TUTORIAL SHOLATH SUNNAH HAJAT LILLAAHH :
Date: Nov 2nd, 2007 2:18:31 pm - Subscribe
TUTORIAL SHOLAT SUNNAH HAAJAT (LI QOODHIYAL HAAJAT) :
WUDHU Dengan Sempurna;
o DO’A WUDHU_LII ROF’IIEL HADATSIIEL AL_ASHGOORII (HADATS_2 KECIL);
o DO’A ISTIGHFAR LII AKBARIL HASAANAT;
o DO’A KABIIERUL GHONAM WA THUULIL ‘UMURONA;
o DO’A BANYAK BERKAH & KAROMAHNYA ‘AULIYAA ALLAAHIE SWT ;
o DO’A BERIKUT AKAN KEHADIRAN ORANG¬_2 BANYAK (HADIIRAT JAMII’AT);
o DO’A BERTAMBAH UMUR DLM THO’AT;
o DO’A KASIH SAYANG UMMAT MANUSIA SEDUNIA (JAMI’AT ALKHAIR);
o DO’A KEPADA IBU_BAPAK ;
o DO’A KASIH ORANG TUA ;
o DO’A IBU DAN ANAK NYA ;
o DO’A BERTAMBAH REZEQIENYA;
o DO’A LUAS PANDANGHAN BHUMI BENUA (ANGKASA RAYA);
o DO’A DZAAADATT_’IELMU NYA (LADUNNII) ;
o DO’A MA’RIIFATUL RASUUL ;
o DO’A HAADIRAT ALLAH SWT (Menghadap TUAN/PAMADJHIKAN) ;
o DO’A NAJAAA’A NAFSIIE (KASIHAN DIRI) ;
o (YAA ROBBIE KULLIE SYAAIIE’I FASYFAAA’A LII NAFSII BIQUDROOTII HAADJAATIII (!) ) ;
o (YAA ALLAAAHH YAAA RAHMAAAN YAAA RAHIIEM, BIFADHLIKA ALLOOOOHUMMA YAA ROBBAALL ’AALAAAMIEN,
YAA ARHAAAMARRROOHIIIMIEENA YAA ALLAAH YAA KARIIEM BIFADHLIKA AL_ASMAUKAL ’AADHIIIEM;
INNIEE DHZOOOLAMTU NAFSIIIE FAGHFIIERLIII FAINNAAHUU YAA ALLAAH LAAA YAGHFIRUU ADZ_DZUNUUUBA ILLAA ANTA ! ) ;
LAFADHZ NIYYAAT (NIAT) SHOLAT SUNNAT HAAJAT (KEINGINAN/WISHES) :
o (USHOLLIII SUNNATAN LI QODHIYALL HAAJAATII ROK’ATAINI (2 RAAKA’AT) LILLAAAHIE SUBHAAANA HUWAA TA’ALAAA) ;
o (ALLOOHUMMAAA SHOLLIIE WA SALLIIEM ’ALAAA SAYYIIEDIEL MURSALIIEN AL MUSTHOFAA WAL MURTADHOO WA SYAFI’AA KULLA SYAI’I FIL ARDHI
WAFISS SAMAAWAATI WA ’ALAA KULLA SYAI’II INNAKA ROHMATAN LI KULLIIE ’AALAAMIIIEN (AS SAB’AAAH /7), WA KARIIIEM WA RODHIYAWLLOOOHU ’ANHU ANNAHUUWLOOOHUMMA WA MALAAA’IKATU YUSHOLLU ’ALAANNABIIEY,YAAA AYYUHALL LADZIIENA AAAMANU SHOLLUU ’ALAIHIIE WASALLLIIIEMU TASLIIIEMA );
o (ALLOOOHUMMAAA ROBBIIE INNIIE ’AAUUDZUBIKA MINAL HAMAADZATIISSY_SYAAYAAATHINIIEE WA ’AAUDZUUBIKA YAA ROBBIIE ’ANN YAKHDHURUUUNIIE) ;
o (ALLOOOHUMMAA INNIIE ’AUUDZUUBIKA MINAASY_SYAIIITHOOONIR ROOJIIEM ) ;
o (A ’UUUDZUBILLAAAHIII ASSAMIIIE’UL ’ALIIIEEM MINASY_SYAITHOOONIR ROOJIIEM) ;
o (BISMILLAAAHIIE TAWASSALNA BILLAAH, BISMILLAAAHIE TAWAKKALTU ’ALAALLLOOOHH);
o (ROBBIIE NAJJINIIIE MINAL QOUMIDHZ_DHZOOOLIMIIIIENN) ;
o (ROBBIIE LATADARNII FARDAN WA ANTA KHOIIYRUULL WARIITSIIEN) ;
o (ROBBIIE FARHAMM KULLA MUSLIIEHH) ;R
o (ASTAGHFIIRULLOOOHAL ’AADHIIIEM, WA ATUUBU ILAIYH) (100X); OR/ATAU :
o (ASTAGHFIIRULLOOOHA ROBBIIE MIN KULLI DZANBIN, WA ATUUBU ILAIYH) (100X);
o (BISMILLAAAHII WA TAWAKKALTU ’ALAAWLLOOOHH, ALLAAAHU AKBARR ! (TAKBIR YG PERTAMA/TAKBIERATUL IHRAAM) ;
BACAAN SURAT-SURATNYA BOLEH DIPILIH SBB;
Q.S SUURAT AL FAATIHAH (UMMUUL KITAAB); SETELAH ITU BARU : (Q.S NO. 1);
Q.S SUURAH AL IKHLAASH (QULHUU HUWAAWLLOOHU AHADD...DST) ; (142)
Q.S SUURAH AL FALAQ ; (143)
Q.S SUURAH AN NAAS ; (144)
Q.S SURAH 3 AAYAT TERAKHIER DR SUURAH AL_BAQAARAH (2 : 253-255) ;
Q.S AAYAT KURSIIY (AWLLOOOHUU LAA ILAAAHA ILLA HUWA AL HAYYUL QOYYUUM, ....dst) ;
BANYAKNYA ROKA’AT, BOLEH 2 (DUA), 4(EMPAT), 6(ENAM) & 8 (DELAPAN) ROKA’AT ...DST.. HINGGA DIRIWAYATKAN MAKSIMUM :
12 (DUA B ELAS) ROKA’AT SHOLAT;
o SETELAH SELESAI SHOLAT, KEMUDIAN MEMBACA SHOLAAWAT NABBIIY SEBANYAK (100x) (SEPERTIE DIBAWAH INI), KEMUDIAN DILANJUTKAN DENGAN DO’ANYA SHOLAT LIII QOODHIYAL HAADJAATII ;
o (AWLOOOHUMMAA SHOLLIIE ‘ALAAA SAYYIIIEDIENAA MUHAMMAADIN, SHOLAAATAR RIDHOOO WAARRDHOO ‘ANN
ASH HAABIIHIR RIDHOO RIDHOOO; LAAA ILAAAHA ILLA ANTA AWLLOOHUU AL_HAKIIIEMU ALKARIIIEM, SUBHAAANA
ROBBIIEL ‘ARSYIIEL ‘AADHZIIIEM, ALHAMDULILLAAAHIE ROBBIIEL ‘AAALAAMIIENA AS ALUKAA MUUUDJIIIEEBAAATI_
ROHMATIKK WA ‘AAZAAAMIIE MAGHFIROOTIK, WALGHOONIIIEMATA MIN KULLIIE BIRRIIN, WAS SALAAAMATA MIN_
KULLIIE ITSMIIIN LAAA TADA’LIIIY DZANBANN ILLAA GHOFARTAHUU WALAAA HAMMAAANN ILLAA FARROOJJTAHU
WALAAA HAAADJAATAN ILLAAA HIYAA LAKA RIDHOONN) (&) ( ILLAA QODHOOIYYTAHAAAA YAAA ARHAAMARR_
ROOOHIMIIIEN) ; (ROOWAAHUU AT_TIRMIDZIIYYBIISANAAD HASAN SHOHIIEH));
LALU SAMBHIEL BERSUJUD AKHIIER TASYAHHUUDD (SUDJUUD SYUUKUR MAKMUM) : MEMBACA BANYAK 2 :
(LAAA ILAAAHA ILLAA ANTA SUBHAAANAKA INNIIIEE KUNTU MINADHZ-DHZOOOLIIMIIIENN) (SEBANYAKNYA..DST) ;
(BIFADHLIKAA YAA ALLAAHH YAAA ROBBIIE YAAA ROBBAAALL ’AAALAAMIIIEN, AAAAMIIIEN AAAMIIIEN AAAMIIIEN YAAA MUDJIIIEBAAA’ AAAMIIINIIIIEN) (3X);
SELESAI SUDAH ALIAS TAMMAAT RIWAYATNYA SHOLATT SUNNAATT LIIIQOODHOOO’I HAADJAAT INNIIE.... AAAAMIIIEN,
ROBBBAAANA LAAA ’IEELMAAA ILLAAA MAAA ’ALLAAMTANAAA INNAKA ANTAS SAMIIIE’ULL ’ALIIEMMM, SUBHAA_
ANAKA ROBBIIIE ’AMMAAA YASHIFUUUN WASAAALAAAMUN ’ALAL MURSALIIIEN WALHAMDULIILLAAAHIIIE ROBBBIIIEEL ’AALAMIIEN ) ;
PRAYS TO THE LORD !
Date: Nov 2nd, 2007 2:16:37 pm - Subscribe
HYMNE I :
PRAYS TO AGHNIE :
1. I Laud Aghni, the chosen Priest, God, minister of sacrifice,
The hotar, lavishest of wealth.
2. Worthy is Agni to be praised by living as by ancient seers.
He shall bring hitherward the Gods.
3. Through Agni man obtaineth wealth, yea, plenty waxing day by day,
Most rich in heroes, glorious.
4. Agni, the perfect sacrifice which thou encompassest about
Verily goeth to the Gods.
5. May Agni, sapient-minded Priest, truthful, most gloriously great,
The God, come hither with the Gods.
6. Whatever blessing, Agni, thou wilt grant unto thy worshipper,
That, Aṅgiras, is indeed thy truth.
7. To thee, dispeller of the night, O Agni, day by day with prayer
Bringing thee reverence, we come
8. Ruler of sacrifices, guard of Law eternal, radiant One,
Increasing in thine own abode.
9. Be to us easy of approach, even as a father to his son:
Agni, be with us for our weal.
Unto Thee, O Lord, the Soul of Creation cried:
"For whom didst Thou create me, and who so fashioned me?
Feuds and fury, violence and the insolence of might have oppressed me;
None have I to protect me save Thee;
Command for me then the blessings of a settled, peaceful life."
Thereupon, the Creator asked Asha:
"Whom wilt Thou have as saviour for the world,
to be its protector and upholder of order?
Who with his sagacity and zeal may bring prosperity;
Whom wilt Thou have as its lord, who will repel violence,
and dispel the forces of Evil?"
Thus to the Lord doth Asha, the Truth, reply:
"No guide is known who can shelter the world from woe,
None who knows what moves and works Thy lofty plans.
The most powerful Of beings is he to whose help
I shall go on an invocation."
Mazda knows best what works have been wrought
by the perpetrators of Evil and their followers;
And He knows what shall be wrought by them ever hereafter.
The Lord, Ahura is, the sole discerner;
For us, let it be as He ordains.
And thus we two, my soul and the soul of creation,
prayed with hands outstretched to the Lord;
And thus we two urged Mazda with these entreaties:
"Let not destruction overtake the right-living,
Let not the diligent good suffer at the hands of evil."
Then, thus spake Ahura Mazda, the Lord of understanding and wisdom:
"As there is no righteous spiritual lord or secular chief,
So have I, as Creator, made thee (Zarathushtra) the protector and guide,
For the welfare of the world and its diligent people:"
The Wise Lord, with the spirit of Truth and Righteousness,
made these holy hymns,
The Benevolent Providence gave these teachings
for the well-being of the world and its righteous people.
Whom hast Thou, O Mazda, ordained, verily to give forth,
through the Good Mind, these bounties to mortals?
(Thus spake Ahura Mazda):
"The one who alone has hearkened to my precepts
is known as Zarathushtra Spitama;
For his Creator and for Truth he wishes to announce
the Holy Message,
Wherefore shall I bestow on him the gift of eloquent speech."
Thereupon the Soul of Creation cried:
"In my woes I have obtained for help the feeble voice
of an humble man,
When I wished for a mighty over-lord!
Whenever shall I get one to give me help with power
and with force?"
O Ahura Mazda, and O Spirit of Truth and Right!
Do Ye grant me and my followers such authority
and power through Truth,
That with the Good Mind, we may bring the world
peace and happiness,
Of which, Thou, O Lord, art indeed the first possessor.
When shall Truth, the Good Mind, and the Holy Power,
hasten to me in full, my Lord?
Do Thou assign them to me for the great dispensation.
And verily, grant now to us, Thy devoted servants,
Thy gracious help for this Great Cause!
In humble adoration, with hands outstretched
I pray to Thee, O Mazda!
First of all, through Thy Holy spirit vouchsafe to me
All righteousness of action, all wisdom of the Good Mind,
That I may thereby bring joy to the Soul of Creation.
O Wise Lord, by virtue of the Good Mind,
may I reach Thy Presence.
Grant me the blessings in both worlds,
the corporeal and the spiritual,
attainable through Righteousness;
Thy rewards which bring beatific happiness
to the faithful blessed with them.
As never before, I shall weave my songs for Thee,
O Mazda Ahura,
And for Thee, O Spirits of Truth and the Good Mind,
Then, shall Armaity, the Spirit of Benevolence,
make the imperishable Dominion of Heaven flourish.
For that perfection, come ye all to my invocations.
I shall take the awakened soul to the exalted abode
with the help of the Good Mind;
Knowing the blissful rewards of the Wise Lord
for righteous deeds;
As long as i have power and am able,
I shall teach all to seek for Truth and Right.
O Asha, equipped with the knowledge of Truth and Righteousness,
When shall I see Thee, and Vohu-Mana too!
And through that Inspiration (Sraosha), when shall I
be in the presence of the Most Beneficent Mazda!
With the proclamation of these sacred words shall we
make the evil ones turn toward Thee O Holy Mazda!
Come, O Eternal Wise Spirit, through the Good Mind,
With the long lasting gift of Righteousness
vouchsafed in Thy sublime words.
Grant unto Zarathushtra, and to us all
Thy gracious help, O Ahura,
Whereby we may overcome the evil of wrong-doers.
Grant me, O Truth, the blessing which is the fruit
of the Good Mind.
Grant me, O Piety, to me and to Vishtaspa,
our desire for effectiveness,
And grant, O Mazda, sovereign Lord,
That reciting Thy holy words of revelation
I may make Thy felicitous message heard.
O Thou, Best One, in accord with the Highest Truth,
The best blessing, I beseech of Thee for
noble Frashaoshtra and for me.
And mayest Thou grant to us, for all time,
the gift of the Good Mind.
And blessed with these bounties, we who have
always offered our songs of praise to Thee,
We shall not displease Thee, O Mazda,
Or Ye, O Truth, and the Best Mind;
Ye, who are the most helpful to promote
the Dominion of Blessedness.
Those whom Thou knowest as full worthy, by reason
of their Righteousness and Good Mind,
For those, do Thou fulfill their desire for attainment,
O Mazda Ahura.
For I well know that the words of these song offerings
to Thee directed to righteous ends
Will have their blissful effect.
And through these divine songs, for evermore shall I preserve
Righteousness and Good Mind for the people.
To enable me to apprise all, teach me O Mazda Ahura,
Through Thine own Spirit and Thine own Words,
the principle of creation of the first existence.
O ye, coming to seek wisdom, now shall I proclaim
to you the message of the Wise Creator,
The hymns unto Ahura, and the offerings of the Good Mind,
The enduring sacred Truth,
And the glorious vision of the Heavenly Lights
attainable through Truth sublime.
Hearken with your ears to these best counsels,
Reflect upon them with illumined judgment.
Let each one choose his creed with that
freedom of choice each must have at great events.
O ye, be awake to these, my announcements.
In the beginning there were two primal spirits,
Twins spontaneously active,
These are the Good and the Evil, in thought,
and in word, and in deed.
Between these two, let the wise choose aright.
Be good, not base!
And when these Twin Spirits came together at first,
They established Life and the Denial of Life;
And so shall it be till the world will last.
The worst existence shall be the lot of the followers of evil,
And the state of Best-Consciousness be the reward of the righteous.
Of these Twin Spirits, the Evil one chooses doing
While the most bountiful Holy Spirit of Goodness,
clothing itself in the imperishable heavens,
chooses Truth and Righteousness.
And so will those who would please Ahura Mazda
with righteous deeds, performed with faith in Truth.
Between these two Spirits the Demon-worshipers
could not discern aright.
To them Deception came at the time of decision,
And they chose the Worst Mind.
With violence then they rushed together,
Life, in the world, to destroy.
And to support this life comes Armaity, the spirit of
Benevolence and Right-mindedness.
Together with the Spirit of Holy Power, the Good Mind, and Truth,
That the soul, passing through the test of truth,
shall be with Thee, O Lord.
And when there cometh the ultimate retribution
for the evil ones,
Then, at Thy Ordinance, shall the Good Mind
establish the Kingdom of Heaven, O Ahura!
For those who will deliver Untruth into the hands of Truth.
So may we be like those making the world progress
May Mazda and the Divine Spirits help us and
guide our efforts through Truth;
For a thinking man is where Wisdom is at home.
Then truly cometh the blow of destruction upon Untruth;
While those of good renown shall be received in
the promised abode,
The blessed abode of the Good Mind, of Truth, and
of the Wise Lord.
O ye mortals, mark these commandments,
The commandments the Wise Lord has given for
happiness and for pain:
Long suffering for the doer of Evil, and bliss
for the follower of Truth,
The illumination of salvation for the Righteous ever after.
O ye, mindful to learn, I proclaim to you this message,
Unheard as yet by those who are destroying the
civilization of the Righteous,
with evil ways of the Spirit of Untruth,
The message, most welcome to Thy followers
dedicated to Thee, O Mazda!
As you realize not the eternal truths,
and recognize not the better life,
I come to you all to guide you in the right selection
between the two sides
That we may thence live in accordance with Truth and Right.
Tell me, O Mazda -
That which Thou shalt bestow by Thy Spirit and Fire,
The blessing Thou shalt assign through Truth for
those acting with discernment,
The Holy Law for their enlightenment.
Give it in Thy own inspired word
That I may thereby bring its realization to all.
As you hear our prayer, O Lord,
Give us the Truth,
Give us the help of the Divine Spirits,
Give us the blessing of Armaity,
the Spirit of Benevolence,
And through the work of the Best Mind,
give us the mighty Dominion,
That we may overcome, thereby,
the Evil Spirit of Untruth.
Declare to me, what Thou hast, through Right,
appointed for me as the better portion;
Teach me, with the help of the Good Mind,
to know and realize my state,
And apprise me, O Mazda Ahura, of all things that
are to be and not to be.
His is indeed the Best State who declares truly
the message of holy wisdom:
The message of the perfection of being and rightful immortality,
Of Mazda's Kingdom which ever flourishes through the Good Mind.
He who in the First Beginning thus thought:
Let the glorious heavens be clothed in light;
He by His supreme understanding created the
principles of Truth and Light;
Enabling mortals thereby to maintain the Good Mind.
O Wise Lord, O ever-the-same Ahura, by Thy Holy Spirit
make these realms flourish.
Not only did I conceive of Thee, O Mazda
As the very First and the Last,
As the Father of the Good Mind,
As the veritable Creator of Truth and Right.
As the Lord Judge of our actions in life,
I beheld these with my very eyes!
Thine was Armaity, the Spirit of Benevolence,
Thine was the Wisdom which created Life,
Thine was the Divine Spirit which established choice
Between the diligent protector of creation, and
the not diligent.
Of these two, did Creation choose the diligent
As a righteous master and one possessing the Good Mind.
The deceiving idler, the non-protector, has no share
in the Holy Message.
By Thy perfect Intelligence, O Mazda
Thou didst first create us having bodies and
And by Thy Thought gave our selves the power of
thought, word, and deed.
Thus leaving us free to choose our faith at our own will.
He lifts up his voice, be he the speaker of truth or
the speaker of falsehood,
He who knows and he who knows not,
Each according to his heart and mind,
May Armaity appeal to the spirits wavering in doubt.
Doctrines and deeds, clearly manifest or dimly recognized,
Those which impose great penance for a trifling offense;
These all, through Thy Truth, do not escape Thy perceptive vision.
This I ask Thee, Ahura!
Of the events happening, and the events to happen,
What requitals, in accord with their deeds, are
appointed for the truthful righteous, and
what for the lying sinners?
This I ask Thee, Ahura!
What is the penance ordained for one who seeks to
achieve sovereignty for the Liar;
For one of evil deeds who seeks not his living
without harm to the flock of the shepherd;
And of the good who listen not to the voice of Untruth?
And this I ask Thee, O Mazda Ahura!
The truthful righteous striving to establish the dominion
That will further the well-being of his house,
his province, and his country,
How shall his spirit be like unto Thee?
When shall he be worthy of Thee?
What actions of his shall be most acceptable to Thee?
Let him that knows, tell him that would know,
which of the creeds is better,
The belief of the righteous or of the liar?
Let not the unenlightened deceive any more!
Be Thou to us, O Mazda Ahura, the bestower of Good Thought.
Then let none give ear to the words of the evil liar,
The liar bringing woe and destruction to house and
clan, to the province and the land.
Resist him, then, with force.
Listen unto the teller of Truth, a healer of existence,
Listen unto him who thinks of Righteousness,
Listen unto him the enlightened and the knowing,
Who, standing before Thy holy Fire,
with his powerful words and flowing tongue,
Reveals the truth to the contending sides.
The follower of the righteous shall attain the Abode of Light;
But he who deceived the good and the righteous,
For him shall the future be long life of misery and
darkness, woe and despair,
O ye of evil lives! Your own deeds will lead you to
this dark existence.
To him, who is Thy true friend in spirit and in
action, O Mazda Ahura!
To him shalt Thou give the perfection of integrity
To him shalt Thou give perpetual communion with
Truth and the Holy Dominion,
And to him shalt Thou give the sustaining power of
the Good Mind.
Clear is this all, to the man of wisdom,
as to one who thinks with care:
He who upholds Truth with all the might of his power,
He who upholds Truth the utmost in his word and deed,
He, indeed, is Thy most valued helper, O Mazda Ahura!
The followers of the counsel of Untruth in the
community and the clan
Prayed for supreme bliss, even as we do.
May we be thy messengers
May we repel the evil of Thy lying opponents!
The Lord Mazda inspiring with the Good Mind,
The Lord Ahura ruling in his Divine Sovereignty,
The Lord Most High, protector of Truth and Right,
Thus did reply:
"For your flourishing, We have chosen to
accept your good devotion"
O ye, evil ones,
You are products of the Evil Mind
And of arrogance and perversity;
And so are those who honor you!
Your evil deeds have long been known in the
seven regions of the earth.
For, ye liars confound the human mind,
and make men act their worst,
Make men speak as lovers of Evil,
Separated from the Good Mind,
Far removed from the will of Ahura Mazda,
Departing from the path of Truth and Right.
And thus the liars defrauded humanity of a life of
happiness and immortal bliss;
For the Evil One preaches with Evil Mind and Evil Word
Evil actions to the lying soul promising supremacy,
But bringing it to ruin.
These evil-doers, attaining notoriety by their aggression
Shall surely receive their due, before Thee, O Ahura,
Lord of the Best Understanding, ever mindful of man's deserts.
For the reign of Right shall be honored when Truth
prevails in Thy realms, O Mazda!
These sinners, none of them, know the end in store for them.
None of them know of the destruction of evil with
the flood of glowing metal.
The final end is indeed known to Thee, O Most Wise Lord!
And one of such sinners was Yima, the son of Vivahvant,
Who to gratify men sanctioned the flesh of the Cow.
From among these, let me stand apart
In Thy discriminating judgment, O Mazda.
The teacher of evil destroys the Understanding,
He destroys the design of life,
Snatches away the blessed realization of the Good Mind.
With these deeply felt words proceeding from my spirit,
I cry to Thee, O Mazda, and the Spirit of Truth!
He who abhors and shuns the light of the Sun,
He who refuses to behold with respect the
living creation of God,
He who leads the good to wickedness,
He who makes the meadows waterless and the pastures desolate,
He who lets fly his weapon against the innocent,
An enemy of my faith, a destroyer of Thy
principles is he, O Lord!
The fabric of my life work they destroy,
The evil doers, extolled as masters and mistresses,
Who dispossess persons of their rightful heritage
And those who will retard the good and truthful
from the realm of the Good Mind, O Mazda.
To those who deter men from the best action,
To those who destroy with a callous heart,
To those who place the evil and the wicked above
Truth and Right,
To those who yearn for the rule of the Lie,
Doth Mazda declare: "Evil are you all."
Who shall dwell in the abode of the Worst Mind,
Who yearn for ill-gotten gain, and seethe from discontent,
Who wantonly destroy life;
Away from Thy Prophet's message,
They shall not behold the Vision of Truth.
The evil Grehma and the tribal chiefs
For long have designed to promote the Lie,
To sacrifice the Cow and desolate the good living creation,
Kindling the fire of drink in their aid.
Thy message shall undo the work of the evil-doers,
No more shall the wicked Kavis, and the Karpans,
rule over the lives of the righteous.
But the good shall be escorted through Perfection
To the Realm of the Best Mental Existence!
Following the enlightening doctrine is for us indeed
the state of excellence,
Even when the vengeful harm of the wicked threaten us.
The power of Thy teaching, O Mazda Ahura, shall
avert that harm from befalling on Thy devotees.
In accordance with the Primeval Laws of this existence,
The Ratu (Judge) shall deal perfect justice to all;
To the good who chose the Truth,
To the evil who chose Falsehood,
And to those in whom good and evil are mixed.
He who opposes Evil by his thought or word,
Or by the work of his own two hands,
He who instructs people to their good,
Makes a worthy offering of faith to Thy Purpose,
O Ahura Mazda!
He who is most good to the righteous,
Be he a noble, or a peasant, or a dependent,
He who zealously makes the good living creation flourish,
He shall come to dwell with Truth in the realm of
the Good Mind.
I am he who by devotion and prayer shall
Keep disobedience and the Evil Mind far from Thee, O Mazda,
Keep insolent heresy away from the nobles,
The distrust spread by slanderers, from the community,
And the evil of destruction from the pastures of cattle.
I invoke Thy Sraosha (Inspiration) as the greatest of
all aids at the Consummation,
To attain Life Eternal in Thy Kingdom of the Good Mind,
To attain the straight path of Truth wherein Thou
dwelleth, O Mazda Ahura!
I, who as Thy steadfast priest, have learned the
straight path of Asha (Truth and Righteousness),
And would learn from the Best Mind how best to
do what should be done,
Therefore I ask of Thee, My Lord,
Bless me with Thy Vision and grant me a
consultation with Thee!
Come hither to me, in Thine own self, O Mazda!
Come unmistakably, O Thou Best One, with
The Spirit of Truth and The Good Mind!
Let my message be heard beyond the limits of
the community of adherents.
Let the brilliant offerings of reverential prayers
be manifest to all.
Do Thou make known to me, the Ultimate Good,
the final end,
That I may bring it about with the help of the Good Mind.
Accept, O Mazda, the homage of Thy faithful worshipper,
Accept, O Truth, my hymn of praise for Thee,
Grant to us, O Spirits of Deathless Weal and Immortality,
your own two blessings.
And with the blessings of these comrade Spirits of
Perfection and Immortality,
Let all advance to Thee, O Mazda!
Let all promote the cause of Truth!
Let all advance to the most exalted Abode of
Wisdom with a mind best fitted for it!
Sure is the support of these Twain, whose spirits work together.
All the felicities of life, which have been,
which are, and which shall be,
Come to us through Thy Divine Grace, O Mazda;
Through Thy Holy Power, let our persons advance to the
With the help of the Good Mind, with the help of Truth !
Hearken unto me, O Most Benevolent Ahura Mazda!
O ye Spirits of Piety and Truth that bless our existence!
O ye Good Mind, and the Dominion of Heaven!
Be gracious unto us as we receive our recompense!
Arise for me, O Ahura!
Through my devotion give me steadfastness of purpose,
Through Thy Most Bounteous Spirit make me pure in goodness,
Through the Spirit of Righteousness grant me the
courage of spiritual might,
And through the Good Mind give me the trust of the people.
With Thy divine grace, O Lord.
Make wide the vision of my mind;
Make manifest Thy everlasting attributes;
Make known the blessings of Thy Kingdom of
Heaven, and the joyous recompense of
the Good Mind,
O Holy Armaity, inspire our consciousness with
the Ultimate Truth.
To the Lord Mazda, as an offering,
Zarathushtra dedicates the works of his life,
even his very self.
The noblest essence of his Good Thought.
To Truth, he consecrates obedience to its principles
In word and deed, and all the might of his
The deeds, the words, the worship,
For which Thou hast established
Immortality, Righteous existence and the Kingdom of Perfection;
All these deeds and words and worship
I dedicate first of all to Thee, O Lord Mazda!
Inspired by the Good Mind, these deeds come from
the good spirit of the virtuous person,
Whose soul follows the path of Truth,
Approaching Thy Presence, O Mazda, singing
hymns of Thy praise.
To Thee, and to Truth we tender our offerings of
In Thy Kingdom may all the living achieve their
destiny of perfection through the Good Mind.
For, indeed, the advancement to Thy exalted presence is
forever secure among the right thinking, O Mazda!
Thy sacred fire, O Ahura, mighty through Truth,
most swift and powerful,
May its helpful radiance be a bringer of joy to the good;
But for the malicious wicked, may its power their evil disclose!
What is Thy power? What is thy domain, O Mazda,
How can one's actions justify Thy protection, O Mazda?
Through Righteousness, and through the Benevolent Mind,
and by protecting Thy poor.
We will declare Thy exaltation to all -- even to the powers
of evil and the wicked destroyers among men.
As Thou art truly thus, O Mazda,
The very Being of Truth and the Good Mind,
Then give me a sign during this existence of mine,
That I may approach with confident joy, in veneration,
singing of Thy glory.
Where are those, O Mazda, with authentic
enlightenment of the Good Mind,
Who even in times of woe
Would by Thy treasured doctrines spread the light?
None do I know other than Thee;
Protect us, then, through Truth.
For the evil foes by their hostile actions
have spread fear;
Misery and ruin have they brought on many.
Unmindful of Thy commands, the powerful
oppress the weak, O Mazda!
They think not, alas, of Truth and Right,
From the Good Mind they always remain afar.
Those who spurn the bountiful Spirit of Piety
Knowing how precious it is to thine initiate,
Wicked are they by their ignorance and neglect of
the Good Mind;
From them Truth turns away, as from us flee the
beasts of prey.
The man of understanding will call for the
deeds of the Good Mind,
A fruitful result of a faithful life;
He who knows the zeal of Armaity is a creative
follower of Truth and Right,
Which are indeed the mighty-influences of Thy
Kingdom of Heaven, O Mazda.
Thy twin Spirits of Perfection and immortality
sustain our aspiration.
The zealous Armaity with Truth, shall assure the
permanence of Thy Kingdom of the Good Mind.
By these divine forces, O Mazda, dost Thou bless
the foes of Thy foes.
What are Thy commandments, and what dost Thou
desire, O Mazda?
What of invocation, what of worship?
Speak forth, my Lord, that I may hear Thee!
That I may know what will bestow on us Thy blessed rewards.
Teach me through the Good Mind, the noble path of
Truth and Right.
It is the Path of the Good Mind which Thou hast
manifested to me, O Ahura!
Whereby the well-doers, in accordance with the teaching
of the Spiritual Guides, acting in harmony
with Truth alone,
Shall pass onward to the assigned reward of which
Thou art the bestower, O Mazda!
This precious reward of Thine, O Mazda,
Thou givest by way of the Good Mind,
Thou givest to vigorous bodily life of him who
works for and tends to Thy Creation,
Who furthers Thy beneficent plan by the power of
Guided by Thy Spirit of Truth.
Make known to me, O Mazda, the best teachings and actions,
Actuated by the Good Mind, and inspired by Truth,
As I express my aspiration in my songs of veneration for Thee.
By Thy Sovereign Authority do Thou regenerate this
existence, through Thy gracious Will, O Ahura!
A righteous government is of all the most to be wished for,
Bearing of blessing and good fortune in the highest.
Guided by the law of Truth, supported by
dedication and zeal,
It blossoms into the Best of Order, a Kingdom of Heaven!
To effect this I shall work now and ever more.
Grant Thou to me, O Mazda, Thy Rule of Righteousness
Which from the beginning has been Thine.
And Thou, O spirit of Rightmindedness, grant me
the power of will,
And vouchsafe Thy blessings on him who realizes
Thee in ever serving with the Good Mind.
All these, indeed, gather unto Thee, O Mazda,
They who have done Thy work,
Whose actions accord with the Truth,
Whose words proceed from the Good Mind,
Whose Inspirer art Thou from the very beginning!
Where shall we find security from threat of harm?
Where, compassion for our precarious state?
When shall Truth come into its own?
Where is the power of Holy Benevolence?
Where is the illumination of the Good Mind?
And whither, O Mazda, is Thy Dominion?
All these questions do we ask,
That receiving guidance from Truth, we may work
for the welfare of creation,
Ever wise in dedication,
Ever upright in action,
Acknowledging the Teacher of Truth appointed for
the just well-being of the people.
At the last turning of life,
To the faithful making the right choice according to
Doth Ahura Mazda, the Lord judge, in His sovereign Power,
Bestow an end better than good.
But to him who shall not serve the cause of good
He giveth an end worse than bad.
At the last turning of life.
O Fashioner of the World! O Creator of the waters and plants!
Grant Thou to me Thy blessings of Perfection and Immortality!
O Most Bountiful Spirit, grant me the strength
enduring to bring to realization Thy
With the help of the Good Mind.
On Thy behalf then shall I speak forth, O Mazda,
As one that knows to those who would know:
"Evil is the portion of the wicked,
But bliss for the one who stands by Righteousness,"
Let this message be announced with joy to the wise!
With what understanding shalt Thou, O Mazda,
give judgment to the two contending sides,
Through Thy fire, a token of the final molten test?
Let there be a sign of the separation:
The destruction of the evil, from the blessedness of
He who strives to destroy me, O Mazda,
Without cause and without justice,
An offspring of evil is he, maleficent to all that live.
Here I invoke the spirit of Truth
To come to me with Thy noble reward, O Mazda!
Where is the man, O Mazda
Who shall come as friend of Spitama Zarathushtra,
Who shall take counsel with Truth,
Who endowed with the zeal of Bounteous Armaity,
Who inspired by the Good Mind,
Shall be fit for the spread of the Great Cause?
On this bridge of transient earthly life
No followers of the wicked lords have pleased
Thy servant aspiring for lofty attainment
Will seek with sincerity to repel their efforts.
The Wrong of the wicked shall perish before the
Right of the truthful.
Standing at the Bridge of Judgment,
The evil soul beholds the path of the righteous,
But the evil of his actions, the words of his evil
tongue, prove to be his fetters,
In fear, he finds that he fails.
The evil Karpans do not preach the laws of settled
and peaceful life.
They cause suffering to the earth and its creatures,
Their deeds and their doctrines shall consign them at
last to the House of the Lie.
The Abode of Songs where Ahura Mazda was the
Is the Blessed Reward, designated by me,
For the supporters of the Great Cause!
It shall be bestowed upon you
If you accept the enlightenment of the Good Mind,
If you tread the path of Truth.
The King Vishtaspa, through righteous power,
has attained the grasp of the Great Cause.
The inspired Wisdom of the doctrine has reached him,
The Wisdom of the Good Faith which Holy Ahura
Mazda devised through the Universal Law
Let thus, the hail of salvation be proclaimed.
To me, has Frashaoshtra Hvogva manifested the
dedication of himself to the Cause.
May Mazda Ahura bestow on him the profoundest
truths of the good Faith,
May Mazda grant him the Will to promulgate the
Cause of Truths.
Jamaspa Hvogva aspiring to enlightened power
Has chosen for himself the Wisdom of Thy Faith;
And so choosing, does he attain the Kingdom of
the Good Mind.
Grant O Lord, that we may so teach people
As ever to seek their protection in Thee.
O Maidyomaha of the Spitama family, even as you,
The man who with wisdom, achieving insight into the Faith,
Shall dedicate his life through fruitful deeds to a better
existence for all,
And instruct them in the Laws of Truth and Right,
rdained by Mazda;
That man has indeed served the Great Cause!
O ye all, working with one will,
Let Truth, Good Thought and Rightmindedness,
Through which you progress to perfection,
Bring to you the wished-for happiness!
O Mazda, awaiting this Bliss from Thee,
Our reverent homage we offer unto Thee!
The man of devotion is beneficent to all.
He is beneficent because of his wisdom,
Because of his realization of truth,
Because of the goodness in his thoughts, in his
words, in his acts.
Unto him Ahura Mazda shall grant the Kingdom of
the Good Mind,
And verily, this blessing I too long for!
The good persons of righteous worship,
Those who have been before and those who exist now,
Whom Ahura Mazda knowest well,
I invoke them in my prayers by their names,
And shall approach them with deep reverence.
The highest aspirations of Zarathushtra Spitama
attain fruition, O Mazda,
When thou dost grant him for his righteousness
Blissful existence enduring for all times;
When all, at last, turn to him
To accept and practice the principles of the Good Religion!
Let them advance in thought, word, and deed
Toward the satisfaction of Mazda with reverential worship,
King Vishtaspa, Frashaoshtra, and the successors of
May they teach all to keep to the established straight path,
Announced by the spiritual preceptors, and ordained by Ahura,
To Pouruchista, scion of the clans of Haechataspa and Spitama,
Youngest of the daughters of Zarathushtra,
Grant the constant aid of the Good Mind,
The strong support of Thy Truth,
That she may take counsel with enlightened understanding,
And with devotion act well as wisdom may direct!
Verily have I, as a righteous one, chosen him,
And shall honor father and husband,
And be righteous to nobles and peasants.
For righteousness let our heritage be the radiance of
the Good Mind,
May Mazda Ahura grant the blessing of the Good
Faith for all time!
These words do I address to you maidens who are
These counsels do I give to you, bridegrooms,
Heed them in your minds and lay them to heart.
Let each cherish the other with Righteousness.
Then surely the reward of a happy life shall be yours.
This, indeed is the case, O ye men and women!
No happiness can be yours if the spirit of
Falsehood directs your lives.
Cast off from your selves the bonds that chain you
Satisfaction linked with dishonor or with harm to
others is a prison for the seeker;
The faithless-evil bring sorrow to others and
destroy their own spiritual lives hereafter.
O ye, men and women!
When faithful zeal inspires your life,
When tainted thoughts and intentions are rooted out,
When the evil within you is destroyed for ever,
Then shall the Blessed Reward be yours for the
And if you fail, "Alas, Alas" shall be your final words!
Let the evil-doers stand foiled in their wish,
Let them be abandoned to confusion and ruin!
Let those of virtuous principles frustrate them,
prevent their harm,
And make way for the advent of happiness and
peace on our humble dwellings!
Let the Great Upholder of virtue bring the evil
And let it be quick!
The men of evil creed torment Thy followers, O Lord!
They set themselves to condemn the worthy, to
despise the good.
Where is the righteous lordship that will smite them
and deprive them of their freedom?
O Mazda, Thine is the sovereign Power
Whereby Thou shalt give the right-living and needy
their ultimate better portion!
The Life & Times
It is a well-known fact that very little documentary evidence about the times and life of Zarathushtra has reached our times. In fact the major piece of documentary evidence that has reached us is the text of his Divine Songs, the Gathas.
Historians have tried to reconstruct Zarathushtra’s life mainly with this one piece. However, they face a very challenging task, since this is not meant to be a biographical account, nor even a historical account of his times, but poetry describing Zarathushtra’s spiritual philosophy and worldview. Trying to reconstruct his life from this text is like trying to discover about Shakespeare through his works; not his entire works, but only one of his plays.
Nevertheless, there are sufficient indications to be able to piece together some basic background information. However, this has left ample room for various mythologies to evolve around his life. This text will discuss both documentary aspects of his life, as well as mythical stories.
Place: North Eastern ancient Iran
Date: 2nd millennium BCE, probably around 17th Century BCE
Grandfather: Haechadaspa of the Spitama family.
Personal details :
Children: 3 sons and 3 daughters in the following order:
Son: Daughter: Daughter: Son: Son: Daughter: Isat Vastar, Freni Thriti Urvatat-Nara Hvare chithra Pouruchista
Teens and youth:
Not much is known about his youth except that he was very curious and wanted to find out about things. He spend a long time outdoors, contemplating nature and the questions of life.
First converts (in order of acceptance of his philosophy):
His cousin, Maidhyoimangha His wife, Hvovi His 6 children And 14 others over the next few years.
Zarathushtra encountered many difficulties and challenges imposed on him through the opposition of the established priests and local ruling princes. He tries to promulgate his teachings, but every time, the established traditions, what people were used to, manage to stop him. Eventually he and his followers leave their homeland for other lands. Still anywhere they go, they meet similar opposition from both rulers and priests.
Finally, in the land of King (Kavi) Vishtaspa, he manages to get an audience with the king. During this encounter, many of the leading priests and wise men were present, to quiz Zarathushtra and test his new philosophy.
Zarathushtra manages to answer all questions to the satisfaction of the King, who after a few days of pondering the situation, embraces this new religion and urges his subjects to do the same. This was the major breakthrough in Zarathushtra’s propagation of his message.
Two of the noted disciples of Zarathushtra, as mentioned in the Gathas, are Frashaoshtra and Jamaspa of the Hvogva family.
Later on, Zarathushtra’s daughter, Pouruchista gets married. In the Gathas, Zarathushtra advises his daughter as well as all brides and grooms-to-be, but does not name the bridegroom. However, later tradition says that she marries Jamaspa.
Zarathushtra lived a healthy life to old age. According to later tradition, Zarathushtra passes away at the age of 77, of natural causes.
Date: Nov 2nd, 2007 2:11:31 pm - Subscribe
1:1: The words of the Preacher, the son of David, king in Jerusalem.
1:2: Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.
1:3: What profit hath a man of all his labour which he taketh under the sun?
1:4: One generation passeth away, and another generation cometh: but the earth abideth for ever.
1:5: The sun also ariseth, and the sun goeth down, and hasteth to his place where he arose.
1:6: The wind goeth toward the south, and turneth about unto the north; it whirleth about continually, and the wind returneth again according to his circuits.
1:7: All the rivers run into the sea; yet the sea is not full; unto the place from whence the rivers come, thither they return again.
1:8: All things are full of labour; man cannot utter it: the eye is not satisfied with seeing, nor the ear filled with hearing.
1:9: The thing that hath been, it is that which shall be; and that which is done is that which shall be done: and there is no new thing under the sun.
1:10: Is there any thing whereof it may be said, See, this is new? it hath been already of old time, which was before us.
1:11: There is no remembrance of former things; neither shall there be any remembrance of things that are to come with those that shall come after.
1:12: I the Preacher was king over Israel in Jerusalem.
1:13: And I gave my heart to seek and search out by wisdom concerning all things that are done under heaven: this sore travail hath God given to the sons of man to be exercised therewith.
1:14: I have seen all the works that are done under the sun; and, behold, all is vanity and vexation of spirit.
1:15: That which is crooked cannot be made straight: and that which is wanting cannot be numbered.
1:16: I communed with mine own heart, saying, Lo, I am come to great estate, and have gotten more wisdom than all they that have been before me in Jerusalem: yea, my heart had great experience of wisdom and knowledge.
1:17: And I gave my heart to know wisdom, and to know madness and folly: I perceived that this also is vexation of spirit.
1:18: For in much wisdom is much grief: and he that increaseth knowledge increaseth sorrow.
2:1: I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity.
2:2: I said of laughter, It is mad: and of mirth, What doeth it?
2:3: I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.
2:4: I made me great works; I builded me houses; I planted me vineyards:
2:5: I made me gardens and orchards, and I planted trees in them of all kind of fruits:
2:6: I made me pools of water, to water therewith the wood that bringeth forth trees:
2:7: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me:
2:8: I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts.
2:9: So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me.
2:10: And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour.
2:11: Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.
2:12: And I turned myself to behold wisdom, and madness, and folly: for what can the man do that cometh after the king? even that which hath been already done.
2:13: Then I saw that wisdom excelleth folly, as far as light excelleth darkness.
2:14: The wise man's eyes are in his head; but the fool walketh in darkness: and I myself perceived also that one event happeneth to them all.
2:15: Then said I in my heart, As it happeneth to the fool, so it happeneth even to me; and why was I then more wise? Then I said in my heart, that this also is vanity.
2:16: For there is no remembrance of the wise more than of the fool for ever; seeing that which now is in the days to come shall all be forgotten. And how dieth the wise man? as the fool.
2:17: Therefore I hated life; because the work that is wrought under the sun is grievous unto me: for all is vanity and vexation of spirit.
2:18: Yea, I hated all my labour which I had taken under the sun: because I should leave it unto the man that shall be after me.
2:19: And who knoweth whether he shall be a wise man or a fool? yet shall he have rule over all my labour wherein I have laboured, and wherein I have shewed myself wise under the sun. This is also vanity.
2:20: Therefore I went about to cause my heart to despair of all the labour which I took under the sun.
2:21: For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil.
2:22: For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun?
2:23: For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
2:24: There is nothing better for a man, than that he should eat and drink, and that he should make his soul enjoy good in his labour. This also I saw, that it was from the hand of God.
2:25: For who can eat, or who else can hasten hereunto, more than I?
2:26: For God giveth to a man that is good in his sight wisdom, and knowledge, and joy: but to the sinner he giveth travail, to gather and to heap up, that he may give to him that is good before God. This also is vanity and vexation of spirit.
3:1: To every thing there is a season, and a time to every purpose under the heaven:
3:2: A time to be born, and a time to die; a time to plant, and a time to pluck up that which is planted;
3:3: A time to kill, and a time to heal; a time to break down, and a time to build up;
3:4: A time to weep, and a time to laugh; a time to mourn, and a time to dance;
3:5: A time to cast away stones, and a time to gather stones together; a time to embrace, and a time to refrain from embracing;
3:6: A time to get, and a time to lose; a time to keep, and a time to cast away;
3:7: A time to rend, and a time to sew; a time to keep silence, and a time to speak;
3:8: A time to love, and a time to hate; a time of war, and a time of peace.
3:9: What profit hath he that worketh in that wherein he laboureth?
3:10: I have seen the travail, which God hath given to the sons of men to be exercised in it.
3:11: He hath made every thing beautiful in his time: also he hath set the world in their heart, so that no man can find out the work that God maketh from the beginning to the end.
3:12: I know that there is no good in them, but for a man to rejoice, and to do good in his life.
3:13: And also that every man should eat and drink, and enjoy the good of all his labour, it is the gift of God.
3:14: I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.
3:15: That which hath been is now; and that which is to be hath already been; and God requireth that which is past.
3:16: And moreover I saw under the sun the place of judgment, that wickedness was there; and the place of righteousness, that iniquity was there.
3:17: I said in mine heart, God shall judge the righteous and the wicked: for there is a time there for every purpose and for every work.
3:18: I said in mine heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts.
3:19: For that which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no preeminence above a beast: for all is vanity.
3:20: All go unto one place; all are of the dust, and all turn to dust again.
3:21: Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?
3:22: Wherefore I perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him?
4:1: So I returned, and considered all the oppressions that are done under the sun: and behold the tears of such as were oppressed, and they had no comforter; and on the side of their oppressors there was power; but they had no comforter.
4:2: Wherefore I praised the dead which are already dead more than the living which are yet alive.
4:3: Yea, better is he than both they, which hath not yet been, who hath not seen the evil work that is done under the sun.
4:4: Again, I considered all travail, and every right work, that for this a man is envied of his neighbour. This is also vanity and vexation of spirit.
4:5: The fool foldeth his hands together, and eateth his own flesh.
4:6: Better is an handful with quietness, than both the hands full with travail and vexation of spirit.
4:7: Then I returned, and I saw vanity under the sun.
4:8: There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
4:9: Two are better than one; because they have a good reward for their labour.
4:10: For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up.
4:11: Again, if two lie together, then they have heat: but how can one be warm alone?
4:12: And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.
4:13: Better is a poor and a wise child than an old and foolish king, who will no more be admonished.
4:14: For out of prison he cometh to reign; whereas also he that is born in his kingdom becometh poor.
4:15: I considered all the living which walk under the sun, with the second child that shall stand up in his stead.
4:16: There is no end of all the people, even of all that have been before them: they also that come after shall not rejoice in him. Surely this also is vanity and vexation of spirit.
5:1: Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil.
5:2: Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth: therefore let thy words be few.
5:3: For a dream cometh through the multitude of business; and a fool's voice is known by multitude of words.
5:4: When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed.
5:5: Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.
5:6: Suffer not thy mouth to cause thy flesh to sin; neither say thou before the angel, that it was an error: wherefore should God be angry at thy voice, and destroy the work of thine hands?
5:7: For in the multitude of dreams and many words there are also divers vanities: but fear thou God.
5:8: If thou seest the oppression of the poor, and violent perverting of judgment and justice in a province, marvel not at the matter: for he that is higher than the highest regardeth; and there be higher than they.
5:9: Moreover the profit of the earth is for all: the king himself is served by the field.
5:10: He that loveth silver shall not be satisfied with silver; nor he that loveth abundance with increase: this is also vanity.
5:11: When goods increase, they are increased that eat them: and what good is there to the owners thereof, saving the beholding of them with their eyes?
5:12: The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
5:13: There is a sore evil which I have seen under the sun, namely, riches kept for the owners thereof to their hurt.
5:14: But those riches perish by evil travail: and he begetteth a son, and there is nothing in his hand.
5:15: As he came forth of his mother's womb, naked shall he return to go as he came, and shall take nothing of his labour, which he may carry away in his hand.
5:16: And this also is a sore evil, that in all points as he came, so shall he go: and what profit hath he that hath laboured for the wind?
5:17: All his days also he eateth in darkness, and he hath much sorrow and wrath with his sickness.
5:18: Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labour that he taketh under the sun all the days of his life, which God giveth him: for it is his portion.
5:19: Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.
5:20: For he shall not much remember the days of his life; because God answereth him in the joy of his heart.
6:1: There is an evil which I have seen under the sun, and it is common among men:
6:2: A man to whom God hath given riches, wealth, and honour, so that he wanteth nothing for his soul of all that he desireth, yet God giveth him not power to eat thereof, but a stranger eateth it: this is vanity, and it is an evil disease.
6:3: If a man beget an hundred children, and live many years, so that the days of his years be many, and his soul be not filled with good, and also that he have no burial; I say, that an untimely birth is better than he.
6:4: For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.
6:5: Moreover he hath not seen the sun, nor known any thing: this hath more rest than the other.
6:6: Yea, though he live a thousand years twice told, yet hath he seen no good: do not all go to one place?
6:7: All the labour of man is for his mouth, and yet the appetite is not filled.
6:8: For what hath the wise more than the fool? what hath the poor, that knoweth to walk before the living?
6:9: Better is the sight of the eyes than the wandering of the desire: this is also vanity and vexation of spirit.
6:10: That which hath been is named already, and it is known that it is man: neither may he contend with him that is mightier than he.
6:11: Seeing there be many things that increase vanity, what is man the better?
6:12: For who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow? for who can tell a man what shall be after him under the sun?
7:1: A good name is better than precious ointment; and the day of death than the day of one's birth.
7:2: It is better to go to the house of mourning, than to go to the house of feasting: for that is the end of all men; and the living will lay it to his heart.
7:3: Sorrow is better than laughter: for by the sadness of the countenance the heart is made better.
7:4: The heart of the wise is in the house of mourning; but the heart of fools is in the house of mirth.
7:5: It is better to hear the rebuke of the wise, than for a man to hear the song of fools.
7:6: For as the crackling of thorns under a pot, so is the laughter of the fool: this also is vanity.
7:7: Surely oppression maketh a wise man mad; and a gift destroyeth the heart.
7:8: Better is the end of a thing than the beginning thereof: and the patient in spirit is better than the proud in spirit.
7:9: Be not hasty in thy spirit to be angry: for anger resteth in the bosom of fools.
7:10: Say not thou, What is the cause that the former days were better than these? for thou dost not enquire wisely concerning this.
7:11: Wisdom is good with an inheritance: and by it there is profit to them that see the sun.
7:12: For wisdom is a defence, and money is a defence: but the excellency of knowledge is, that wisdom giveth life to them that have it.
7:13: Consider the work of God: for who can make that straight, which he hath made crooked?
7:14: In the day of prosperity be joyful, but in the day of adversity consider: God also hath set the one over against the other, to the end that man should find nothing after him.
7:15: All things have I seen in the days of my vanity: there is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness.
7:16: Be not righteous over much; neither make thyself over wise: why shouldest thou destroy thyself?
7:17: Be not over much wicked, neither be thou foolish: why shouldest thou die before thy time?
7:18: It is good that thou shouldest take hold of this; yea, also from this withdraw not thine hand: for he that feareth God shall come forth of them all.
7:19: Wisdom strengtheneth the wise more than ten mighty men which are in the city.
7:20: For there is not a just man upon earth, that doeth good, and sinneth not.
7:21: Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:
7:22: For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others.
7:23: All this have I proved by wisdom: I said, I will be wise; but it was far from me.
7:24: That which is far off, and exceeding deep, who can find it out?
7:25: I applied mine heart to know, and to search, and to seek out wisdom, and the reason of things, and to know the wickedness of folly, even of foolishness and madness:
7:26: And I find more bitter than death the woman, whose heart is snares and nets, and her hands as bands: whoso pleaseth God shall escape from her; but the sinner shall be taken by her.
7:27: Behold, this have I found, saith the preacher, counting one by one, to find out the account:
7:28: Which yet my soul seeketh, but I find not: one man among a thousand have I found; but a woman among all those have I not found.
7:29: Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.
8:1: Who is as the wise man? and who knoweth the interpretation of a thing? a man's wisdom maketh his face to shine, and the boldness of his face shall be changed.
8:2: I counsel thee to keep the king's commandment, and that in regard of the oath of God.
8:3: Be not hasty to go out of his sight: stand not in an evil thing; for he doeth whatsoever pleaseth him.
8:4: Where the word of a king is, there is power: and who may say unto him, What doest thou?
8:5: Whoso keepeth the commandment shall feel no evil thing: and a wise man's heart discerneth both time and judgment.
8:6: Because to every purpose there is time and judgment, therefore the misery of man is great upon him.
8:7: For he knoweth not that which shall be: for who can tell him when it shall be?
8:8: There is no man that hath power over the spirit to retain the spirit; neither hath he power in the day of death: and there is no discharge in that war; neither shall wickedness deliver those that are given to it.
8:9: All this have I seen, and applied my heart unto every work that is done under the sun: there is a time wherein one man ruleth over another to his own hurt.
8:10: And so I saw the wicked buried, who had come and gone from the place of the holy, and they were forgotten in the city where they had so done: this is also vanity.
8:11: Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.
8:12: Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:
8:13: But it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God.
8:14: There is a vanity which is done upon the earth; that there be just men, unto whom it happeneth according to the work of the wicked; again, there be wicked men, to whom it happeneth according to the work of the righteous: I said that this also is vanity.
8:15: Then I commended mirth, because a man hath no better thing under the sun, than to eat, and to drink, and to be merry: for that shall abide with him of his labour the days of his life, which God giveth him under the sun.
8:16: When I applied mine heart to know wisdom, and to see the business that is done upon the earth: (for also there is that neither day nor night seeth sleep with his eyes
8:17: Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.
9:1: For all this I considered in my heart even to declare all this, that the righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them.
9:2: All things come alike to all: there is one event to the righteous, and to the wicked; to the good and to the clean, and to the unclean; to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner; and he that sweareth, as he that feareth an oath.
9:3: This is an evil among all things that are done under the sun, that there is one event unto all: yea, also the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.
9:4: For to him that is joined to all the living there is hope: for a living dog is better than a dead lion.
9:5: For the living know that they shall die: but the dead know not any thing, neither have they any more a reward; for the memory of them is forgotten.
9:6: Also their love, and their hatred, and their envy, is now perished; neither have they any more a portion for ever in any thing that is done under the sun.
9:7: Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God now accepteth thy works.
9:8: Let thy garments be always white; and let thy head lack no ointment.
9:9: Live joyfully with the wife whom thou lovest all the days of the life of thy vanity, which he hath given thee under the sun, all the days of thy vanity: for that is thy portion in this life, and in thy labour which thou takest under the sun.
9:10: Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest.
9:11: I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favour to men of skill; but time and chance happeneth to them all.
9:12: For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare; so are the sons of men snared in an evil time, when it falleth suddenly upon them.
9:13: This wisdom have I seen also under the sun, and it seemed great unto me:
9:14: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it:
9:15: Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man.
9:16: Then said I, Wisdom is better than strength: nevertheless the poor man's wisdom is despised, and his words are not heard.
9:17: The words of wise men are heard in quiet more than the cry of him that ruleth among fools.
9:18: Wisdom is better than weapons of war: but one sinner destroyeth much good.
10:1: Dead flies cause the ointment of the apothecary to send forth a stinking savour: so doth a little folly him that is in reputation for wisdom and honour.
10:2: A wise man's heart is at his right hand; but a fool's heart at his left.
10:3: Yea also, when he that is a fool walketh by the way, his wisdom faileth him, and he saith to every one that he is a fool.
10:4: If the spirit of the ruler rise up against thee, leave not thy place; for yielding pacifieth great offences.
10:5: There is an evil which I have seen under the sun, as an error which proceedeth from the ruler:
10:6: Folly is set in great dignity, and the rich sit in low place.
10:7: I have seen servants upon horses, and princes walking as servants upon the earth.
10:8: He that diggeth a pit shall fall into it; and whoso breaketh an hedge, a serpent shall bite him.
10:9: Whoso removeth stones shall be hurt therewith; and he that cleaveth wood shall be endangered thereby.
10:10: If the iron be blunt, and he do not whet the edge, then must he put to more strength: but wisdom is profitable to direct.
10:11: Surely the serpent will bite without enchantment; and a babbler is no better.
10:12: The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself.
10:13: The beginning of the words of his mouth is foolishness: and the end of his talk is mischievous madness.
10:14: A fool also is full of words: a man cannot tell what shall be; and what shall be after him, who can tell him?
10:15: The labour of the foolish wearieth every one of them, because he knoweth not how to go to the city.
10:16: Woe to thee, O land, when thy king is a child, and thy princes eat in the morning!
10:17: Blessed art thou, O land, when thy king is the son of nobles, and thy princes eat in due season, for strength, and not for drunkenness!
10:18: By much slothfulness the building decayeth; and through idleness of the hands the house droppeth through.
10:19: A feast is made for laughter, and wine maketh merry: but money answereth all things.
10:20: Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter.
11:1: Cast thy bread upon the waters: for thou shalt find it after many days.
11:2: Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
11:3: If the clouds be full of rain, they empty themselves upon the earth: and if the tree fall toward the south, or toward the north, in the place where the tree falleth, there it shall be.
11:4: He that observeth the wind shall not sow; and he that regardeth the clouds shall not reap.
11:5: As thou knowest not what is the way of the spirit, nor how the bones do grow in the womb of her that is with child: even so thou knowest not the works of God who maketh all.
11:6: In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good.
11:7: Truly the light is sweet, and a pleasant thing it is for the eyes to behold the sun:
11:8: But if a man live many years, and rejoice in them all; yet let him remember the days of darkness; for they shall be many. All that cometh is vanity.
11:9: Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes: but know thou, that for all these things God will bring thee into judgment.
11:10: Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.
12:1: Remember now thy Creator in the days of thy youth, while the evil days come not, nor the years draw nigh, when thou shalt say, I have no pleasure in them;
12:2: While the sun, or the light, or the moon, or the stars, be not darkened, nor the clouds return after the rain:
12:3: In the day when the keepers of the house shall tremble, and the strong men shall bow themselves, and the grinders cease because they are few, and those that look out of the windows be darkened,
12:4: And the doors shall be shut in the streets, when the sound of the grinding is low, and he shall rise up at the voice of the bird, and all the daughters of musick shall be brought low;
12:5: Also when they shall be afraid of that which is high, and fears shall be in the way, and the almond tree shall flourish, and the grasshopper shall be a burden, and desire shall fail: because man goeth to his long home, and the mourners go about the streets:
12:6: Or ever the silver cord be loosed, or the golden bowl be broken, or the pitcher be broken at the fountain, or the wheel broken at the cistern.
12:7: Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it.
12:8: Vanity of vanities, saith the preacher; all is vanity.
12:9: And moreover, because the preacher was wise, he still taught the people knowledge; yea, he gave good heed, and sought out, and set in order many proverbs.
12:10: The preacher sought to find out acceptable words: and that which was written was upright, even words of truth.
12:11: The words of the wise are as goads, and as nails fastened by the masters of assemblies, which are given from one shepherd.
12:12: And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.
12:13: Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man.
12:14: For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.
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