Part 2 of 2
K'HAND SEVENTH (7).
O mokelan of the senses once again with ([x]) Pradjapat they said, that: O worthy of veneration! Again, you can teach us something.
Pradjapat said: well; After he (then) explained, he shows that, the first letter, which is [x] alef maftouh (opened by a), is an adj; that is, it was not produced: and it is abominable; that is, it is great: and it is good; that is, without death: and it is an adj. that is, he does not have old age: he loves; that is, it is without cessation: it is abhi; that is, he is without fear: he is asouk; that is, it is without sadness: it is love; that is, he has no knowledge: and he is atsch; that is, he is without hunger; that is, he is without thirst: he is satisfied; that is, it has no second.
With this kind of alef maftouh [x] djiw atma as he asked:
And the second letter, which is vau mazzmoum (ou): and it is great: and it is the making of the product: and it is entering into everything: [and] it is the lifting (taking away): and it is the deep view (appearing great): and the making is great: and preventing (obstructing) the way of error (protecting from deviation): and bringing down is great: and giving motion is great: and it is not different (changed): [and occupying (possessor) is].
With this kind of va mazzmoum [x] pram atma as he asked:
To alef maftouh, that with the place (vice) [x] djiw atma exists when [x] vau mazzmoum makes one: [x] sing'hi, that which is bringing down the lion, let it be.
The third letter, that mim saken (m resting) is great; and there is much light: and there is a form of light: and all that is pointing is: and there is moukt; that is, he is always absolutely freed (blessed, saved): and the light is great: and the knowledge is great: and the Lord is great: [and [x] the spear (existence) is great]: and the joy is great: and the powerful is great .
And [x] alef and [x] vau, that one rendered, voice ou deed, when this kind of mim saken, which is pram atma, makes one; the whole time should be brought down.
Anyone who knows this way, having been freed from the bond of the gross body, and from the subtle body, which is the place of the senses and [x] pran, having been freed from non-knowledge, which is the state of [x] sak'hepat, and the cause of the production of the subtle and gross body he is, having become liberated, [x] hasti (existence), and knowledge, and joy have been rendered pure, he himself becomes light with himself.
They asked Pradjapat again about the Mokelan senses, what are you kisti (who are you)? he said: yes, that is, I.
In this way, from anyone who asks, who are you? first, I: as he said, he says something else. Therefore, since all; I: they say, [x] aham is the name of every (being) made (as it was made), in the word aham alef maftouh, which is the first letter [x] pranou, and the explanation (praise) of it has been mentioned, that the form [x] atma it is, it comes, and the name of everything becomes.
Consequently, all [x] were atma.
Then this very alef maftouh enters into everything; with respect to this (idea), that nothing is, that there is no atma in it; whatever exists is atma; that the form [x] is alef maftouh.
Consequently, it is necessary to seek from [x] alef maftouh [x] atma.
Whatever is seen is all Brahm: and since Brahm is the figure [x] of existence, and knowledge, and joy, the world is also [Brahm and] the figure [x] of the spear, and knowledge, and joy; ) that whatever is seen, [x] hasti itself (its existence) is apparent, and since seeing [x] hasti is understood, knowledge also enters into the medium (auxiliary) of that (thing).
Oi Fereschtehha they asked Pradjapat, that, [x] you have, what is it?
He said: the intellect, that this and that is not in it, and [x] to understand that, anoubhou say, that the explanation is given by [x] vadj; that [x] is yours.
They asked that; [x] vadj dan, what is it?
Pradjapat, as he covered his eye, became silent (remained in that state), and gave no answer: that is, [x] vadj dan1 [Samskretic, vaschanam, word, speech; danam, fear.] [x] It is a state that does not enter (into the language) with the tongue (which cannot be spoken).
Afterwards they asked him what knowledge is; and what is joy?
Pradjapat said that; this is also anoubhou; that is, it is vadj dan.
Again they asked, that; in these [x] vadj dan what is it?
Pradjapat, as before, covering his eye, with (in) silence, gave the answer, that knowledge and joy are all vadj dan.
After that he said: That which is sensible, [x] haste, and knowledge, [and] is joy; and that which is not sensible, that [also] [x] thou hast, and knowledge, and is joy: and the joy of that being is great joy. That great joy which is Brahm, and its name is also Brahm; with regard to that (idea), that the last (end) of the name [x] Brahm [x] is saken mim, and the last [x] pranou [Oum], is also [x] mim saken; [x] the last mim [x] pranou [Oum], [x] the last mim [x] is Brahm: it is necessary that with this mim [x] Brahm will pronounce great.
After that (then) Pradjapat said: at the time when (when) they ask something from someone, what is this in this way? if that thing is known to him for certain, he says in answer, Oum; that is, it is true and just: and the meaning [x] Oum becomes true and right.
Accordingly, from [x] alef maftouh [x] djiw atma as he sought, and from [x] vau mazzmoum as he knew the true and just, with [x] mim saken, which is Brahm, become one.
And whoever knows in this way, having become liberated from the body, and the senses, and [sx] prana, and not by knowledge, and [x] hasti, and knowledge, and the pure joy of the result, he himself becomes light with himself.
This whole world, whatever exists, is all Brahm: with respect to that (idea), which brings down Brahm is all; [and] it is beneficial; he is the master of power; and he is a great nurturer; he is light; and his face is on every side; [and] that narsing'hah bringing down is everything; [and] he who causes fear is everything; he gives joy to everyone; it is death that makes it vanish; he is worthy of reverence; he saying: "I" is in everything: (so) whatever exists, all that (world) is; he is beneficent; he is the master of power; and he is a great nourisher; and that is light; and his face is on every side; he is the lion, which brings everything down; making fear is all he is; and he is giving joy to all; and it is he who makes death vanish; and he is worthy of reverence; and saying: I: in all things, he is.
And, for this very reason, from [x] alef maftouh [x] Pram Brahm verified as he shows, when mim saken, that [x] is makar, and having preserved the heart and all the senses, and is the witness of all this (reality), let him seek him.
At the time when this atma is not tending to this world (toward this world), the whole world enters into it: at the time when, having become awakened with everything (toward everything) it becomes tending, all the world above it comes (goes out); and up to the time which he wills to be kept, after the predetermined time he caused all this to arise, and prevented all from all actions (caused all actions to cease), and rubbed all together (allured), and caused to burn, and all to eat , he gives himself to them (he mingles with them).
He (atma) is very beneficent: and he is the lord of much power: and he who nourishes is very great: on all sides his face is much: there is much light: and he who brings down the narsing'hah is very great: and he who does much is to be feared : and he is the giver of much joy to all; I: saying much in all things, that is.
Having become (existing) with these qualities, he is always in his greatness.
From this respect, it is necessary that this djiw atma be one with [x] mim saken as he did, with the meaning of [x] alef maftouh, which is Pra Brahm, to make one; and with the wow mazzmoum he will put all his doubts aside (remove them).
Whoever knows in this way, having become liberated from the body, and the senses, and [x] prana, and not knowledge, and [x] hasti, and knowledge, and the pure joy of the result, he himself becomes light with himself.
In accordance with this, in another mantra (book) Beid, it is also mentioned that, the horn(a) with the side (side) of the halved horn (mim) so that he drew (a man), with this horn to make one; and this horn, which with another horn (Vau) makes one; and let that horn(a) become one with this [horn] (wow).
The seventh K'hand is absolute.
***
K'HAND EIGHTH.
Now, [x] nim matrai the fourth [xx] pranou, when this atma, which is mentioned, must at the same time be the thread under the thread he knew (to know).
And here is the atma narsing'hah; that is, the lion, which carries everything down: and here the whole world is in the midst of it: and it is the soul of the whole world: and whatever exists, it is all: and the thread under the theme is all of it: and it has no second.
And this atma is unique: and it is not being changed: this whole world, which is seen, [x] does not have this (existence), and (what) is shown (what) is without being (exists).
In the middle of the world, the atma like a rope entered [(into) a precarious corolla] remains.
And this atma is full of [x] hasti (existence); and he is full of knowledge; and he is full of joy; and in every place it is in one way (of one nature, equal); and does not enter into any occupation (does nothing); and he has no second.
In the same way, Oum is also an underlying thread.
At the time that (they) ask for something from someone, what does it exist in this way? if it exists (in this way), he says in reply, Oum: and if he asks, what, is it not in this way? if it is not, he also says Oum in answer to it. Since the principle of speech is Oum, and whatever exists, speech exists (is), and nothing is extraneous from speech; therefore, whatever exists is Ohm.
And this Oum itself is the form of knowledge: and the whole world is also the form of knowledge: from this respect (therefore) all the world becomes one with the great lord of the world.
At the time when the world becomes one with the great lord of the world; at that time it is without ceasing and without fear: why? that [Brahm] is without fear.
Whoever understands this way, he also becomes Brahm without fear.
This [secret] must be covered with excess (quite a bit).
And this atma is himself making the gift: why? that he gives himself to the seeker.
All these living things do not have life by themselves: all things are alive with (from) him.
And this power also did not say to him [that he became a piece (thread) and entered into everything: and this also did not say power], that giving himself is when he seeks himself: with respect to that (propterea), that he with something [x] it does not mix (intermingle itself), which, having become a thread, enters into something. Since he [x] is not changed (to be), and he has no second, with whom (to whom) he gives himself?
And Oum also in this way making a gift is himself when he seeks himself; with regard to that (idea) that every person does something that is approved; Oum says: since the principle of speech is Oum, with speech everything is approved; therefore Oum is the form of knowledge.
And the whole world is also a form of knowledge.
And this world, which has neither knowledge nor soul, that atmai, which is the form of knowledge, enters into these (this world) and gives knowledge: from this respect all the world becomes one with the great atmai.
At the time when (when) the whole world becomes one with the great Atma, at that time it is done without ceasing and without fear: why? that Brahm is without fear.
Whoever understands this way, he also becomes Brahm without fear.
This secret should be covered with excess (very much).
And in this very way, this atma is the form of knowledge and of one mode (par); and he is full of knowledge; and he was a light before all the world. Since his knowledge is ancient; from this very respect he is full of knowledge, and is immune from [x] being a thread, and from [x] making himself a gift; from this very respect, that, at this level, whatever exists is atma, and apart from [x] atma there is no other existing thing. Consequently, it is not a tar (thread) that becomes woven into something [x]: and it is not, apart from it [something else (something)] existing, that makes itself a gift with it (it): and it is a being; and it is a form of science; and it is of one kind (par, equal).
[In this very way, Oum is also the form of knowledge, and is unique (simple, equal)].
At the time when someone makes an approved word, because he has acquired knowledge of it, [x] Oum, as he said, makes it approved (proves assent): speech is also Oum, for the reason that speech makes all things approved: and Oum is the form of knowledge it is; and [x] it is approved to do any thing even from knowledge.
From this point of view the whole world becomes one with the great lord of the world.
At the time when (when) the whole world becomes one with the great Lord of the world, at that time it is without cessation and without fear: why? that Brahm is without fear.
And whoever knows and understands this way, he becomes Brahm without fear.
This secret should be covered with excess (very much).
In this way, this atma has no other; and from this respect (propterea), that according to him (what) is not.
Oum also has nothing else; from this respect, which has no second. And this Oum is the form of knowledge.
From this respect the whole world becomes one with the great lord of the world.
And at this level, the atma does not have any bond, and it does not have the cause of the bond.
If someone in the unity (uniqueness) [x] of the atma, one particle apart from that atma, makes an estimate (has the value of a single particle, thinks that it is), that person becomes a hundred pieces and a thousand pieces: [with] whatever world (to whatever world) he goes to, he does not obtain deliverance from the hand of death, after death.
For him ([x] atma) according to (what) it is impossible: and he himself is light; and joy is great: and atmai is pure; and it is without cessation; and it is without fear: why? that Brahm is without fear.
And whoever understands this way, he also becomes Brahm without fear.
This secret should be covered with excess (mostly).
K'hand becomes the eighth absolute.
***
K'hand Ninth.
Oi Fereschtehha with Pradjapat they said; which: O worthy veneration! this Oum, which is the form [x] of the atma, do this with us (us) taught.
Pradjapat, being approved as he had done, said: the atma, having become separated from everything, sees everything; and from any occupation (operation) and the pure and evils of man's world [x] he has no accident and request (subject to no man's occupation, he has no desire for any).
And this Atma itself, bringing down all the non-sciences, is the form of science; it has no apparent existence; and knowing is everything; He is at every time, in every place, in everything; duality is impossible in him: and there is only one truth.
And this one atma is the truth (being); everything else is vain (false): it is not according to him (anything).
The reason [x] is that the mai'a is appearing separately (and showing itself separately).
And this atma himself is great: and this atma himself is everything.
Those who are learned and learned know that the whole world, which enters with the intuition (to the intuition), is audya; that is, vain (false).
And he himself is this djiw atma, pram atma: and apart from this, that which exists is vain.
And for the sake of [x] doing to understand this, another thing is not (necessary) into action: he himself becomes the understanding by himself (through himself); from this respect (propterea) that whatever is long and broad and has a body (solid, deep) enters with the intuition and the heart (to the intuition and the heart): since this atma is immune from all these, it with any [x] power did not understand (they cannot understand): and from [x] knowing and not knowing is also immune (neither is known, nor is unknown); and with pure vadj dan be acquired.
And here is a greater figure of darkness and lack of knowledge. not to know this very thing ([x]), it is Maya.
Maya appearing to make an inanimate bot (idol), and error through carelessness, and complexity; just as here [x] nothing; and [x] absurdity, and non-existence, appearing (makes it appear); He is also nothing and absurd (something); and it was never (none) pure (absolute).
And they do not know the form of that [x] atmai itself.
He [Maya] himself shows (shows) these things with the shaft (existence) of light (non-existence); [x] they show the existent, the non-existent, and the [x] the non-existent, the existent: and he himself here maya, [x] the elect, (voluntary) without choice (involuntary) shows, and [x] without choice, the elect. Here Maya is like a fruit tree; which, to be seen in [x], is very small, but it has the power (power) [x] of making many trees with branch, leaf, and fruit in appearance; let him be in every tree; In this very way, this Maya, with that (although) he is not separated from anything [x], separates all the bodies separately, as he shows, he makes one worship (deity or man), and the other, a servant (worshipper).
Again the Maya became two horns (branches), one horn which was made audya, in (with) the being, which is the form of knowledge, as he mingled, he makes the servant (servant) say: and himself with the being, which is the form of knowledge, as he mingled , worship (worshipped, to whom service is rendered)
And here maya1 [Maya, eternal love, the active will of the supreme Being, coming forth through three qualities, eidjad, creation; abka, preservation; afna, destruction, in three divisions [x] atma in radjouguen in satguen, in temouguen, correlatives, the light of the first, the only being mixed, [x] Brahma, [x] Beschn, and [x] Mehisch (Roudr), refers to its very shape , he shows: hence, the soul itself puts on these three figures, and comes under them to be seen. Therefore [x] Fertschtehha, beginning with the first, is nothing else, but a continuous action, the same in itself, in different species, of a single being, producing an endless series of things, in perpetual succession, as if those things really existed, when it is a mere spectacle given to the eyes , being an absolute being always equal and uniquely existing (Supra, No. 130, p. 251, note 1).], which has a genus (different genus) of figures, is much firmly constricted (compacted); and the horns (branches) raise up (rise) a great deal from his head. Still, he is the son and the father: and he himself, on account of three (3) qualities, that is, [x] eidjad, [x] abka, and [x] afna, appears to be separate.
And in every horn also, when he entered with the foot of the three (3) qualities, he showed them separately separately.
Tov Brahma, and [x] Beschn, and [x] Mehisch, with the permission (through the permission) of the Light-Being, which is the form of knowledge, shows itself with its shape: from this respect, the shape [x] of the atma (second) three ( 3) the division, with the view (to the view) enters; in the division [x] radjouguen, with the figure [x] Brahma; and in the division [x] satguen, with the figure [x] Beschn; and in the division [x] temouguen, with the figure [x] Mehisch, appears.
Giving respect (relation) of all actions to himself (who does them), he is aabed (servant, serving); and making to do, maaboud (worship, to whom worship, service is offered).
And the difference between the souls and the Haranguerbehah is this, that the souls separate themselves separately as they knew, [x], I: say: and the Haranguerbehah himself as he knew the collection of souls, [x], I: says.
And Haranguerbehah has [three (3)] figures; that is, [x] eidjad, [x] abha, and [x] afna.
Whatever the Creator wills to be produced by his will (true determination) with his hand, by (through) Haranguerbehah it itself becomes apparent from the will (intention).
That (being) making the product is in everything; and he is the master; and he has the power [x] to understand every thing: and he has the power (faculty) [x] to do every action: every thing is in every thing: and in all souls every thing is.
Since all atma exists, djiw atma is that atma itself: therefore, whatever is in atma, in any of the four states, that is, [x] nasout, and [x] malkout, and [x] djabrout, and [x] lahout, and in djiw is atma.
Since the existence of that which (even) is all in all, yet indeed the atma is greater (greater) than all: just as the surrounding sea (ocean) with its universality is in every wave (every wave); but the waves, the cause of their apparent existence, are small; [and] the sea is great (greater) than anything else.
He himself here atma the elements, and senses, etc. the shape of the whole world, and [x] mokelan and [x] Fereschtehha and five (5) treasures, which is in all bodies, appearing (appearance) as he made it, and himself in the middle of everything (thing ) entered, when the existence of that which (though) is the form of knowledge, the cause [x] of Maya, having become ignorant, does the occupations (operations of the world).
From this very respect (property) the atma has no second; and on (in) [x] the shaft is pure (existing absolutely, alone); and always is; and it is pure; and knowledge is pure (not mixed); and it is true; [and] it is free from everything without appropriation; and he is immune from everything; and encompassing (comprising all) is; and there is no limit to his joy; and is superior to all.
Other things, which are face to face (face to face), with the indication of the finger, which, when he is on their side (toward them), (a man) makes him understand: and him, with the indication of the finger, (that) with his side He does it himself (towards himself), makes him understand.
He is of one kind (par, equal) in this manner, which, with all the senses, and understanding, and reasoning (man) can know (know); on account of the fact that whatever exists [x] belongs to this rod; and [x] his shafts are far earlier than all; and whatever is far before everything is also that.
Brahm,1 [Ms. born Brahm o anoubhou, Brahm and anoubhou.] anoubhou, which is [x] vadj dan, besides him (another being from him) he did not find.
That atma, which is the form [x] vadj given, is itself light with itself, and is the witness of all (beings), and is not changed in it, and has no second; in the midst of it [x] there is no hearing, which is fog and not knowledge: he sees that, all this that is seen, [x] is pure to thee, and there is nothing else.
From this very respect it is true; and it is ancient; and the product was not made; let him be in himself; and he is full of the joy of knowledge; and it is firm (stable); and Djibril, and Mikail, and Asrafil, and other things, all in2 [Ms. born az ou, from it.] they are firm (permanent) by it.
From this very respect, that atma is pure; and there is no cessation of its shape; and its form is light; and this is the figure of rest; and that is atma; and there is nothing that does not have atma in it.
Atma, before everything was firm (stable); and these were not (were not) anything.
Let the soul always be in its greatness; and to him the volition of any thing is not; he is the witness of all (beings); and he is unique; and he with himself [is light].
Oi Fereschtehha asked Pradjapat that, what relation do they have to the dry land (dry earth, barren soil, stones, etc.) which is without soul (life) with [x] atma?
Pradjapat said: the answer, what I will say, there is no doubt about it; that, this very reason (respect) is that the visible thing (proceeded) from the atma: and whatever is made by it [appearing] is its form. of the earth, of stones, of rocks, of all things which are not endowed with life, to the supreme Being; they came out of him.].
He is all-seeing; and he is every witness, and he is not changed; and he is firm; and he is immune from lack of knowledge and error through carelessness; whatever is in the apparent (exterior) and interior, that is; and from this very respect it is apparent; and he is superior to non-science.
After that (then) Pradjapat with [x] Ferdschtehha said that, [say that you saw that (being) or did you not see it? they said, we saw, he said]: what do you see? They said: that which flows (proceeds) making occupation (operations), and with that which (although) is small, is great, and is the witness (caution) of all senses: true, it does not have all greatnesses; we see that; that is, [x] djiw atma: and that which is immune from joy and sorrow, so that it has no second; and the Atma is great, and all-knowing; and it is without end; and it is not separated from any thing; and he has no second (other) and it is always a scientific figure; and even so is light, that its light is not hidden from [x] mays; and we did not see that (being); that is, [x] pram atma.
Pradjapat said, that whatever you see, you are also that: and that (being), which has no second, they said (you said), that we do not see; It is not according to him himself that, you see; you are that too.
Oi Fereschtehha they said, that, O worthy veneration! make you understand again.
Pradjapat said: [x] atma, which, if you want (desire), you are. And if you see things other than [x] atma, you are not atma dan ([x] atma knower).
Atma is without a like (equal), and has no other: since for this very reason (therefore) you are Atma; You are light with yourselves.
Whatever may be seen, you have (existence) and pure (sincere) knowledge: with this very respect (about that) you also [x] have and are pure knowledge.
Oi Fereschtehha said that if we, together with ourselves, were the light, we would be without a similar one.
Pradjapat said: if you, with yourselves, are not light, how do you say that, [x] djiw atma we see?
They said that we do not know what we are, and with whom we see.
Pradjapat said: as much as you yourselves knew, which we do not know, this is knowledge itself; and knowledge is light: therefore you, together with yourselves, are light.
And the form [x] of the shaft (of existence), and the form of knowledge, which you are, is from that, that [x] the shaft and knowledge were before everything, therefore, whatever is visible has been made, since from the shaft and knowledge the visible has been made , the form [x] of the spear is also the form of knowledge.
And that Being, which is the form [x] of the spear and of knowledge, does not enter into occupation (operations of men), and is light, and has no second.
Pradjapat with ([x]) Fereschtehha said: What I said, do you understand me to say with pure (simple) [x] (faith)? or do you understand it from your own verification (because you yourselves have certainly verified it)?
Oi Fereschtehha said: we knew in this way, that it (being) from [x] is superior to both knowing and not knowing.
Pradjapat said: this very understanding of yours (this understanding of yours) is Brahm, according to (what) it does not have: and since it is without end, according to what place is it contained?
And it always is; and it is pure and the form of knowledge; and without appropriation and freed (not bound); and it is true; and it is subtle; and it is full (fills everything), and has no second; and spears, and knowledge, and joy is pure; and this very thing is atma: and therefore (of course) and with it no one can make profit (interest) and commerce (contract).
You did not see another (Ens), and you made a firm retention of the senses, when you see [x] Oum [x] atma, which, atma is true (Ens): in this word do not bring any doubt, that, atma Brahm, and Brahm, Atma is, and Oum is Atma.
Oi Kianian and scholars see it this way.
This atma does not enter into voice, and touch, and color, and taste, and smell, and speech; and with the hand the power did not seize (seize) him; and with any reason (in any way) the power did not make him cross (transcend, escape); and the acquisition of pleasure from it with the freedom (in the power) of no one is: the heart, and understanding, and reflection, and egoism, with it (to him) did not reach: and pran, and apan, and aodan (advan), and saman, and bian, which is the five winds, does not reach with him (they do not reach): and he is immune from sense and perceptible external (apparent) and internal: and he is without indication, and without similar (equal), and without quality , and it is without movement: and it does not enter into meaning: and the quality of eidjad, and abka, and afna, is not in its being: and maya is not contained in it: and with [x] Oupnek'hathai pure, that, its great secrets that is, the power finds him (they can find him).
And in the perfect (absolutely) there is light: whoever becomes light at one time with his light, always remains light, and of (for) all lights that (Being-) was the first Light.
That light, you, when (in) [x] hens also, which has the name adjpa; that is, in [x] the breath strikes (breathes), all animate things, flowing without freedom (naturally) (they have a course, they live); the meaning of that (thing) is that I am that; that I am; (that light in this) you see.
Pradjapat again asked [x] Fereschtehhai that: do you see or do you not see?
Oi Fereschtehha they said that we have seen; a [x] to know and not to know (it) is above.
Pradjapat said: that; you, what you said, that we see; from [x] to know and not to know (that is) above: in what place is that pure knowledge?
Oi Fereschtehha said that; with what reason are you asking?
Again he asked Pradjapat, what has he acquired from him?
Oi Fereschtehha said that; nothing has been acquired from him (does not come from him).
Pradjapat said: you are showing a wonder: you have found it well.
Oi Fereschtehha said that we are not to be surprised; you are to be admired.
Pradjapat said: you, [x] Oum as you say, make it approved, because we are to be surprised; and [x] You are thirsty to have spoken Oum (you have truly pronounced Oum).
Again Pradjapat said, what, now did you know?
Oi Fereschtehha they said: we knew: but we did not know like you.
Pradjapat said: again [x] dedicate yourself to Om, because the atma is firm (stable), this is it.
Oi Fereschtehha they said: O worthy veneration! now that which, we see, we fear to do [x] expounded, [o] worthy of veneration! humble submission to you! be beneficent upon us.
Pradjapat knew: since these questions have made a lot, they make a consideration (they are worried, they consult themselves, they consider this).
Pradjapat said: do not be afraid: if you want something else, you can ask.
Oi Fereschtehha they said: first you asked us that; Where is that pure knowledge? [we also ask of you; you say: what, in what place is that pure knowledge?]
Pradjapat said: this very thing is atma; that is, whatever exists is atma; and knowledge is pure. Therefore, if knowledge is pure, in what place is it, in what way did the power say (can they say)?
O Fereschtehha, they all said that, in humble submission to you, that we are that atma himself to be admired.
Pradjapat [x] Fereschtehha made them learned in this way.
And according to this mantra (book) it is Beid that, pranou also has four states; and the atma also has four states.
And from the first letter [x] pranou, that the thread ([x]) is all to weave, let (man) know the first state [x] of atma, that he also is all to weave the thread ([x]).
And from the second letter [x] pranou, which is to make a gift oneself, let him know the state according to [x] atma, which also is to make a gift oneself.
And from the third letter [x] pranou, which is knowledge and has no second, let him know the third state [x] atma, which is also knowledge and has no second.
And from this third state [x] pranou, [x] atma as he obtained, from [nim] matrai the fourth [x] pranou, which has no other, the fourth state [x] atma, which, he also has no other, [and ] is near (a neighbor) and a witness, as he knew that he would reach (him) with him.
The absolute becomes the ninth K'hand (9), [with [x] Brahm nemeskar].
And with the absolution (to the end) he reached [Oupnek'hat] Narsing'hah atmai, which has an excess (infinity) of time, and is the limit of the degrees of unification, and of mystical (contemplative) science, and the requested (questions, object) [x] kian and knowledge, and the last (end) (of the book) is Athrban Beid.
And (the book) Athrban Beid [also] the last (extremity) of which is three (3) Beids1 [You have the key of the Indian sanctuary before your hands, learned reader, but a little rough with rust. Enter, if you dare, if you can, with a pure and simple heart, agglutinated with the glow of the Supreme Being, as if transfused into it; external senses asleep, internal ones alert; with a body as if dead: and immersed at the same time in the depth of knowledge and the sea of ignorance, outside of God there is nothing to see you, to be nothing, according to the ancient custom of the Indians, if it is true, acknowledge it with veneration.].
This interpretation [x] Oupnekhathai of any of the four (books) of Beid, which is designated with great secrecy (by great secrecy), and complete knowledge of the light of lights, [here] the fakir without sadness, [Sultan] Mohammed Dara schakoh himself [Dara Shikoh [Shukoh] [Shucoh]], with the meaning of the right , with sincerity, during the period of six (6) months, [on the last day, the second [x] Schonbeh, the twenty-sixth] [month] [x] of Ramazan, in the year one thousand and sixty [and seven] (one thousand and sixty-seven ) [x] hedjri (Christi 1667), in the city of Dehli, in the mansion (lodge) nak'he noudeh, with absolution (to the end) he makes to arrive.
Of the wonderful successful events, this is [what was determined according to the man of this book of God of old], that, at the time (when) (the book) Beidha became hidden, the true (God) was supreme in this very nak'he boudeh1 [Samskretic, nikhananam bouddihi , character, habit of character: or, in Persian, a place where dear children are kept.], he made (it) apparent.
In that same way, the true (God) holy and supreme, in this (in the same way), in the head (on the face) of the earth (make him) visible (make known to the world).
May the supreme God grant grace to those who seek him: [that, from this treasure of knowledge they may become partakers, and freed from imaginary existence, when they have arrived at true existence (to true existence), they may become freed and absolute (salvation, blessed) eternally; Amen. Lord of the worlds!]
On the twenty (20th) day of the month of Rabi Essan in the year 1181 [x] hedjri (Christ 1767), the birth (installation) in the (seventh) year [x] Schah Aalem, on the day of Schonbeh, on the day of nature peace (fausta), in [x ] Ssoubeh Aoudeh, with the manuscript (manual writing) [x] Atma Ram, complete rest, these fifty Oupnek'hat with absolution (reached).
Oom, oom, Oom, Oom, Oom. Sealing. (Finish.)
***
Absolute is this Apograph of the Latin version [x] fifty OUPNEK'HATHA, verbatim, from the Persian idiom, interspersed with Samskretic words, made on October 9, 1795, 18 Brumaire, anni 4 Republ. Gall. Paris