Zarathushti. Nemase-te ashāum sevishte Aredvi Sūra Anāhite. Ashaone Ashem Vohū 1.

Nemō urvaire vanguhi Mazdadhāte. Ashaone Ashem Vohū 1.

Māonghem gaochithrem ashavanem ashahe ratūm yazamaide. Ashem Vohū 1.

Māh bokhtār Māh yazad berasād. Ashem Vohū 1.

TIR YASHT

Khshnaothra Ahurahe Mazdāo. Ashem Vohū 1.

Pa nāme yazdān Ahura Mazda Khodāe awazūni gorje khoreh awazāyād; Teshtar Tīr rayōmand khorehmandry berasād.

Az hamā gunāh patet pashemānum; az harvastin dushmata duzhukhta duzhvarshta, mem pa getī manīd, oem goft, oem kard, oem jast, oem būn būd ested. Az ān gunāh manashnī gavashnī kunashnī, tanī ravānī getī mīnōānī, okhe awākhsh pashemān pa sē gavashnī pa patet hom. Khshnaothra Ahurahe Mazdāo, tarōidīte angrahe mainyēush; Haithyāvarshtām hyat vasnā ferashōtemem. Staomi ashem; Ashem Vohū 3.

Fravarāne Mazdayasnō Zarathushtrish vīdaēvō Ahura-tkaēshō (Gāh according to the period of the day) frasastayaēshcha. Tishtryehe stārō raēvatō khvarenanguhatō, satavaēsahe frāpahe sūrahe rzMazdadhātahe, khshnaothra yasnāicha vahmāicha khshnaothrāicha frasastayaēcha, Yathā Ahū Vairyō zaota frā-me mrūte, athā ratush ashātchit hacha frā ashava vidhvao mraotu.

(Kardāh 1) (1) Mraot1 Ahurō Mazdāo2 Spitamāi3 Zarathushtrāi4, pāonghe5 anghuthwemcha6 ratuthwemcha7, māonghemcha8 maēthanemcha9, myazdemcha10 frā-yazamaide11. Yat12 me13 stārō14 khvarenanguhatō15 hachāonte16, paracha17 māo18 nerebyō19 khvarenō20 bakhshenti21. Yazāi22 shōithrahe23 bakhtārem24 Tishtrīm25 stārem26 zaothrābyō27.

(2) saTishtrīm28 stārem29 raēvantem30, khvarenangu-hantem31 yazamaide32 rāma-shayanem33 hushayanem34 aurushem35 raokhshnem36 frāderesrem37,

vyāvantem38 baēshazīm39,

ravō-fraothmanem41 berezantem42, dūrāt43 vyāvantem44 bānubyō45, raokhshnibyō46 anāhita-

ry i.e. May the radian t and glorious Teshtar Tir yazata come (unto my help)!

rz i.e. For the worship and for the praise of the radiant and glorious Star Teshtar (and) of Satavaēsa, the distributor of (rain-) water (to different places), powerful and created by Ahura Mazda, etc., (see Khorshed Nyāyesh, above).

sa Dr. Geldner takes this second paragraph in verse form of 14 lines. Every line stops at comma (,) and full point (.).

TIR YASHT

ēibyō47. Apemcha48 perethu-zrayanghem49, vanguhīmcha50 dūrāt51 frasrūtām52, gēushcha53 nām54 mazdadhātem55, ughremcha56 kavaēm57 khvarenō58, fravashīmcha59 Spitāmahe60, ashaonō61 Zarathushtrahe62.

(1) (The Creator) Ahura Mazdā2 spoke1 unto Spitaman3 Zarathushtra4: “I sbwill protect5 the mastery6 and the chieftainship7 of (Teshtar), the Moon8 and (Her) abode9, the votive offering10, so that12 My (other) glorious15 Stars14 may move properly16 (and) the Moon18 may bestow21 glory20 upon men19.” (The reciter says):- I worship22 with libations27 the star26 Tishtrya25, the scbestower24

(of rains) in the sdfield23.

(2) seWe worship32 the radiant30, glorious31, of a happy and good34

dwelling33, red35 (or crimson)35, shining36, beautiful37, helpful38, healthgiving39, sfwide40-stepping41, exalted42, star29 Tishtrya28 from afar43 helpful44

(unto men) with (his) shining46 and pure47 rays45. We worship32 the sgwater48

of the wide sea49, the famed52 sh(Ardvi Sura), spread over distant (lands)51, and beneficial50, the name of Gavyodad53, created by Ahura Mazda55, the powerful56 Kayanian57 Glory58 (and) the Fravashi59 of the Holy61 Spitaman60

Zarathushtra62.

(3) Ahe63 raya64 khvarenanghacha65, tem66 yazāi67 surunvata68 yasna69, Tishtrīm70 stārem71 zaothrābyō72; Tishtrīm73 stārem74 raēvantem75, khvarenanguhantem76 yazamaide77.

Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(3) I worship67 the splendour64 and glory65 of (Tishtrya), with the audible68

(or famous)68 yasna69 with libations72. We worship77 the Star74 Tishtrya73, the

sb “paonghe” - future tense, first person singular atmanepada; original form pa + h + e; root pa = Sanskrit pa = to protect. Future termination h is added.

sc i.e. Producer of fertility by means of timely rains. Know that the yazata Tishtraya is presiding over rains. His opponent is the demon Apaosha (the demon of drought); see paras 20-21 of this yasht. Moreover, as a star he is compared with the Dog Star or Sirius. This entire paragraph is rather complicated.

sd Shōithra = Skt. khshetra; any place. Its meaning is country also.

se This word “aurusha” means also “white” and it comes as an epithet of the horse of Sraosha yazata; vide Srosh yasht (large) Karda 11.

sf Or loud-snorting (like the horse); “bestowing joy or spreading joy” (Spiegel and Harlez). Tishtrya comes in the shape of a horse; We find a reference right this in the Sixth Karda of the same yasht.

sg The reference may be about the sea called Vouru-kasha.

sh The same words “durat frasrutam” also occur in the Ardvi Sura Nyāyesh, and from this some support is sent to take as Aredvi Sura.

radiant75 (and) glorious76.

(Kardāh 2) (4) siTishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; afsh-chithrem6, sūrem7, berezantem amavantem9, dūraēsūkem10, berezantem11, uparō-kairīm12; yahmāt13 hacha14 berezāt15 haosravanghem16, apām nafedhrat17 hacha18 chithrem19.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem, zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide.

Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(4) We worship5 the Star2 Tishtrya1 (with such epithets as) the radiant3, glorious4, having the seed of the waters6, efficacious7 the sjexalted8, powerful9, whose light goes afar10, lofty11, working surpassingly12. Whose13

renown16 is owing to14 greatness15 (and whose) origin19 is owing to18 skApam Napat (i.e. the Navel of the waters)17.

(Kardāh 3) (5) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yim6 paitish-marente7 pasvascha8 staorācha9 mashyācha10 parō-deresvānō11, kaētacha12 parō-druzintō13, kadha-nō14-15 avi16 uzyarāt17 Tishtryō18 raēvāo19 khvarenanguhāo20; kadha21 khāo22 aspōstaoyehīsh23 apām24 tachāonti25 nava26.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide.

Haomayō gava baresmana hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(5) We worships the Star2 Tishtrya1, the radiant3 and glorious4, whom7 the cattle8, the beasts of burden9 and men10 eagerly11 remember7 (when they) slare

si Dr. Geldner takes these five words occurring in the beginning of each para in the verse form of two lines (Tishtrīm stārem … yazamaide).

sj Its meaning can also be “situated on the top of the sky”.

sk As regards the explanation of “Apām Napāt”, see my Avesta dictionary under the word “Napāt.”

sl i.e. They desire for the timely shower of rains, but by not being recipients unit they are deceived.

TIR YASHT

deceived13 in (their) smwishes12.

When14 will (the Star) Tishtrya18, radiant19 and glorious20, arise17 to16 us15? When21 will the springs22 of waters24 bigger than the size of a horse23 flow25

anew21?

(Kardāh 4) (6) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yo6 avavat7 khshvaevo8 vazaite9, avi10 zrayo11 Vourukashem12, yatha13 tighris14 mainyavasao15; yim16 anghat17 Erekhsho18 khshvivi-ishush19 khshvivi-ishvatemo20, airyanām21 airyō22, khshuthat23 hacha24 garoit25 khvanvantem26 avi27 gairim28.

(6) We worship5 the radiant3 and glorious4 Star2 Tishtrya1, which6 flies9

snswiftly15 towards10 the Sea11 Vouru-kasha12 as7 swiftly8 as an arrow14.

Explanation:- (The author then describes the speed of the arrow).

(Such as) amongst (all) the Iranians21 there was17 the best19 Iranian22

archer19 soErekhsha18, the swiftest-archer20. From the Mount25 Khshutha23 (he shot an arrow) to the Mount spKhvanvant.

(7) Tadha29 dim30 Ahurō Mazdāo31 avān32 dāt33, tat34 āpō35, urvarāoscha36, pairi-she37 vouru-gaoyaoitish38 Mithrō39 frādhayat40 pantām.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem hvarenanguhantem yazamaide.

Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshuhdhaēibyascha vāghzibyō.

sm Kaeta = Vedic keta = wish; Besides if we compare kaeta with Sanskrit kita (=insects, worms), it can be translated as under: for whom (i.e. for the coming of the rains) insects become grieved (root drush) (because they will be destroyed).

sn Original meaning “going with anger” (Sanskrit Manyu “through the heavenly space” (Darmesteter).

so Professor Darmesteter gives the following explanation about the archer named Erekhsha:- This person is known in the Pahlavi books as “Aresh Shivātir”. The Pahlavi word Eresh is of the Avesta, “Erekhsho”. Shivatir (or Shipāktir) is the Pahlavi translation of the Avesta Khshviwiishu (the swift archer). This person was the best archer in the Iranian army. When the Emperor Minocheher and Afrāsyāb determined to make peace and fix the boundary between Iran and Turan, it was stipulated that Erekhsha should ascend the Mount Khshutha (i.e. Damavand), and discharge an arrow towards the East; the place where the arrow would fall should form the boundary between the two kingdoms (Iran and Turān). Erekhsha shot an arrow accordingly the flight continued from dawn to noon, when the arrow fell on the Mount Khvanvant (i.e. Bāmyāna), from where a branch of the River Jihun (the River Balkha) starts. Later, the word Aresh was applied to the best archer. The meaning of “Tire Areshi” hence became, i.e. the best arrow.

sp Professor Darmesteter regards Khshutha as a part of the Mount Damāvand and supposes the Mount Khvanvant the same as the Mount Bāmyāna.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

Moreover29 the Creator33 Ahura Mazda31 sqas well as34, the waters35 and the plants36 helped (Tishtrya). Meher (yazata)39, the Lord of wide pastures38

opened40 a wide way41 unto him37.

(Kardāh 5) (8) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yō6 pairikāo7 taurvayeiti8, yō9 pairikāo10 titārayeiti11, yāo12 stārō13 keremāo14 patanti15, antare16 zām17 asmanemcha18, zraya19 Vourukashaya20 amavatō21 huraodhahe22 zafrahe23 uruyāpahe24. Bādha25 vairīm26 ācharaiti27 aspō-kehrpām28 ashaonīm29 upācha30 tāo31 āpō32 yaozyeiti33, aiwicha34 vāta35 vāonti36 yaokhshtivantō37.

(7) We worship5 the radiant3 and glorious4 Star2 Tishtrya1, who6 repels11

and puts to flight the witches7, who12 flying between16 the earth17 and the sky18 in srworm-shapped14 stars13 fall15 in the powerful21, sswell-known22, deep23 (and) broad-watered24 stsea19 Vouru-kasha20. Tishtrya then enters the Sea Vouru-kasha in the shape28 of a pure29 suhorse28, stirs30-33 the31 waters32

violently and strong37 winds35 blow36 all around34.

(8) Āat38 tāo39 āpō40 frashāvayeiti41 Satavaēso42 avi43 haptō-karshvairīsh44, vī45 āhva46 yat jasaiti47, srīro48 hishtaiti49 rāmainivāo50 huyāiryāo51 avi52 danghush53. Kadha54 airyāo55 danghāvō56 huyāiryāo57 bavāonti58.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide.

Haomayō gava baresmana hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

sq Compare tat with Latin “idem” = similarly, also.

sr i.e. in the shape of shooting stars; there seems to be a reference about the shooting stars.

ss huraodha = Sanskrit suruh = well-known, famous, seemly. “Large-sized” (Darmesteter).

st “Of salt waters” (Darmesteter).

su The significance of the shape of a horse is meant to show his excitement.

TIR YASHT

(9) (The Star) svSatavaesa42 then swcauses41 the39 waters40 to flow towards43

the seven regions44 (of the earth). (And Tishtrya) spreads all over45-47 (those) regions46, (and) stands49 bestowing joy50 and sxprosperity48 upon sythe fertile51

countries53 (and speaks)When54 will the Iranian55 countries56 become58

fertile57!

(Kardāh 6) (10) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yō6 aokhta7 Ahurāi Mazdāi8 uityaojanō9. Ahura Mazda10 Mainyō11 Spēnishta12, Dātare13 gaēthanām14 astvaitinām15 Ashāum16, (11) szYedhi17 zī18 mā19 mashyāka20 aokhtō-nāmana21 yasna22 yazayanta23 yatha24 anye25 yazatāonghō26 aokhtō-nāmana27 yasna28 yazente29 frā nuroyō30 ashavaoyō31 thwarshtahe32 zruāyat33 shushuyām34, khvahe35 gayehe36 khvanvatō37 ameshahe38 upa-thwarshtahe39 jaghmyām40; aēvām41 vā avi khshapanem42, duye43 vā, panchāsatem44 vā, satem45 vā46.

(10) We worship5 the Star2 Tishtrya1, radiant3 and glorious4. Who6 spoke7

unto Ahura Mazda8. O! Ahura Mazda10, the Creator13 of the corporeal15

world14, Most beneficent12 Spirit11, Holy16! (11) If17 men20 would worship23

me19 tawith the famous21 yasna22, as24 they tbworship29 the other25 yazatas26, I would then certainly18 go34 at the appointed32 time23 (to help) the righteous31. I would (certainly) go40 at the appointed39 (time) of my own35 beautiful37

(and) immortal38 life36, (one41 night42, two43 (nights), fifty44 (nights) or46

hundred45 (nights) as many times as necessary.

Explanation:- (Tishtrya yazata says: If men would worship me with the yasna in which my own name is invoked, then I would render the world prosperous and fertile by showering rain).

(12) Tishtrīmcha47 yazamaide48, Tishtryaēnyascha49 yazamaide50, upa-paorīmcha51 yazamaide52, paoiryaē-nyascha53 yazamaide54; yazāi55 ave56 strēush57 yāa58 Haptōiringa59, paitishtātēe60 yāthwām61 pairika-

sv According to Bundahishn this star was considered as the leader of the western stars. Similarly, the Star Tishtrya, the Star Vanant and Haptoiranga were regarded as the chieftains of the eastern, southern and northern stars, respectively. As regards these four stars, see my Complete Dictionary of the Avesta language.

sw The star Satavaesa helps Tishtrya in distributing the rain waters in different directions. From this he has got the epithet frāpa = (fra-ap), i.e. distributor of water, (see the beginning portion of this yasht, note).

sx i.e. producing fertility on account of the gift of the rain, but due to the absence of rain remained barren and desolate.

sy Sanskrit sri = prosperity, success, happiness, wealth, fortune.

sz The portion from “Yedhi zī” to “Jaghmyām” is also contained in the 13th Kardāh of Behram yasht.

ta Or by means of the yazishn wherein their own names are invoked, i.e. by means of the yazishn with the khshnuman of their names.

tb Or by means of the yazishn invoked by my own name, i.e. by means of the yazishn with the khshnuman of my name.

nāmcha62. Vanantem63 stārem64 Mazdadhātem65 yazamaide66, amahecha67 paiti68 hutāshtahe69 verethraghnahecha70 paiti71 Ahuradhāatahe72, vanaintyāoscha73 paiti74 uparatātō75 vītare-ānzahyehe76, paiti77 vītaretbaēshahyehecha78. Tishtrīm79 dravōchashmanem80 yazamaide81.

(12) We worship48 Tishtrya47 and worship tcthe satellites pertaining to Tishtrya49. We worship52 (that) tdforemost in rank51. teWe worship55 the56

stars57 which58 (are) tfHaptoiringa59 to withstand60 the wizards61 and witches62. We worship66 the Star64 tgVanant63 created by Ahura Mazda65 for (obtaining)68

(the well-shapen69) strength67, (gaining) victory70, (getting) excellent75

superiority73, removing affliction76, and malice78. We worship81 Tishtrya79 of healthy eyes, shedding light afar.th

(13) Paoiryāo82 dasa83 khshapanō84 Spitama85 Zarathushtra86, Tishtryō87 raēvāo88 khvarenanguhāo89 kehrpem90 raēthwayeiti91 raokhshnushva92 vazemnō93, tinarsh94 kehrpa95 pancha-dasanghō96, khshaētahe97 spiti-dōithrahe98 berezatō99 avi-amahe100 amavatō1 hunairyāonchō2.

(13) O Spitaman85 Zarathushtra86! the first82 ten83 nights84 (of the month) the radiant88 (and) glorious89 Tishtrya87 assumes the form of the body90-91

(and) is moving93 tjamidst the luminaries92 in the shape95 of a tkman94 fifteen years of age96, beautiful97, of bright eyes98, lofty size99, full of strength100, powerful1 and manly94.tl

Explanation:- (It is stated below as to what sort of fifteen years of age is.)

(14) Tat3 ayaosh4, yatha5 paoirīm6 vīrem7 avi-yāo8 bavaiti9. Tat10 ayaosh11, yatha12 paoirīm13 vīrem14 avi-amō15 aēiti16. Tat17 ayaosh18,

tc i.e. a satellite in the constellation Canis Major; the good or the benefits derived from Tishtrya” (Harlez); the rains of Tishtrya” (Darmesteter).

td i.e. The Star Tishtrya; in the 49th chapter of Menok-i Kherad, Tishtrya is regarded as the first (see English translation of Dr. West p. 90). If this word is compared to Persian “Parvin”, then its meaning can be “pleiades”.

te i.e. Satellites in the constellation of Tishtrya.

tf “Haptōiringa” which is the chief of the stars of the North is compared with Ursa Major. It is regarded as an opponent of the star (planet) Mars. For further details, see my Avesta dictionary, p. 578.

tg Vanant: For its explanation, see glossary.

th i.e. Sharp-eyed, giving light afar.

ti These words, “narsh kehrpa pancha-dasanghō khshaētahe spiti-dōithrahe” occur in the Kardāh 6 of Beheram yasht in the description of one of the incarnations of Beheram yazata.

tj i.e. amidst the endless lights of the stars of the sky.

tk Or moving with good behaviour, “virtuous; brave” (Darmesteter).

tl Tishtrya assumes three forms - man, bull and horse, one after another, (see paragraphs 16and 18 of this yasht). The astrologers say that every constellation assumes a form (Darmesteter).

TIR YASHT

yatha19 paoirīm20 vīrem21 erezushām22 adaste23.

(14) tmOf that3 age4 when5 a man7 first6 becomes9 (active8); when12 a man14

first13 tnmoves16 with courage15; and when19 he21 first20 toattains youthful vigour22 (or manliness22).

(15) Hō24 ithra25 vyākhmanyeiti26, hō27 ithra28 peresanyeiti29, kō30 mām31 nūrām32 frāyazāite33 gaomavaitibyō34 haomavaitibyō35 zaothrābyō36; kahmāi37 azem38 dadhām39 vīryām40 ishtīm41 vīryām42 vāthwām43 havahecha44 urunō45 yaozdāthrem46. Nūrām47 ahmi48 yesnyascha49 vahmyascha50 anguhe51 astvaite52, ashāt hacha53 yat vahishtāt54.

(15) Here25 the24 (Tishtrya) convenes an assembly26 (and) asks29 (the members of the assembly); Now32 who30 will worship33 me31 with libations36

provided with milk34 and haoma35? Unto whom37 shall I38 grant39 heroic40

tpwealth41 (of sons) (and) heroic42 multitude43 (children) (and) purification46 of his own44 soul45? Now47 I am48 worthy of worship49 and adoration50 in the corporeal52 world51 on account of53 righteousness53.

(16) Bityāo55 dasa56 khshapano57, Spitama58 Zarathushtra59, Tishtryō60 raēvāo61 khvarenanguhāo62 kehrpem63 raēthwayeiti64, raokhshnushva65 vazemnō66, gēush67 kehrpa68 zaranyō-sravahe69.

(16) O Spitaman58 Zarathushtra59! the second55 ten56 nights57 (of the month) the radiant61 and glorious62 Tishtrya60 assumes the form of the body63-

64 (and) moves amidst the luminaries65 in the shape68 of a golden-horned69

bull67.

(17) Hō70 ithra71 vyākhmanyeiti72, hō73 ithra74 peresanyeiti75. Kō76 mām77 nūrām78 frāyazāite79, gaomavaitibyō80 haomavaitibyō81 zaothrābyō82. Kahmāi83 azem84 dadhām85 gaoyām86 ishtīm87, gaoyām88 vāthwām89, havaēcha90 urunō91 yaozdāthrem92. Nūrām93 ahmi94 yesnyascha95 vahmyascha96 anguhe97 astvaite98, ashāt99 hacha100 yat vahishtāt1.

(17) Here71 that70 (Tishtrya) convenes an assembly72 (and) here74 he73

asks75 (the members of the assembly);

Now78 who76 will worship79 me77 with libations82 provided with milk80 and Haoma81? Unto whom83 shall I84 grant85 the bovine86 wealth87, herd89 (and) purification92 of his own90 soul91? Now931 am94 worthy of worship95 and adoration96 in the corporeal98 world97 on account of100 extreme

tm If the word “tadha” instead of “tat” according to Dr. Geldner’s text is accepted, the meaning of “tadha ayaosh” can be “that period of age, that time of life”; tadha = Sanskrit tada = then, at that time.

tn Original meaning (is) moving or the mover. (Present participle).

to Attain manliness; adaste = ā + dath + te; Sanskrit root ā - dā = to obtain; to get.

tp i.e. Valiant or heroic sons.

righteousness99.

(18) Thrityāo2 dasa3 khshapanō4, Spitama5 Zarathushtra6, Tishtryō7 raēvāo8 khvarenanguhāo9 kehrpem10 raēthwayeiti11, raokhshnushva12 vazemnō13, tqaspahe14 kehrpa15 aurushahe16, srīrahe17 zairi-gaoshahe18, zaranyō-aiwi-dānahe19.

(18) O Spitaman5 Zarathushtra6! the third2 ten3 nights4 (of the month) the radiant8 (and) glorious9 Tishtrya7 assumes the form of the body10-11 (and goes) amidst the luminaries12 in the shape15 of a horse14, crimson16, beautiful17, with yellow ears18 (and) trgolden caparison19.

(19) Hō20 ithra21 vyākhmanyeiti22, hō23 ithra24 peresanyeiti25, kō26 mām27 nūrām28 frāyazāite29, gaomavaitibyō30 haomavaitibyō31 zaothrābyō32. Kahmāi33 azem34 dadhām35 aspyām36 ishtīm37, aspyām38 vāthwām39, havahēcha40 urunō41 yaozdāthrem42. Nūrām43 ahmi44 yasnyascha45 vahmyascha46 anguhe47 astvaite48, ashāt49 hacha50 yat vahishtat51.

(19) Here21 (the Teshtrya) convenes an assembly22, (and) asks25 (the members of the assembly):-

Now28 who26 will worship29 me27 with libations32 provided with milk30 and Haoma31? To whom33 shall I34 grant35 wealth37 relating to a horse36 a troop39

tsof horses38 (and) purification42 of his own40 soul41? I am44 worthy now43 of worship45 and adoration46 in the corporeal48 world49 on account of50

righteousness49.

(20) Āat52 paiti avāiti53, Spitama54 Zarathushtra55. Tishtryō56 raēvāo57 khvarenanguhāo58 avi59 zrayō60 Vouru-kashem61, aspahe62 kehrpa63 aurushahe64 srīrahe65, zairi-gaoshahe66 zaranyō-aiwi-dānahe67.

(20) Then52, O Spitaman54 Zarathushtra55! the radiant57 (and) glorious58

Tishtrya56 goes53 to59 the ttSea60 Vouru-kasha61 in the shape63 of a horse62, crimson64, beautiful65, with yellow ears66 (and) golden caparison67.

(21) tuĀdim68 paiti-yāsh69 nizdvaraiti70 daēvō71 yō72 Apaoshō73, aspahe74 kehrpa75 sāmahe76, kaurvahe77 kaurva-gaoshahe78, kaurvahe79 kaurvō-bareshahe80, kaurvahe81 kaurvō-dūmahe82, daghahe83, aiwidatotarshtōish84.

tq From here up to “zaranyō-aiwi-dānahe” Dr. Geldner takes as a verse of three lines; each line ends at the comma (,).

tr With a golden collar, with a golden necklace (Harlez); with a golden caparison (Darmesteter), cf. para 46 of this yasht.

ts Whatever form Tishtrya assumes, he grants to his invoker the same kind of gift, (see paras 13- 19 of this yasht).

tt In order to render prosperity on the earth by causing rains after taking waters from it.

tu Dr. Geldner takes the entire para 21 in verse form of seven lines; each line ends at a comma (,).

TIR YASHT

(21) (But in the meantime) the counter-fiend69 (of Tishtrya) the demon71

tvApaosha73, rushes down70 to him68 in the shape75 of a horse74, black76, twspeckled77, with spotted ears78, spotted back80, tail82 and terrific84 brand (or a scar)83.tx

(22) Hām-tāchit-bāzush85 baratō86, Spitama87 Zarathushtra88 Tishtryascha89 raēvāo90 khvarenanguhāo91 daēvascha92 yō93 Apaoshō94. Tāo95 yūidhyathō91, Spitama97 Zarathushtra98, thri-ayarem99, thrikhshaparem100. Ādim1 bavati2 aiwi-aojāo3, ādim4 bavaiti5 aiwi-vanyāo6 daēvō7 yō8 Apaoshō9 Tishtrīm10 raēvantem11 khvarenanguhantem12. Apa13 dim14 adhāt15 vyeiti16 zrayanghat17 hacha18 vouru-kashāt19, hāthrō-masanghem20 adhvanem21.

(22) (Then) O Spitaman87 Zarathushtra88! the radiant90 (and) glorious91

Tishtrya89 and the demon92 Apaosha94 tyseize86 or grasp each other, they fight96

for three days99 and three nights100; the demon7, Apaosha9 having succeeded3

over the radiant” and glorious12 Tishtraya10, tzbecomes victorious6, (and) from there15, the sea17-18 Vouru-kasha19 drives him14 away13-16 one farsang20 along the course21.

(23) Sādrem22 urvishtremcha23 nimrūite24 Tishtryō25 raēvāo26 khvarenanguhāo27. Sādrem28 me29 Ahura Mazda30, urvishtrem31 āpō32 urvarāoscha33, bakhtem34 daēne35 Māzdayesne36. Nōit37 mām38 nūrām39 mashyāka40 aokhtō-nāmana41 yasna42 yazente43, yatha44 anye45 yazatāonghō46 aokhtō-nāmana47 yasna48 yazente49.

(23) (Then the radiant26 (and) glorious27 Tishtrya25 speaks with humility24

about his uawoe22 and defeat23:-

O Ahura Mazda30! Woe28 unto me29! O Waters32 and plants33! (there is my) defeat31! O Mazda-worshipping36 Religion35! (my) fate34 (or misfortune34)! Men40 do not37 worship43 me38 now39 with the famous41 yasna42 as44 they worship49 other45 yazatas46.ub

(24) Yeidhi50 zī51 mā52 mashyāka53 aokhtō-nāmana54 yasna55 yaza-

tv Original meaning - he who burns the watery or rainy clouds; the demon of drought; the demon doing quite the opposite from Tishtrya; root ush = Sanskrit ush = to burn.

tw Sanskrit Karvu, karvura; “bald” (Spiegel). I have not translated the word Kaurvahe which is repeated twice.

tx Original meaning whereby the terror is struck”, dreadful.

ty Or adhere. Original meaning “seizes” (Sans, root bhru).

tz In the original sense becomes smitten and becomes triumphant.

ua Just as from the Persian word “dard” (pain) the meaning of “darda” becomes “woe”, in the same way, there occurred the meaning of “sadrem”.

ub Or by means of the yasna in which their own names are invoked, i.e. by means of the yasna with the “khshnuman” of their names.

yanta56, yatha57 anye58 yazataonghō59 aokhtō-nāmana60 yasna61 yazente62, ucavi63 mām64 avi-bavrayām65, dasanām66 aspanām67 aojō68, dasanām69 ushtranām70 aojō71, dasanām72 gavām73 aojō74, dasanām75 gairinām76 aojō77, dasanām78 apām79 nāvayanām80 aojō81.

(24) For51, if50 men53 would worship56 me52 with the famous54 yasna55 as57

they worship62 other58 yazatas59, Iud should have brought65 to63 me64 the strength68 of ten72 horses67, ten69 camels70, the strength74 of ten72 oxen73, ten mountains76, and (and) the strength81 of uethe waters79 of ten78 canals (or rivers)80.

(25) Azem82 yō83 Ahurō84 Mazdāo85 Tishtrīm86 raēvantem87 khvarenanguhantem88 aokhtō-nāmana89 yasna90 yaze91 avi92 dim93 avi-barāmi94 dasanām95 aspanām96 aojō97, dasanām98 ushtranām99 aojō100, dasanām1 gavām2 aojō3, dasanām4 gairinām5 aojō6, dasanām7 apām8 nāvayanām9 aojō10.

(25) (Ahura Mazda speaks):- I ufAhura Mazda84-85 (Having learnt the wish from Tishtrya), the radiant87 and glorious88, and ugworshipped91 with the famous89 yasna90, carried94 for him92-93 (i.e. gave him) the strength97 of ten95

horses96, camels99, ten1 oxen2, ten4 mountains5 (and) waters8 of ten7 canals (or rivers)9.

(26) uhĀat paiti avāiti, Spitama Zarathushtra, Tishtryō raevāo khvarenanguhāo, avi zrayō Vouru-kashem, aspahe kehrpa aurushahe srīrahe, zairi-gaoshahe zaranyō-aiwi-dānahe. (27) ādim paiti-yāsh nizdvaraiti daēvō yō Apaoshō, aspahe kehrpa sāmahe, kaurvahe kaurvōgaoshahe, kaurvahe kaurvō-bareshahe, kaurvahe kaurvō-dūmahe, daghahe aiwidāto-tarshtōish.

(28) Hām-tāchit-bāzush1 baratō2, Spitama Zarathushtra3, Tishtryascha4 raēvāo5 khvarenanguhāo6 daēvascha7 yō8 Apaoshō9. Tāo10 yūidhyathō11 Zarathushtra12, ā13 rapithwinem14 zrvānem15. Ādim16 bavaiti17 aiwi-aojāo18, ādim19 bavaiti20 aiwi-vanyāo21 Tishtryō22 raēvāo23 khvarenanguhāo24 daēum25 yim26 apaoshem27 Apa28 dim29 adhāt30 vyeiti31

uc Dr. Geldner from here up to the end of this paragraph takes the verse of six lines; each line ends with a comma (,).

ud Or the strength of the navigable (Sans. Navya) waters.

ue i.e. I would have got the strength of ten horses, camels, etc., and on account of that strength I would have defeated the demon Apaosha.

uf For its explanation, see Zartosht-namun, written by Sheth Kh. R. Cama, Second Edition, pages 155-158.

ug In original form these two verbs are in the present tense; for its explanation, see my Avesta Grammar, p. 304. Besides, “yaze” can be imperfect tense first person singular ātmanepada as well.

uh As regards the translation of paragraphs 26-27, see paragraphs 20-21 of this same yasht.

TIR YASHT

zrayanghat32 hacha33 Vouru-kashāt34, hāthrō-masanghem35 adhvanem36.

(28) (Then) O Spitaman Zarathushtra3! the radiant5 (and) glorious6

Tishtrya4 (and) the demon7 Apaosha9 grapple each other by the arm1 and fight11 till13 noon14. The radiant23 and glorious24 Tishtrya22 having succeeded18

over25 the demon, Apaosha27 becomes20 victorious21, (and) from the sea32-33

Vouru-kasha34 drives28 31 him29 away one farsang35 along the course36.

(29) uiUshtatātem37 nimrūite38, Tishtryō39 raēvāo40 khvarenanguhāo41. Ushta42 me43 Ahura Mazda44, ushta45 āpō46 urvarāoscha47, ushta48 daene49 Māzdayesne50, ushta51 vō52 ābavāt53 danghavō54, us55 vō56 apām57 adhavō58 apaitieretāo59 jasāonti60, ash-dānunāmcha61 yavanām62, kasu-dānunāmcha63 vastranām64, gaēthanāmcha65 astavaitinām66.

(29) Then the radiant40 and glorious41 Tishtrya39 proclaims38 ujthe victory37

gained by him37. O Ahura Mazda44! Hail42 (be) unto me43! O Waters46 and plants47! Hail45 (unto me)! O Religion49 of Mazda-worship50! (there arose my) victory48! O Countries54! (now) there will be53 prosperity51 unto you52! ukHereafter57 the ulfood58, corns62 grown through abundant water61, green vegetables64 (or herbaceous plants) grown through little water63 and (the entire) corporeal66 settlements65 will grow umup55-60 without difficulty69.

Explanation:- Its significance is that owing to the victory of Tishtrya over Apaosha, the demon of drought, there will he abundant growth of corns, vegetables, etc., through the assurance of sufficient rains and thereby people and cattle will enjoy complete happiness.

(30) Āat67 paiti68 avāiti69, Spitama70 Zarathushtra71, Tishtryō72 raēvāo73 khvarenanguhāo74 avi75 zrayō Vouru-kashem76, aspahe78 kehrpa79 aurushahe80 srīrahe81, zairi-gaoshahe82 zaranyō-aiwi-dānahe83.

(30) Then67, O Spitamān70 Zarathushtra71! the radiant73 and glorious74

Tishtrya72 goes69-75 to the sea76 Vouru-kasha77 in the shape79 of a horse78, crimson80, beautiful81, with yellow ears82 (and) golden caparison83.

ui Dr. Geldner takes the entire paragraph 29 in verse form of 11 lines; each line ends with in comma (,) and full-stop (.).

uj The meaning of “ushtatat” is happiness, prosperity, congratulation”.

uk This word (apam) occurs in the yasna Ha 9, para 24, and Ha 10, para 1, in the same sense. As a noun its meaning is “of the waters”.

ul “Adhavo” - root adh, ad = Sanskrit ad = Lat. Ed-ere = to eat.

um The gift of the waters (apam adhavo) will flow down unrestrained to the big-seeded cornfields, to the small-seeded pasture-fields and to the whole of the material world” (Darmesteter). Dr. Spiegel and Professor Harlez also have translated generally in the similar sense as under: “The streams of the waters will flow towards the field, etc.” Ash-danu yava” = corns grown by means of abundant water, or the corns for the ripening of which abundant waters are required. Danu = Sanskrit danu = river, (see danu-drajangha, yasna Ha 60, para 4).

(31) uno84 zrayō85 ā-yaozayeiti86, hō87 zrayō88 vī-vaozayeiti89, hō90 zrayō91 āghzrādhayeiti92, hō93 zrayō94 vīghzrādhayeiti95, hō96 zrayō97 āghzārayeiti98, hō99 zrayō100 vīghzārayeiti1, yaozenti2 vīspe3 karanō4, zrayāi5 Vouru-kashaya6, ā7 vīspo8 maidhyō9 yaozaiti10.

(31) He84 (i.e. Tishtrya) causes the sea85 (Vouru-kasha) uoto be agitated86, to upsurge exceedingly89, he90 causes (the waters of) the sea94 to overflow95; uqexceedingly1, the flowing waters then unite together2 with all3 the shores4 of the sea5 Vouru-kasha6. The entire8 middle part9 too urunites (with waters).

(32) Us11 paiti12 adhāt13 hishtaiti14, Spitama15 Zarathushtra16, Tishtryō17 raēvaō18 khvarenanguhāo19, zrayanghat20 hacha21 Vourukashāt22. Us23 adhāt24 hishtāt25 Satavaēeso26 raēvāo27 khvarenanguhāo28, zrayanghat29 hacha30 Vouru-kashāt31. Āat32 tat33 dunmān34 hāmhishtenti35 us36 hindavat37 paiti38 garōit39, yō40 hishtaite41 maidhīm42 zrayanghō43 Vouru-kashahe44.

(32) Then13, O Spitaman15 Zarathushtra16! the radiant18 (and) glorious19

Tishtrya17 rises up11-14 from the sea20-21 Vouru-kasha22, and the radiant27 (and) glorious28 (Star) usSatavaesa26 (too) rises up23-25 from the Sea29-30 Vourukasha31; then32 vapours34 (or mists)34 having gathered arise35 from the Mount39

utUs-hindava36-37 which40 stands41 in the middle42 of the sea43 Vouru-kasha44.

(33) Āat45 tat46 dunmān47 frashāupayeiti48 maēghō49-kara50 ashavanō51, frā52 pourvō53 vātām54 vazaiti55, yā56 pathō57 āiti58 Haomō59 frāshmish60 frādhat-gaēthō61. Athra62 paschaēta63 vazaite64 vātō65 darshish66 Mazdadhātō67, vāremcha68 maēghemcha69 fyanghumcha70, avi71 asāo72, avi73 shōithrāo74 avi75 karshvān76 yāish77 hapta78.

(33) (Tishtrya) then45 (arranges) uuthe cloud49-forming50 pure51 vapours47

uvto push forward48. Tishtrya brings55 first53 the wind54 which (the yazata)

un Dr. Geldner takes the entire para 31 in the verse form of mine lines: each line ends at the comma (,).

uo i.e. causes the tide in the sea Vouru-kasha.

up Vivaozayeiti = vi-yaozayeiti; or causes to ebb or to recede.

uq Ghz:. (khshar = Sanskrit khshar = to flow), ghzar by adding d at the end of the root; became “ghzard”. In the meaning of both these there must be slight difference.

ur Its significance appears to be that at the time of tide the Sea Vouru-kasha becomes full of water from all sides.

us According to the writing of the Bundehesh, Satavaesa is the principal star of the West.

ut Dr. Haug supposes this Mount Hindava to be Hindu Kush. In the twelfth chapter of the Bundehesh there occurs a name of the mountain “ Us-hindum” similar to this. In Avesta, adverb Us is prefixed to the word “Hindava”, and taking “us” with the Hindava, European scholars have regarded it as one name “Us-hindum”.

uu The exact Sanskrit equivalent of the Avesta “maeghokara” is “meghakara”.

uv “Frashaupayeiti” - present causal third person singular parasmaipada; root shu = to go; its

TIR YASHT

Haoma59, the prosperity-bringer60 (and) the increaser of the world61

traverses58. Afterwards63 the strong66 wind65 created by Ahura Mazda67 causes to reach the rain68, the clouds69 and sleet70 to71 (various) places72, to73 the cities74 (and) to75 (the entire) seven78 regions of the earth76.

(34) Apām79 Napāose80 tāo81 āpō82, Spitama83 Zarathushtra84, anguhe85 astvaite86 shōithrō-bakhtāo87 vībakhshaiti88, vātascha89 yō90 darshish91, awzdātemcha92 khvarenō93 ashaonāmcha94 fravashayō95.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana hizvō-danghangha, mānthracha, vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(34) O Spitaman83 Zarathushtra84! Apara79 uwNapat80 divides all around88

those81 waters82 which are to be distributed in (each) city87 in (the entire)corporeal86 world85; the strong91 wind89, the uxGlory93 created from the waters92 and uythe Fravashis95 of the righteous (people)94 (as well).

(Kardāh 7) (35) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yō6 avadhat7 fravazāite8 khshōithnyāt9 hish10 ushayāt11 dūraē-urvaēsem12 paiti13 pantām14, baghō-bakhtem15 paiti16 yaonem17 frathvarshtem18 paiti19 āfentem20, zaoshāi21 Ahurahe Mazdāo,22 zaoshāi23 Ameshanām Spentanām24.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaeibyaseha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(35) We worship5 the radiant3 (and) glorious4 Star2 Tishtrya1, who6 for the

causal form “shaupaya” (to drive away, to push forward). For its explanation, see my Avesta Grammar, pages 250-251.

uw Apam Napat (Sanskrit apam napat), i.e. the navel of waters or the source of waters. For its explanation, see my Avesta dictionary, under the word napat”.

ux i.e. Kayanian Glory, whose location is in the sea Vouru-kasha (see Zamyat yasht, paragraphs 56-64).

uy Amongst the co-workers of Tir there come Ardafravash and Govad, its reference can be seen from this paragraph. For comparison, see Farvardin yasht, para 66.

joy21 of (the Creator) Ahura Mazda22 (and) uzfor the joy23 of the Ameshaspands24, goes from the shining9 Eastern vadirection11 to13 the distantended12 path14, up to16 the aerial space17 bestowed by God15 (and) up to19 the fixed place20 appointed18.vb

(Kardāh 8) (36) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yim6 yāre-chareshō7 mashyahe8 ahuracha9 khratugūtō10 aurunacha11 gairishāo12 sizdracha13 ravascharāto14 uzyōrentem15 hispōsentem16; huyāiryācha17 dainghave18 uz-jasentem19 duzyāiryācha20. Kadha21 airyāo22 dainghāvō23 huyāiryāo24 bavāonti25.

We worship5 the radiant3 and glorious4 Star2 Tishtrya1. For whose6

rising,15 men8 vcwho live in the fruits of the year7, and the chiefs9 vdof deep understanding10, the wild beasts11 wandering on the mountains12, the hedgehogs13, and the animals that wander wild at large14 vedesire eagerly16. Because, the way it rises19, (it becomes) the year of fertility17 (or) the year of famine20 for the country18. Besides, they wish that21 the Iranian22 countries23

may vfbecome25 fertile24 (or prosperous)!

Ahe raya khvarenanghacha tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(Kardāh 9) (37) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5. Āsu-khshvaēvem6 khshvivi-vāzem7, yō avavat khshvaēvō vazaite, avi zrayō Vouru-kashem, yatha tighrish mainivasāo, yim anghat Erekhshō khshvivi-ishush khshvivi-ishvatemō airyanām airyō, khshuthat hacha garōit khvantem avi gairīm.

(37) We worship5 the Star2 Tishtrya1, radiant3, glorious4, swift-flying6

uz i.e. At the will of the Creator Ahura Mazda and the Ameshāspand and by obeying their command.

va As regards the explanation of the word “afentem” see my translation of the Vendidad, fargard 21st para 5 note.

vb Professors Spiegel and Harlez affixing the word “hish” to the water translate thus: “Tishtrya brings the water”.

vc Original meaning those who go by the season (lit. the year); root char = to go; nominative plural of yare-charesh.

vd Or wisdom-increasing.

ve Or “await eagerly”; original “(are) desiring”.

vf I have translated this paragraph generally based on Professor Darmesteter’s translation.

TIR YASHT

(and) swift-moving7.vg

(38) Avi31 dim32 Ahurō Mazdāo33 avān34, Ameshāo Spenta35, vourugaoyaoitish36 he37 Mithrō38 pouru-pantām39 frachaēshaētem40. Ādim41 paskāt42 anu-marezatem43 Ashishcha44 Vanguhi45 berezaiti46, Pārendicha47 raoratha48, vīspem ā ahmāt49 yat50 amem51 paiti-apayat52 vazemnō53 khvanvantem54 avi55 gairīm56 khvanvata57 paiti58 nirat59.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(38) The Creator Ahura Mazda33 helped34 (Tishtrya) him31-32; the Ameshaspentas35 (i.e. the Bountiful Immortals)35 and Meher38 (yazata) the Lord of wide pastures36 vhprepared40 (or opened) for him37 the sufficient way39; the good45 (and) exalted46 Ashishvang44-45 (and) Parendi47 (or light) chariot48 vicleaned or wiped off43 (the path) for him41 until49 he came up52

running53 up to55 the Mount56 Khvanvant57.

(Kardāh 10) (39) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yō6 pairikāo7 taurvayeiti8, yō9 paitrikāo10 titārayeiti11 yāo12 uzāonghat13 Angrō Mainyush14, mamanush15, stārām16 afsh-chithranām17 vīspanām18 paiti-eretēe19.

(39) We worship5 the Star2 Tishtrya1, radiant3 and glorious4; who6 afflicts8

and vjdestroys11 the pairikas7 (or drives out11), whom12 (i.e. the pairikas) the Angra Mainyu - the Evil Spirit caused to stand up13 in order to oppose19 all18

the Stars16 containing the seed of waters17, vkintentionally15.

(40) vlTāo20 Tishtryō21 taurvayeiti22, vīvaiti23 hīsh24 zrayanghat25 hacha26 Voura-kashāt27. Āat28 maēgha29 us-fravāonte30 huyāiryāo31 āpō32 barentīsh33, yāhva34 urvāitīsh35 awrāo36 perethu37 aipi38 vyasaitīsh39, avō-

vg For the translation of the remaining portion, see Karda 4 of this yasht above.

vh “frachaēshaētem” and “anu-marezatem”, these two verbs are in parasmaipada dual; the first in potential mood and the second in imperfect tense.

vi Behind him went “Ashishvangh and Pārendi”, (Darmesteter). I have not understood the entire meaning of “Khvanvata paiti nirat”. “On the shining waters” (Darmesteter): “at the brilliant place of its setting” (Harlez). Sanskrit nira = water.

vj See Karda 5, para 8 of this yasht.

vk “Mamanush” - root man = Sanskrit man = to know, to think; derived from “mamanvangh”.

vl Dr. Geldner takes the entire 40th paragraph in the verse form of seven lines; each line ends with comma (,) and full-stop (.).

urvaitīsh40 hapta41 karshvān42.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(40) Tishtrya21 afflicts22 them20 (i.e. pairikās) and vmblows23 them24 away23

from the Sea25-26 Vourukasha27. The clouds29 of the fertile year31 (and) the waters32 producing33 (fruits and corns) gather them28 on high30, from which34

prosperity-bestowing35 and vnhappiness-bringing40 abundant37 rain-showers36

spread vowide39 over the seven41 regions42 (i.e. over the entire earth).

(Kardāh 11th) (41) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yim6 āpō7 paitish-marente8 armaēshtāo9, frātatcharatascha10, khānyāo11 thraotō-stātascha12, parshuyāo13 vairyāoscha14.

(41) We worship5 the radiant3 and glorious4 Star1 Tishtrya2, whom6 the stagnant9 waters7, running and flowing10 waters7, the well” waters7, the spring12 waters7, the waters7 of running stream12, dew-dripping13 waters7 and the vprain14 waters7 remember8 eagerly.

(42) vqKadha15-nō16 avi17 uzayarāt18, Tishtryō19 raēvāo20

khvarenanguhāo21. Kadha22 khāo23 aspō-staoyehīsh24, apām25 ghzārām26

aiwighzārem27, srīraoscha28 asō-shōithrāoscha29 gaoyaoitishcha30 ātachintīsh31, ā vareshajīsh32 urvaranām33, sūra34 vakhshyente35 vakhsha36.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha, vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

vm i.e. scatters away (in the sense of English blows away).

vn Original meaning “help-bringing, help-giving”.

vo In the original form this word (vijasāitīsh) is in the present participle first person plural feminine and qualifies “awrāo” (spreading wide).

vp For comparison, see yasna Hā 68, para 6.

vq Dr. Geldner takes the entire para 42 in the verse form of eight lines; each line ends at comma (,) and full-stop (.).

TIR YASHT

(42) When15 will the radiant20 (and) glorious21 Tishtrya19 rise 18 for us16? When22 will the springs23 with a flow26 (and) overflow27 of waters25 bigger than the horse24 run31 to the beautiful28 places and cities29? (so that) the trunks32 of the trees33 may grow35 with (a powerful)34 intense growth36.

(Kardāh 12th) (43) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yō6 vīspāish7 naēnizaiti8 simāo9 apaya10; vazedhrish11 ukhshyeiti12 vīspāose13-tāo14 dāmān15 baēshzyaticha 16sēvishtō17; yezi18 aēm19 bavaiti20 yashtō21 khshnūtō22 frithō23 paiti-zantō24.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazmaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha, vachacha, shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(43) We worship5 the Star1 Tishtrya2, radiant3 (and) glorious4, who6

vrcleanses8 all7 dreadful things9 (contained) in water10; when18 he19 (i.e. Tishtrya) is20 worshipped21, pleased22, loved23 (and) honoured24, the vspowerful11 (and) most beneficent17 (Tishtrya) then renders12 this14 entire13

creation15 prosperous12, and vtrevives16 (it).

(Kardāh 13th) (44) vuTishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5, yim6 ratūm7 paiti-daēmcha8, vīspaēshām9 stārām10, fradathat11 Ahurō Mazdāo12, yatha13 narām14 zarathushtrem15 yim16 nōit17 mereghente18 angrō mainyush19, nōit20 yātavō21 pairikāoscha22, nōit23 yātavō24 mashyānām25 naēdha26 vīspe27 hathra28 daēva29 mahrkathāi30 upa-dareznvanti31.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā,

vr i.e. renders it quite undefiled by removing the dirt, filth and impurities from the water, root niz = Sanskrit “nij” = to cleanse.

vs Vazedrish - root Sanskrit vaj = “to be powerful, to strengthen; industrious” (Justi); “healthgiving” (Spiegel).

vt Original meaning “bestows health” (baēshazyaticha); denominative verb.

vu Dr. Geldner takes the entire 44th para in verse form of eleven lines; each line ends with comma (,) and full stop (.).

yāonghāmcha tānschā tāoschā yazamaide.

(44) We worship5 the radiant3 and glorious4 Star2 Tishtrya1. Just as13 (the Creator) Ahura Mazda12 established11 (the Prophet) Zarathushtra15 (as a Lord) over men14 (and the overseer above them), the same way He has established11

vvTishtrya6 as the Lord7 and overseer8 above all the stars10. Explanation: (As regards the Holy Zarathushtra a further explanation is made below):-

Whom16 (i.e. the Prophet Zarathushtra) the Angra Mainyu19 (or) vwbewitching21 sorceresses22 (or) “bewitching24 men25 together28 with all27 the daevas29 could not17 kill18 (or) vxdare31 to kill30.

(Kardāh 14) (45) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yahmai6 hazangrem7 yaokhshtinam8, fradathat9 Ahurō Mazdaō10, afshchithraeshva11 sevishtai12, yo13 afsh-chithraeibyo14 aiti15 raokhshnushva16 vazemno17.

(45) We worship5 the radiant3 and glorious4 star2 Tishtrya1, to whom6 the most beneficent12, (the Creator) Ahura Mazda10 gave a thousand-fold7

vystrength vzamongst those having the seed of water11 who13 (i.e. Tishtrya) moving17 amongst the luminaries16 (of the sky) goes15 towards the stars containing the seed of waters14.

(46) waHō18 zrayanghō19 Vouru-kashahe20, amavatō21 huraodhahe22, jafrahe23 uruyāpahe24, vīspe25 vairish26 ā-charaiti27, vīspescha28 srīre29 nimraoke30, vīspescha31 srīre32 apaghzāra33, aspahe34 kehrpa35 aurushahe36, srīrahe37 zairi-gaoshahe38, zaranyō-aiwi-dānahe39.

(46) He18 (i.e. Tishtrya) goes27 to all25 wbthe waters26 and to the entire28

magnificent29 (or splendid) wcwater-fall30 and to all31 the beautiful32 channels33

of the powerful21, famed22, deep23 (and) broad-watered24 Vouru-kasha20, in the shape35 of a horse34, crimson36, beautiful37, with golden ears38 (and) golden caparison39.

(47) Āat40 āpō41 ava-barente42, Spitama43 Zarathushtra44, zrayang-

vv Original meaning “whom,” i.e. Tishtrya.

vw i.e. Deceiver, entrapper into temptation.

vx Sanskrit root drush = to dare, “dursa”, its English equivalent to dare. For further explanation see Vendidad Fargard IX, paras 1-9 and paras 43-47.

vy i.e. Amongst the stars. For its explanation see paras 4 and 39 of this yasht and para 13th of Vendidad fargard XXI.

vz Original meaning “fixed a thousand of strengths”.

wa Dr. Geldner takes para 46 in the verse-form of 9 lines and para 47 in the verse-form of 8 lines; each line ends with comma (,).

wb i.e. On the entire surface of the sea Vouru-kasha, vairi = Sanskrit “vārī” = water.

wc Nimraoka - Sanskrit root ni-mruch = to go down, to flow down. “Caves” (Darmesteter); channels” (Spiegel); “flowing outside”, “canal of waters” (Justi).

TIR YASHT

hat45 hacha46 Voura-kashāt47, tātāo48 urvāthrāo49 baēshazayāo50, tāo51 avadha52 vībakhshaiti53 ābyō54 danghubyō55 sēvishtō56, yatha57 aēm58 bavaiti59 yashtō60, khshnūto61 frithō62 paiti-zantō63.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(47) O Spitaman43 Zarathushtra44! when57 he58 (i.e. Tishtrya) (is)59

worshipped60, pleased61, loved62 (and) welcomed63, (he), the most beneficent56

having brought42 the flowing48, efficacious49 (and) healing50 waters41 from the Sea45-46, Vouru-kasha47, distributes the water51 hither52 thither and, every where63 in the countries.

(Kardāh 15) (48) Tishtrīm1 stārem2 raēvantem3 khvarenanguhantem4 yazamaide5; yim6 vīspāish7 paitish-marente8 yāish9 Spentahe Mainyēush10 dāmān11, adhairi-zemāishcha12, upairi-zemāishcha13, yācha upapa14, yācha upasma15, yācha frapterejān16, yācha ravascharān17, yācha upairi18 tāo19 akarana20 anaghra21 ashaonō22 stish23 āidhi24.

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha, vachacha shyaothnacha, zaothrābyascha arshukhdhaēibyascha vāghzibyō.

Yenghe hātām āat yesne paiti vanghō, Mazdāo Ahurō vaētha ashāt hachā, yāonghāmcha tānschā tāoschā yazamaide.

(48) We worship5 the radiant3 (and) glorious4 Star1 Tishtrya2. Whom6 all7

the creations11 of the Beneficent Spirit17 (such as), those that live under the ground12, and those that live above the ground13, wdthose that live in the waters14, those that fly in wethe air15, (or winged birds16), those that wander wild at large17 andwf wgother24 innumerable20 whendless21 creations23 of Holy

wd Yācha upāpa - its original meaning is “and those that live in waters”.

we i.e. “those living away from the ground”, “those that remain in the air”. The meaning of “upasma” (deriving from Upa + zema) can be “living on the ground”.

wf Upairi - Sanskrit Upari - besides, in addition to.

wg Āidhi = Sanskrit ādi = other, etc.

wh Akarana = endless, without an end; anaghra = without a beginning.

(Ahura Mazda), remember eagerly8.

(Kardāh 16) (49) wiTishtrīm1 Stārem2 raēvantem3 khvarenanguhantem4 yazamaide5, thamananguhantem6, varechanguhantem7, yaokhshtivantem8 hshayamnem9, isānem10 hazangrāi11 āyaptanām12. Yō13 dadhāiti14 kukhshnavānāi15, pourush16 ayaptāo17 jaidhyantāi18, ajaidhyamnāi19 mashyāi20.

(49) We worship5 the Star2 Tishtrya1, the radiant3, the glorious4, healthgiving6, pompous7, powerful8, ruling9, predominant over a thousand gifts12, who13 grants14 many16 boons17 prayed for or not prayed forwj to that man20

wkwho has pleased him15.

(50) Azem21 dadhām22, Spitama23 Zarathushtra24, aom25 stārem26 yim28 Tishtrīm29 avāontem30 yesnyata31, avāontem32 vahmyata33, avāontem34 khshnaothvata35, avāontem36 frasastata37, yatha38 māmchit39 yim40 Ahurem Mazdām41.

(50) O Spitamān23 Zarathushtra24! I21 wlhave created22 this25 star26

Tishtrya29 as30 worthy of worship31, adoration33, propitiation35, and glorification37 wmas38 Myself9 – Ahura Mazda41.

Explanation:- (Why Tishtrya was created so great, is mentioned below).

(51) Avanghāo42 pairikayāo43 paitishtātayaēcha44, paitischaptayaēcha45 paititaretayaēcha46, paityaoget47-tbaēshahyāicha48, yā49 duzyāirya50, yām51 mashyāka52 avi duzvachanghō53 huyāiryām54 nāma55 aojaite56.

(51) (I have created the Star Tishtrya as worthy of worship and adoration like Myself) in order to withstand44, destroy45 and drive out46 this42 Pairikā43

wnDuz yāirya50 whomwo wicked53 persons52 call by the name55 Huyāirya54, andwp to prevent malice48.

wi Dr. Geldner takes this whole paragraph in the verse form of 8 lines.

wj Original meaning “unto one who asks for, unto one who does not ask for”.

wk The reduplicated form of the root khshnu (=to please) became “kukhshnu”.

wl i.e. as I who am Ahura Mazda, like Myself too.

wm Similar statement occurs for Meher yazata, too, with slight difference (see Meher yasht, para 1).

wn i.e. Famine-producing; original meaning “pertaining to bad year”. After the Avesta, during the period of Cuneiform Inscriptions, the Emperor Darius wishing prosperity for his own kingdom from the Creator Ahura Mazda prays May the Lord protect my kingdom from the hostile army and from the famine (hachā dushiyār)!” That inscription is as follows: Utā imām dahyāum Aura Mazdā pātuva hachā haināyā, hachā dushiyār, hachā draugā …... (see the writing numbered H of Persepolis). Meaning:- (The Emperor Darius prays:) Also may Ahura Mazda protect this kingdom (of mine) from the hostile army, from famine and from falsehood- deceit.

wo Original meaning “evil speaking”, from it “speaking quite contrary”.

wp Original meaning in order to withstand the malice, (root paiti-vaz).

TIR YASHT

(52) Yedhi57 zī58 azem59 nōit60 daidhyām61, Spitama62 Zarathushtra63, aom64 stārem65 yim66 Tishtrīm67, avāontem68 yesnyata69 avāontem70 vahmyata71 avāontem72 khshnaothvata73, avāontem74 frasastata75, yatha76 māmchit77 yim78 Ahurem Mazdām79.

(53) Avanghāo80 pairikayāo81 paitishtātayaēcha82, paitischaptayaēcha83; paititaretayaēcha84, paityaoget85-tbaēshahyāicha86, yā87 duzyāirya88; yām89 mashyāka90 avi duzvachanghō91 huyāiryamv2 nāma 93 aojaite94.

(54) Hamahe95 zī96 me97 idha98 ayān99 hamayāo100 vā1 khshapō2, hāo3 pairika4 yā5 duzyāirya6 vīspahe7 anghēush8 astvatō9 parōit10 pairithnem11, anghvām12 ava-hisidhyāt13 ācha pairicha14 dvaraiti15.

(52-53) For58 if57 159, O Spitaman62 Zarathushtra63! had not60 created61

this64 Star65 Tishtrya67 as68 worthy of worship69 as70 worthy of praise71, as72

worthy of propitiation73, as74 worthy of glorification75 as76 Myself7 - Ahura Mazda79, in order to withstand82 this80 Pairika81 (named) Duzyairya88, whom89

wicked91 persons90 call94, Huyairya92, in order to destroy83 drive (her) out84, and prevent85 her malice86, (54) then indeed96 every95 day99 (and) every100

night2 (i.e. always) wqthat3 pairikā4 (named) Duzyāirya6 would wage10 war11

(or strife) here98 (i.e.) in the entire7 corporeal9 world8 of Mine97, and wrwould injure13 the life12 wseverywhere.

(55) Tishtryō16 zī17 raēvāo18 khvarenanghāo19 avām20 pairikām21 ādarezayeiti22, bibdāishcha23, thribdāishcha24, avanemnāishcha26 vīspabdāishcha26, mānayen ahe yatha27 hazangrem28 narām29 ōim30 narem31 ādarezayōit32; yōi33 hyān34 asti35 aojangha36 aojishta37.

(55) wtBut17 the radiant18 (and) glorious19 Tishtrya16 binds22 that20 pairikā21

(named Duzyairya) with double23 and treble fetters24, and with invincible26

wufetters26. Explanation:- (How he binds the fetters is stated below.)

Just as27 a thousand28 men29 who33 are34 the strongest37 in physical35

strength36 would fetter32 one30 man31; (the same way Tishtrya binds stoutly that pairikā so that she can be prevented from doing any harm).

(56) Yat38 zī39 Spitama40 Zarathushtra41, airyāo42 danghāvo43 Tishtryehe44 raēvatō45 khvarenanguhatō46 aiwi-sachyāresh47 dāitīm48 yasnemcha49 vahmemcha50 yatha51 he52 asti53 dāityōtemō54 yasnascha55

wq Professors Spiegel and Harlez. Taking “khao” instead of “hao” according to Geldner would “drain out the springs of water (khao)” (Darmesteter).

wr hisidhyat (potential mood) root sad = Sanskrit Shadh = to smite, to destroy; “sad” is changed into “sid”; being an Intensive verb, the root is reduplicated.

ws Original meaning “near and roundabout” (acha pairicha); dvaraiti present participle locative singular, original base dvarat; (root dvar = to run).

wt zi = Sanskrit hi = but, because, indeed, verily.

wu Root van = Winnan (Saxon) = to win, to conquer.

vahmascha56, ashāt57 hacha58 yat59 vahishtāt60, nōit67 ithra62 airyāo53 danghāvo64 frāsh65 hyāt66 haēna67, nōit68 vōighna69, nōit70 pāma71 nōit72 kapastish73, nōit74 haēnyō75 rathō76, nōit77 uzgereptō78 drafshō79.

(56) O Spitamān40 Zarathushtra41! If38 the Iranian42 wvcountries43 wwwould perform47 verily39 the proper48 worship49 and adoration50 in honour of the radiant45 (and) glorious46 Star Tishtrya44 just as51 the most proper54 worship55

and adoration56 performed with the best60 righteousness57-58 is53 (worthy) for him52 (i.e. Tishtrya), then neither61 the hostile army67 nor68 calamity69, neither70 wxsickness71 nor 72 vengeance73, neither the chariot76 of the hostile army75 nor the uplifted78 banner79 (of the enemy) can rush forward65-65 to the Iranian countries64.

(57) wyPaiti dim peresat Zarathushtrō, kat zī asti; Ahura Mazda, Tishtryehe raēvatō khvarenanguhatō dāityōtemō yasnascha vahmascha, ashāt hacha yat vahishtāt. (58) Āat mraot Ahurō Mazdāo, zaothrāo he uzbārayen airyāo danghāvō, baresma he sterenayen airyāo danghāvō; pasūm he pachayen airyāo danghāvō; aurushem vā vohu-gaonem vā, kāchit vā gaonanām hamō-gaonem.

(59) Mā he mairyō gēeurvayōit, mā jahika, mā ashāvō asrāvayatgāthō, ahumerekhsh, paityārenō imām-daēnām yām āhūirīm Zarathushtrim (60) Yezi-she mairyō gēurvayāt, jahika vā, ashāvō vā asrāvayat-gāthō, ahumerekhsh, paityārenō imām daēnām yām āhūirīm Zarathushtrim, para baēshaza hachaite Tishtryō raēvāo khvarenanguhāo. (61) Hamatha airyābyō danghubyō vōighnāo jasāonti; hamatha airyābyō danghūbyō haēna frapatāonti; hamatha airyābyō danghubyō janyāonte, panchasaghnāi sataghnāishcha, sataghnāi hazangraghnāishcha, hazangraghnāi baēvareghnāishcha, baēvareghnāi ahākhshtaghnāishcha.wz

Ahe raya khvarenanghacha, tem yazāi surunvata yasna Tishtrīm stārem. zaothrābyō Tishtrīm stārem raēvantem khvarenanguhantem yazamaide. Haomayō gava baresmana, hizvō-danghangha, mānthracha vachacha shyaothnacha, zaothrābyascha arshuhdhaeibyascha vāghzibyō.

wv I.e. People of the countries under the suzerainty of the Sovereigns of Iran.

ww Original meaning “give, offer” (Sanskrit root ā-shak).

wx The meaning of pāman (Sanskrit pāman) is skin-disease; scab (Darmesteter compares this word with Afghan “pam” (leprosy) and “pam-an” (a leper). In Behram yasht Dr. Geldner has taken the same word “pāma”.

wy For comparison, see Behram yasht, para 48. For the translation of paras 57-61, see Behram yasht, karda XVII, paras 49-53. The difference is, in this yasht the name of Tir, and in the other yasht the name of Behram occurs.

wz For the translation of paragraphs 57-61, see Beheram yasht, paragraphs 49-53.