OUPNEK'HAT MANDOUK,
FROM ATHRBAN BEID (taken down).
[English Version by Google translate]
1 [In ms. born this text begins.] Whatever exists is pranou, which is the great name of Oum. His explanation is this:
Whatever was, and whatever will be (is), and whatever is to come, is all that (pranou): and whatever is above (celsius) from the three (3) times, that is, past, present, and future, is also that: whatever exists, this very pranou; which is also Brahm, and is also atma.
Pranou has four matras: atma also has four feet; The first foot is the aoustha'i djakrat, which is the visible (external) world: and in that world from all the appearances of that world (of the things that appear in that world) he is having knowledge.
And that first foot has seven members; which is taste, and touch, and hearing, and sight, and smell, and heart, and understanding.
And with these nineteen (19) (following) things, it is directed towards (to) the visible world: and sixteen (16) kalai2 [In the margin: that is, sixteen (16) kala is the meaning of the five (5) apparent senses, (that) hearing, and sight, and taste, and smell, and touch; and five members, that is, the hand, and the foot, and the tongue, and two particular members; and with the heart; and five simple elements (not mixed).], which is in the body of man; and three (3) qualities (qualities), namely, eidjad, and abka, and afna: with these gross (mixed) things he makes touched (comprehends).
And O mokel of all living things, that the fire has the name of Beschvanr; which is the natural heat of all (beings).
And with that, which was mentioned before, the foot is the first [x] atma.
And the second foot, aousthai sapen, is that the world of sleep and malkout: and in this world of sleep, which is internal, with the very powers of those senses, which in the visible world he made possession of (which he used), he makes possession (of their use).
And, just as in the apparent world, with those nineteen (19) things that have been mentioned, he took pleasures from gross (mixed) things; in this internal world, which is wise, with the powers of those nineteen (19) things, he takes pleasures from subtle things.
And O mokel of all the living things of this world, [which] has the name Bihies1 that is, bright.
With that, which is wisely remembered in this world, the second foot [x] is atma.
And the third foot is aousthai [sak'hepat]; that is, the world, in which no volition remains: and that which is seen in the external world and the world of sleep, at this time nothing comes with sight (to sight): they say this very [aousthai] sak'hepat; that is, the world djabrout.
And in this world, djiw atma and pram atma become one: in this state, the form of being becomes; it is a form of science; and having become the form of joy (man), he is in a happy state (content); and having become the form of knowledge, he knows all things.
And O mokel of this state, sak'hepat, has the name of birak; that is, pure knowledge.
This, the third foot [x] is the atma.
And this He, the Lord of all (things), is: and this He, the knower of all things: and this He, the antrdjami of all; that is, it is within everything; and knowing is secret (secret); and here he is the seat of the production of all (being), and making everything produced, and making everything destroyed.
And the fourth foot [x] is atma, aousthai teria; that is the world lakout: and it is superior to sleep and wakefulness: and the state [x] sak'hepat, which is superior to sleep and wakefulness, is also superior to that sak'hepat)
And in accordance (to) this very thing that was mentioned above, there are (are) other [x] Beid mantras, which are not written (which are not written).
That is, even from this the power does not say (to say), that when knowledge becomes one; nay, it is a form of knowledge; and that, knowing also says no power, and not knowing also says no power: what? (for) both of these are suitable for a deficient (imperfect) being.
And that is not to be seen; and power does not make him a quality with quality (they cannot make it qualified, describe it): it is not captured (apprehended, circumscribed, particularized): and it is without indication: and it is not possessed by power with the heart: and it does not come into speech: it is not power to say (say) man and woman: that, with it (by itself) power knows (to know): the corruption (destruction) of the whole world is in its being: and that is the form of joy: according to (being) it is not is
This they know to be the fourth [x] atma.
This very thing is atma; and this very thing [x] the atma must know (know).
If, in names and qualities and letters (if endowed with a name, etc.) you want to know this atma, you know pranou, what is oum, this very thing, atma.
And the pranou also has four feet, which are its four matrai.
Whatever (above) the four feet [x] of atma is pointed out, is four matrai [x] pranou, that is: and whatever is said (above) four feet r3 pranou is four feet [x] of atma.
And those four feet [x] are pranou, akar, that is, alef maftouh (open); and aokar, that is, vau mazzmoum (with the vowel ou); and makar, that is, mim saken (resting).
Akar, that the first foot is really pranou, with the place (vice) of the first foot [x] is atma, which is aousthai djakrat; and O his mokel, it is Beischvanr: and for this reason they say that akar; that is the first of all (things), and everything obtained from it is made.
Whoever knows akar with this reason (in this way) obtains all his desires, and becomes the first of all (beings).
And aokar, which is vau mazzmoum, and matrai is the second [x] pranou, when in place of the second foot [x] is atma; which is wise in August; and O his mokel is bright: and for this reason they say that aokar is greater than all; and the first letter, and the praise (descriptions) of the first letter, [which] is also akar, this is in him.
Whoever knows aokar in this way, he has reached knowledge (to knowledge) without end; and in every place it becomes full equal (it fills every place equally); and, in his birth, knowing aokar, no person remains without knowledge.
And makar, that mim is saken, and matrai is the third [x] pranou, when in the place of the third foot [x] is atma; and aousthai is sak'hepat; and O his mocker, knowledge is pure: and for this reason they say to me, that measuring everything is, and destroying everything is: what? (for) at the time [x] sak'hepat everything be destroyed.
Whoever knows makar in this way, he is measuring everything and making everything destroyed in himself.
Nim matrai fourth [x] pranou, that, at the time of the exposition of the three (3) matrai, which was mentioned above [not], with regard to that (ideo) it is that it [matra] does not say power (they cannot say): that it (matra) is the form of all (being), and let everything be destroyed in it; and they cannot bring it (matra) into speech (they cannot talk about it); and it is a form of joy; and he has no second.
That atmai itself, which is this pranou, this pranou is that atma itself.
Whoever [x] knows pranou in this way, he has atma, and he enters into himself.
Whoever [x] knows pranou in this way, he himself is learned.
[It is completed] Oupnek'hat Mandouk, from Athrban Beid (taken down).