevishtô
ýatha aêm bavaiti ýashtô
xshnûtô frithô paiti-zañtô.
ahe raya ... tåscâ ýazamaide !
Section [15]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
ýim vîspâish paitishmareñte
ýâish speñtahe mainyêush dâmãn
adhairi-zemâishca upairi-zemâishca ýâca
upâpa ýâca upasma ýâca frapterejãn
ýâca ravascarãn ýâca upairi tå
akarana anakhra ashaonô stish âidhi.
ahe raya ... tåscâ ýazamaide !
Section [16]
tishtrîm stârem raêvañtem hvarenanguhañtem
ýazamaide
thamananguhañtem varecanguhañtem
ýaoxshtivañtem xshayamnem
isânem hazangrâi ayaptanãm
ýô dadhâiti kuxshnvãnâi
paurush ayaptå jaidhyañtâi
ajaidhyamnâi mashyâi.
azem dadhãm spitama zarathushtra
aom stârem ýim tishtrîm
avåñtem ýesnyata
avåñtem vahmyata
avåñtem xshnaothwata
avåñtem frasastata
ýatha mãmcit ýim ahurem mazdãm.
avainghâi pairikayâi paitishtâtayaêca
paitiscaptayaêca paititaretayaêca paityaoget- tbaêshah'yâica
ýâ duzhyâirya ýãm mashyâka
avi duzhvacanghô huyâiryãm nãma aojaite.
52-53.
ýedhi-zî azem nôit daidhyãm spitama
zarathushtra aom stârem ýim tishtrîm ... (See
verses 50-51) huyâiryãm nãma aojaite
hamahe zî-mê idha ayãn hamayå vâ
xshapô
xå pairika ýâ duzhyâirya
vîspahe anghêush astvatô
parôit pairithnem anghvãm ava-hisidhyât
âca paraca dvaraiti.
tishtryô zî raêvå hvarenanguhå
avãm pairikãm âdarezayeiti bibdâishca
thribdâishca avanemnâishca vîspabdâishca
mãnayen ahe
ýatha hazangrem narãm
ôim narem âdarezayôit
ýôi hyãn asti aojangha aojishta.
ýat zî spitama zarathushtra airyå dainghâvô
tishtryehe raêvatô hvarenanguhatô aiwi-sacyâresh
dâitîm ýasnemca vahmemca ýatha-hê
asti dâityôtemô ýasnasca vahmasca ashât
haca ýat vahishtât, nôit ithra airyå
dainghâvô frãsh hyât haêna nôit
vôikhna nôit pãma nôit kapastish nôit
haênyô rathô nôit uzgereptô drafshô.
paiti dim peresat zarathushtrô, kat zî asti ahura
mazda tishtryehe raêvatô hvarenanguhatô dâityôtemô
ýasnasca vahmasca ashât haca ýat vahishtât.
âat mraot ahurô mazdå, zaothrå hê
uzbârayen airyå dainghâvô baresma hê
sterenayen airyå dainghâvô pasûm hê
pacayen airyå dainghâvô aurushem vâ vohu-
gaonem vâ kâcit vâ gaonanãm hamô-gaonem.
mâ-hê mairyô geurvayôit mâ jahika
mâ ashâvô asrâvayat-gâthô
ahumerexsh paityârenô imãm daênãm
ýãm âhûirîm zarathushtrîm.
ýezi-shê mairyô geurvayât jahika
vâ ashâvô vâ asrâvayat-gâthô
ahumerexsh paityârenô imãm daênãm
ýãm âhûirîm zarathushtrîm
para baêshaza hacaite
tishtryô raêvå hvarenanguhå.
hamatha airyâbyô dainghubyô vôikhnå
jasåñti, hamatha airyâbyô dainghubyô
haêna frapatåñti,
hamatha airyâbyô dainghubyô janyåñti
pañcasakhnâi satakhnâishca satakhnâi
hazangrakhnâishca hazangrakhnâi baêvarekhnâishca
baêvarekhnâi ahãxshtakhnâishca.
ahe raya ... tåscâ ýazamaide !
ýathâ ahû vairyô...(2).
ýasnemca vahmemca aojasca zavareca âfrînâmi
tishtryehe stârô raêvatô hvarenanguhatô
satavaêsahe frâpahe sûrahe mazdadhâtahe.
ashem vohû....
ashem vohû...!!
Source Colophon
Text: Avestan transliteration from the critical edition of Karl F. Geldner, Avesta, the Sacred Books of the Parsis, Stuttgart, 1896.
Digital edition: Joseph H. Peterson, avesta.org, 1995.
Language: Young Avestan. The Yashts are composed in Young Avestan, the later form of the Avestan language (c. 1000–500 BCE), distinct from the Old Avestan of the Gathas.
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