Oupnek'hat, by Anquetil Duperron

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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).

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OUPNEK’HAT PANKL1 [Hic ms. Schekl, at in fine, Pankl: ms. nat. Mankl. Supra, N.° III, p. 14, Schekl.],
Ex Athrban Beid (desumptum).
[Latin Version]

Pankl rek'heschir a Djaknoulak petiit, quod; kian et cognitio quid est? et homines (magistri) cognitionis, quam actionem faciunt, et quomodo transire faciunt (ad beatitudinem)?

Djaknoulak dixit: aliquis, quod egoitatem, et hypochrisim, et hominis molestationem, et similes his qualitates malas non habet, ipse hic (hoc modo) volens (desiderans), et makt et liberationem (absolutam obtinens) fit; (et) viginti et unam (24) personam; decem dorsa (gradus) e patribus (avis) suis, et decem personas ex liberis suis, et seipsum, e djehennam (inferno) potest liberum facere.

Et quisquis cum intellectu perfecto, cognitionem veri obtinuit, is unum centum et unam personam; quinquaginta dorsa patrum suorum, et quinquaginta (50) e liberis suis, et seipsum, potest, similem lunae lumini effectum, ex obscuritate non scientiae liberatum facere.

Et hoc corpus, quod, in statu cognitionis (quam obtinuit) ei est, corpus postremum ejus est: tempore quo, ex hoc corpore liber fit, amplius ei vinculum et existentia apparens, et corpus non est futurum: et is, quoad vivens est, currum corporis ejus; et sensus ejus, quod in loco equorum ([x]) trahere currum sunt; et cor ejus, [quod] in loco funis ([x]) trahere equos currus est; atma, dominus currus factus, eum euntem facit.

Et corda hujus divisionis (generis) docti (doctorum), sine illo quod aliquis illa in locum ferat, ipsa cum ipsis (per se in) quemcunque locum, quod volunt, eunt: et ens, quod testis omnis (rei) est, et Narain est, semper in cordibus illorum sit; quoad tempus praedeterminatum, quod hoc corpus existit.

Quemadmodum coluber, cum pelle quod projiciendum est, (illam) habet, et circumit: et ipso hoc modo, is (ille doctus) etiam cum hoc corpore circumit, et occupationes (operationes) mundi facit.

Quemadmodum coluber, pellis, quod projecit, cum illa addictionem non habet: is etiam, cum hoc corpore, ipso hoc modo addictionem non habet.

Is, omni loco quod corpus projicit, sive habitaculis (locis) eminentibus (sanctis etc.), sive in domo impura (quisquilus faedata); cum eo aequale est: statim ac corpus reliquit, makt et liberatus (absolute beatus) fiat.

Is hoc corpus in via Dei perire (destrui) fecit: ei derelictio escae et mortifitatio (poenitentia), et relinquere omnes res, in actionem (necessarium) et conveniens non est: et, post a mori, (mortem), super eo nudare eum (corpus ejus nudare) [conveniens] non est: et eum urere facere non est: et opera benevolentiae, quod cum respectu mortuorum (propter mortuos) faciunt, propter eum in actionem (necessaria) non sunt.

Ustum non oportet urere facere.

Quemadmodum [panem] coctum rursus non potestas coquit (non possunt coquere), is cum igne cognitionis corpus suum ussit.

[x] pran ejus ullum opus non est: is forma [x] Brahm factus est.

Quoad [x] salek petitio (quaesitio) cognitionis est, [sive servitium directoris faciat], sive servitium hominis (directoris ipsius) et familiae directoris faciat; quandoquidem cor ejus purum fit, intelligit, quod, forma hasti (existentiae), et mundi, et gaudii ego sum; et scit, quod: id ego sum; [scit,] quod: id ego sum.

Absolutum est Oupnek'hat Pankl, ex Athrban Beid (desumptum).

[admin]

OUPNEK'HAT PANKL1 [This ms. Schekl, but at the end, Pankl: ms. born Mankl. Above, No. 3, p. 14, Schekl.],
From Athrban Beid (taken).
[English Version by Google translate]

Pankl asked for rek'heschir from Djaknoulak, that; kian and what is knowledge? and men (masters) of knowledge, what action do they do, and how do they pass (to happiness)?

Djaknoulak said: someone who does not have selfishness, and hypocrisy, and man's harassment, and similar bad qualities, he himself becomes here (in this way) willing (desiring), and makt and liberation (obtaining absolute); (and) twenty-one (24) persons; ten backs (degrees) from his fathers (ancestors), and ten persons from his children, and he can make himself free from hell.

And whoever with a perfect understanding has obtained the knowledge of the truth, that one hundred and one person; fifty of the backs of his fathers, and fifty (50) of his children, and himself, can produce a similar effect to the light of the moon, freed from the darkness not of knowledge.

And this body, which he has in the state of knowledge (which he has obtained), is his last body: at the time when, from this body, he becomes free, the bond and existence are no longer apparent to him, and the body is no longer to come. and its meaning, that instead of horses ([x]) they are to draw a chariot; and his heart, [which] in place of the rope ([x]) is to draw the horses of the chariot; Atma, having become the master of the car, makes him go.

And the hearts of the learned (teachers) of this division (kind), without someone bringing them to a place, they themselves go with them (by themselves to) whatever place they want: and the being who is the witness of everything (of the matter), and is Narain, may he always be in their hearts; as to the predetermined time that this body exists.

Just as a lizard, with its skin which is to be shed, has (it) and goes about it: and in the same way, he (the learned one) also goes around with this body, and does the occupations (operations) of the world.

Just as the snake, the skin, which he casts, has no addiction to it: he also, with this body, has no addiction in this way.

He, in every place where he casts his body, whether in prominent dwellings (places) (sacred places, etc.), or in an impure house (any filthy one); it is equal with him: as soon as he leaves the body, he becomes makt and liberated (absolutely happy).

He caused this body to perish (destroyed) in the way of God: for him the abandonment of food and mortification (repentance), and the leaving of all things, is not (necessary) and appropriate for action: and, after he dies, (death), it is not [appropriate] to strip him (to strip his body) [convenient]: and to burn him is not: and the works of benevolence, which they do with respect to the dead (due to the dead), are not (necessary) for his sake.

Burns do not need to burn.

Just as power does not cook (they cannot cook) baked [bread], so he burned his body with the fire of knowledge.

[x] his pran does not need any work: he became the form [x] of Brahm.

As for [x] salek's request (request) is knowledge, [whether he does the service of the director], whether he does the service of the man (the director himself) and the family of the director; since his heart becomes pure, he understands that I am the form of the spear (of existence), and of the world, and of joy; and he knows that: that is what I am; [he knows] that: that is what I am.

The absolute is Oupnek'hat Pankl, from Athrban Beid (taken).

[admin]

OUPNEK'HAT TSCHEHOURKA,
EX ATHRBAN BEID (desumptum):
Id est cul1 [Lacuna unius verbi vel duorum: ka (red ect.)] [trum [x] secare non scientiam].
[Latin Version]

Pradjapat, id est, mokel totius mundi, cum petentibus [suis] (iis qui illum interrogabant), hoc modo dixit: quod, ego [hoc] Oupnek'hat Tschehourka, quod deharna est; id est, meditationem (cogitationem repraesentativam) uno loco (alicui rei) ligare; propter illud dico, quod, [x] atma in djiw dima, illa quantitate, (homo) tantumdem imaginatione sese repraesentet, quod ambo unum fiant, et in vinculum ullius (rei) mundanae non cadat, et forma mundi entis fiat.

Principale (libri) Beid, et cognitio, ipsum hoc est: et hoc praeceptum [x] schiv banhou2 [Samskretice, bahou, immortalis.] est; id est, entis, quod ipsum cum seipso est: et praeceptum [x] sandjout est; id est, entis quod ipsum cum seipso lumen est.

Modus [x] deharna, hoc est: oportet quod solus in loco, quod vox (sonus) ullius rei ad aurem non perveniat; in illum locum, cum ratione, quod gratum (ei) veniat, ut ivit, sedeat: et, quemadmodum lapis-dorsus (testudo) omnia membra sua intra seipsum trahit; ipso hoc modo, omnes sensus externos et internos suos in cor ut attulit; cor, in medio foraminis, quod intra cor est, custoditum habeat: et usque ad duodecim (12) matrai, quod quantitas (temporis) [x] extra [venire] respirationem est, una vice [x] pranou, quod Oum sit, cum respiratione ut dixit, et halitum in intra ut traxit, [x] intra plenum faciat: et cum digitis utriusque mantis, et talis pedis, novem (9) portas corporis liget (claudat); et illum halitum, quod cum intra ut traxit, usque ad tempus, quod potest; et pectus ejus et vultus ejus et cingulum (lumbi) ejus, (hoc omne) rectum maneat; usque ad illud tempus (toto illo tempore, [x] intra) plenum ut fecit, custoditum habeat: postea, halitum lente, lente, transire faciat (foras expromat, respiret).

Et in tempore hujus retentionis, apart ventum, quod cum latere (versus) infra semper tendens est, o maschghoul non relinquat (sinat), quod, cum latere (versus) infra eat: et cum imaginatione (cogitatione repreesentativa), e mari digito (pollice) amborum pedum ut (illum) traxit, cum schatalank (ad crus) adducat; et a crure ut traxit, cum (ad) genu pervenire faciat; et e genu cum radice (ad radicem) femoris (summam coxam) ut pervenire fecit, in illo loco cum duobus membris particularibus (ad duo membra particularia) ut pervenire fecit, et ex illo loco cum umbilico (ad umbilicum) pervenire faciat: quod, in medio umbilici, vena sak'hemna1 [Forti, aspera arteria.] est; et cum sak'hemna venae multae, quod colorem rubrum, et flavum, et viridem, et roseum, et ssandalinum habent, junctae sunt; et illa (vena) sak'hemna in excessu subtilis est, et albo colore est: illum apan ventum, quod in umbilico servatum habuerat, (ad illam venam) pervenire faciat.

Quemadmodum aranea filum ut super attulit (extraxit), seipsam in seipsam ut adduxit, cum supra it: ipso hoc modo, cum imaginatione, illum ventum, cum cubiculo (in cubiculum) cordis, quod domus Creatoris est, et cum figura et colore [x] nilou[fer] rubri est, et in [x] Oupnek'hatha et quolibet (libro) Beid (hunc) colorem (et hoc) nomen habet: in illud cubiculum ut pervenire fecit, et e medio illius ut transire fecit, cum gutture faciat pervenire; et a gutture ut transire fecit, cum cerebro (ad cerebrum) ut pervenire fecit, in illo loco custoditum habeat.

Et cum cultro cordis, quod, cum intellectu acutus factus fuerit, cum quiete cordis cuspidem (aciem) illius cultri puram (nitidam) ut monstravit (reddidit), omnia nomina et omnes figuras amputet: tempore quo, cum imaginatione, culter acutus cordis nomina et figuras, quod causa non visus est, amputavit, djiw atma et pram atma unum fiant.

Et hujus modi culter instrumentum bellicum [x] Indr est, quod rex regum est; id est, pram Brahm, quod Creator magnus est; propter [x] secare manum et pedem insipientiae et erroris per incuriam.

Absolutum est Brahmen.

***

Brahmen.

Marim1 [In margine e Marm magnum in loco (est), quod, cum [x] pervenire vulnus in illum locum, possibile non est, quod (homo) vivens maneat.] magnum, in (vena) sak'hemna, locus ille est, quod, in extremitatibus duorum foraminum nasi, vena sakhemna cum [x] aoda et [x] pankla, unum facta, in illo loco [x] pran ventum, quatuor [aequaliter2 [In meo ms. tschahar hazar, quatuor mille; amanuensis incuria.]] duodecim (12) matrai, quod supra memoratum fuit, quod quadraginta et octo matra fiat, custoditum habet.

Quisquis illam (venam) sak'hemna, quod in extremitatibus duorum foraminum nasi juncta est, scit, cum Creatore magno (ad Creatorem magnum) pervenit: quid? (nam) illa sak'hemna in Creatore magno destructa facta fuit, et forma illius fiat.

Ipsa haec (vena) sak'hemna unam qualitatem satguen habet: et, in tempore retentionis halitus, septuaginta et duo millia venarum, [quod] cum sak'hemna junctae sunt, cum retentione omnes plenae factae, ligatae (obturatae) fiant; secus a (excepta) sak'hemna, quod via ejus ligata non fit, et via [x], venit et fit (ire et redire [x]) pran est.

Quid? (nam) cum cultro [x] maschghoul(i), quod cum lapide [x] selouk acutus factus est, et cum gradu (ad gradum) coruscationis ignis pervenit; cum hoc cultro, omnes vias venarum aliarum amputat, id est, ligat (claudit).

Quemadmodum cum flore sesami suavem odorem facit (faciunt); ipso hoc modo, odores operis puri et mali in venas ingrediuntur: et causa mercedum operis puri et mali, quod simile odori suavi et malo est, homo cum mundis (ad mundos) retributionum purae et malae eunt (vadit).

Persona, quae viam illarum venarum ligavit, et opera purum et malum non reliquit (non sivit), quod, [cum] illis venis (ad illas venas) perveniat (perveniant), is in mundo Entis manet.

Propter ipsum hoc, oportet, quod primum cor ab operibus puris et malis mundum ut fecit, in angulo solus sedeat; quod vocem alicujus non audiat; et aliquem simul via (comitem) custoditum non habeat; et volitionem omnis rei procul faciat; et modos [x] selouk sciat.

Et quemadmodum hensi (magna perdix), quod in laqueum lapsa sit, et illum laqueum cum rostro suo ut scidit, e laqueo liberata facta, volans, seipsam cum coelo (ad coelum) pervenire facit: ipso hoc modo, oportet quod djiw atma cjus etiam omnia vincula corporis ut scidit, (et) aperta reddidit, seipsum cum (ad) tsched akasch, quod principium entis ejus est, faciat pervenire.

Et quemadmodum lampas, funiculum igniarium (ellychnium), et oleum, et quidquid conveniens ei est (ad eam pertinet), omne ut ussit, destructa fiat (extinguitur): ipso hoc modo, opera et mercedes operum ut ussit, et destructus (annihilatus) factus, Brahm fit.

Et aliquis, quod, maschghoul(i) retentionis halitus cultrum (esse) ut scivit; et mentionem [x] pranou aciem cultri ut scivit; et super lapide derelictionis et separationis (solitudinis absolutae) acutam et nitidam ut fecit, et omnia ligamina et vincula operum corporis, quod, sicut funis eum ligavit, cum illo cultro funes tali modo scindat, quod rursus cum illis ligatus non fiat.

Omni tempore (ubi) ulla res propter [x] vincire eum non manet, rursus vinctus non fit.

Absolutum est Oupnek'hat Tschehourka, ex Athrban Beid (desumptum).

[admin]

OUPNEK'HAT TSCHEHOURKA,
FROM ATHRBAN BEID (taken down):
That is cul1 [Lack of one word or two: ka (ed. ect.)] [trum [x] to cut not knowledge].
[English Version by Google Translate]

Pradjapat, that is, the mokel of the whole world, with [his] petitioners (those who questioned him), said in this way: that, I [this] Oupnek'hat Tschehourka, which is deharna; that is, to bind meditation (representative thought) to one place (of any thing); for that reason I say that, [x] atma in djiw dima, in that quantity, (man) represents himself with the same imagination, that both become one, and does not fall into the bond of any worldly (thing), and becomes the form of a worldly being.

The principal (book) of Beid, and knowledge, is this very thing: and this precept [x] schiv banhou2 [Samskretic, bahou, immortal.] is; that is, being, that which is itself with itself: and the precept [x] is sandjout; that is, a being that is light with itself.

Mode [x] deharna, this is: he must be alone in a place, so that the voice (sound) of nothing reaches the ear; in that place, with the reason that it should be acceptable (to him) to come, as he went, let him sit: and, just as a stone-back (tortoise) draws all its members within itself; in this very way he brought all his external and internal senses into his heart; the heart, in the middle of the hole that is inside the heart, must be guarded: and up to twelve (12) matrai, which is the amount (of time) [x] outside of [coming] the breath, one time [x] pranou, which is Oum, with the breath as he said, and the breath inward as he drew, [x] he makes full inside: and with the fingers of both hands, and such a foot, he binds (closes) nine (9) gates of the body; and that breath, which when he enters as he drew, until the time that he can; and his breast, and his face, and his girdle, let (all this) remain straight; until that time (all that time, [x] enter) full as he did, let him keep it: after that, slowly, slowly, let the breath pass (expels outside, breathes).

And at the time of this retention, separate the wind, which with the side (facing) is always tending below, O maschghoul do not leave (allow) it to go with the side (facing) below; and from the leg as he drew, when he causes it to reach (to) the knee; and from the knee with the root (to the root) of the thigh (the uppermost hip) he made to reach, in that place with two particular members (to two particular members) so that he made to reach, and from that place with the navel (to the navel) he made to reach: that, in the middle of the navel, is the sak'hemna vein [Strong, rough artery]; and with the sak'hemna many veins, which have a red, and yellow, and green, and pink, and sandalwood color, are joined; and that (vein) sak'hemna is exceedingly fine, and is of a white color: let that apan wind, which he had kept in the navel, reach (that vein).

Just as the spider's thread brought (pulled out) itself, as it brought itself into itself, when it went above: in this way, with imagination, that wind, with the chamber (into the chamber) of the heart, which is the house of the Creator, and with the shape and color [x] nilou[fer] is red, and in [x] Oupnek'hatha and in every (book) Beid (this) color (and this) has his name: into that chamber he caused it to reach, and from the middle as he made to pass, when he made to reach with the throat; and from the throat that he caused it to pass, with the brain (to the brain) that he caused it to reach, it should be kept in that place.

And with the knife of the heart, which, with the understanding, has become sharp, with the quietness of the heart, the point (edge) of that knife is pure (polished) as he has shown (returned), he will cut off all the names and all the figures: at the time when, with the imagination, the sharp knife of the heart has cut off the names and figures of the heart, which the cause was not seen, the djiw atma and the pram atma become one.

And this kind of sword is the instrument of war [x] Indr, who is the king of kings; that is, pram Brahm, that the Creator is great; on account of [x] cutting off the hand and foot of foolishness and error through carelessness.

The Absolute is Brahman.

***

Brahman.

Marim1 [On the margin of Marm there is a large place, which, when [x] a wound reaches that place, it is not possible for (a person) to remain alive.] a large place, in (vena) sak'hemna, is that place that, at the extremities of the two openings of the nose, the sakhemna vein with [x] aoda and [x] pankla, made one, in that place [x] pran wind, four [equally2] [In my ms. tschahar hazar, four thousand; amanuensis carelessness.]] twelve (12) matrai, which was mentioned above, which makes forty-eight matrai, he has kept.

Anyone knows that (vein) sak'hemna, which is joined at the ends of the two nostrils, when he reached the great Creator (to the great Creator): what? (for) that sak'hemna was destroyed in the great Creator, and let the form of that be.

This very (vein) sak'hemna has one satguen quality: and, during the retention of the breath, the seventy-two thousand veins [that] are joined with the sak'hemna, with the retention all become full, become tied (stopped); otherwise than (except) sak'hemna, because its way is not bound, and the way [x], it comes and is done (to go and return [x]) is pran.

What? (for) with the knife [x] maschghoul(i), which was made sharp with the stone [x] selouk, and reached with the degree (to the degree of the flickering of fire); with this knife he cuts off all the ways of other veins, that is, he binds (closes) them.

As with the flower of the sesame it makes a sweet smell (they do); In this very way, the odors of pure and evil work enter the veins: and because of the reward of pure and evil work, which is similar to the odor of sweet and evil, man goes (to the worlds) of pure and evil retributions.

The person who tied the path of those veins, and did not leave the pure and the bad (doesn't stay), because [with] those veins (to reach those veins), he remains in the world of Being.

Because of this very thing, it is necessary that the heart first cleanse itself from pure and evil works, as it has done, to sit alone in a corner; that he hears no one's voice; and at the same time he should not have someone guarded by the road (the count); and make the volition of every thing far away; and let him know the ways [x] selouk.

And just as a hensi (a great partridge), having fallen into a snare, and tearing that snare with its beak, having been freed from the snare, flying, makes itself reach (to heaven) with the sky: in the same way, it is necessary that the djiw atma, who also tore all the bonds of the body, (and) opened it back, makes himself reach (to) the tsched akasch, which is the beginning of his being.

And just as lamps, fire cords (ellichnium), and oil, and whatever is appropriate to it (pertains to it), everything that has burned up is destroyed (extinguished): in the same way, works and the earnings of works that have burned up, and become destroyed (annihilated), become Brahm.

And someone who knew that the maschghoul's breath-holding knife (was) and the mention [x] of Pranou as he knew the edge of the knife; and on the stone of abandonment and separation (absolute solitude) he made sharp and polished, and all the bonds and bonds of the works of the body, that, as a rope bound him, he should cut the ropes with that knife in such a way that he would not be bound with them again.

At all times (where) any thing does not remain to conquer him because of [x], he does not become conquered again.

It is absolute Oupnek'hat Tschehourka, from Athrban Beid (taken).

[admin]

OUPNEK'HAT PRAM HENS,
EX ATHRBAN BEID (desumptum).
[Latin Version]

Nard [x] Brahm tschareh ut fecit; id est, derelictionem voluptatum ut fecit, petens (quaerens) Deum factus, ante Brahma ut ivit, petiit, quid: o digne veneratione! oi djoguian, [quod] volentes hoc sunt, quid hens eorum, id est, djiw atma eorum pram hens fiat; id est pram atma fiat; cum quanam via eunt, quid hanc viam obtineant, et quo modo transire faciunt (illuc perveniunt)?

Ille Brahma dignus verteratione, cum Nard (x] Nard) dixit, quod: o Nard! hanc viam tu petiisti, in hoc mundo (ea) valde difficilis est, et valde pauca inventa (rara) sit, nisi quid vult Deus (quantum Deus voluerit).

Aliquis, [quod] cum (in) hac via vadit; quisquis cum hac via est iturus, semper purus est futurus.

(Libri) Beid ipsius hujus porsch magni explicationem ut fecerunt, et oi Beid danan ([x] Beid scii) illam personam maha porsch dicunt; id est, personam magnam.

Et cor ejus, forma (hujus) ego sum: et ego forma cordis ejus sum.

Aliquis, quod petens hanc viam sit, primum oportet quod (librum) Beid legat, et totum sensum ejus verificatum ut ostendit (efficit), conforme [x] Beid opus ostendat (perficiat); et voluptates uxoris et nati ut obtinuit, et derelictionem omnium volitionum monstravit, et e mercede operis hujus mundi et illius (alterius) mundi praeteriit (eam reliquit), et liberos [et uxorem], et socium, et amicum, et propinquum, [et] fratrem praeteriit, et [x] kakl, et zonae, et [x] legere (librum) Beid, quod praeter (aliud ab) Oupnek'hat sit, derelictionem fecit, [x] Brahmand, quod totus mundus sit, derelinquat: et aliquid, quid cum se custoditum habet; unum frustum (panni) propter tegumentum pudendorum, et unum lignum (baculum) propter [x] pellere malum molestiae (damni); et si timorem frigoris non habuerit, frusta vetusta, quod homines projecerint, illa ut collecta fecit, et simul juncta fecit, propter [x] tegere (corpus) servata habeat: unum vas ligneum vel argillaceum, propter [x] comedere aquam quod necessarium est, custoditum habeat: illam quantitatem alimentii, quod, propter [x] servare robur corporis et viventem manere, necessarium est, ut mendicatam fecit, et seipsum in medio (illius operis) non vidit; cum hoc intento, quod merces cum domino (ad dominum) boni operis (eleemosinae) perveniat, comedat.

Et hoc sanias etiam modus excelsus non est.

Nard petiit, quod: o digne veneratione! modus excelsus (sublimis), quodnam est?

Brahma praecepit (dixit): modus excelsus, hoc est, quod; operimentum superius, et tegumentum pudendorum; et vas [aquae] comedendae (bibendae) aptum, et lignum manus (baculum) etiam projiciat, et [x] legere Oupnek'hat etiam praetereat (cesset).

Aliquis, quid haec praeterit (relinquit), ei non frigus est, non calor est, ei non laetitia est, non moeror est, et non cum laudatione laeto statu (hilaris) fit, et non cum vituperio corde captus (tristis) efficitur.

Corpori sex status est (sunt): primus, hasti (existentia): secundus, productio (foras): tertius, crescere: quartus, migrare e statu cum statu (ad alium statum); quemadmodum, e parvo (homo) juvenis fiat, et e juvene senex fiat: quintus, minui; quemadmodum, pingue (corpus) macrum fiat: sextus, perditum (destructum) fieri.

Hae quaeque sex qualitas corporis est.

Et ille saniasi, quod [x] sanias ejus expositio facta fuit, e diversitate et mutatione horum sex statuum, is diversus et afflictus (dolorem patiens) non efficitur; quod, ei addictio corpori non mansit.

Et is non alicujus elogium faciat, et non vituperationem; et ei admiratio (sui) et praesumptio non sit; et ei invidia et simultas non sit; et is seipsum magnum non dicat; et qualitas, quod in eo non sit, cum se (illius) rationem non faciat (eam sibi non tribuat); et ullam volitionem non habuerit (non habeat); [et cum ulla persona et ulla re inimicitiam non habuerit]; et volitionem, et aviditatem, et iram, et amorem, et superbiam, et sui ipsius visum non habuerit; et ex aliqua (re) laeto statu (laetus, contentus) non sit; et recusans bonum alicujus non sit; et [x] ahankar non habuerit, id est, egoitatem non habuerit.

Hoc omne ut transire fecit (reliquit), corpus suum impurum et foedatum ut scivit, ex eo (ei) sine addictione fiat, et sciat, quod; hoc corpus cum igne cognitionis ussi.

Ex hoc est, quod urere [x] saniasi, post a mori (post mortem) prohibitum est.

Quod, ex akian et sine cognitione, quod dubium et suspicio (inde) simul provenit, et aliquid aliquid aliud (esse homo) scit, et corpus suum existentiam (rem existentem) transire, facit (reputat); oportet, quod, ex his semper separatus efficiatur, et semper forma [x] atmai, quod scientia pura est, ipse cum seipso factus, (sic) maneat.

Et ille atma, quies omnis (rei) est, et sine specie est, et secundum non habet, et forma gaudii est, et e scientia plenus est: sciat, quod; ille atma ego sum; et domus magna [mea] illud Ens magnum est; et pranou, quod nomen magnum ejus est, nomen meum est; et ipsum hoc [pranou], zona ejus est; ipsum hoc pranou, kakl ejus est; et unum scire djiw atma et pram atma, et ab uno alteram separatum non scire, illa oratio ejus est: omnem rem ut reliquit, in atma requiem sumat.

Ipsa haec sunt modus [x] transire facere (exequi) [x] sanias magnum.

Et lignum (baculus), quod ei servatum habere fuit, propter [x] pellere molestias (damnum), lignum kian et cognitionis est.

Sanias(i) unius dandi (baculi), ipse ille est, quod lignum [x] kian habuerit; et non [quod] lignum in manu habuerit, (saniasi) unius dandi dicunt.

Aliquis, quod lignum purum (solummodo) in manu sumit, et (in) omnem locum vadit, et ab omni rem sumit, et comedit, et kian et cognitionem non habuerit; is in infernum (inferos) infernorum, quod obscurissimum et pessimum omnium djehennamhai est, vadit: quid? (nam) ei [x] extollit (offert, exequitur) purum et malum non est (bonum aut malum facere nihil ei prodest); et doctrinam legere, et opus cum illa (juxta illam) ut non fecit; et kian acquisitum non monstravit; et derelictionem et separationem (solitudinem) non habet; et sensus externos et internos in vinculum retentionis ut non adduxit, (et) vestimentum [x] sanias(i) fecit (induit), quod ab homine aliquid ut petiit, edat: is, propter ventrem plenum [x] facere, hoc vestimento ut (se) operuit, is via publica grassans in [x] fakir et [x] sanias(i) est, is maximus peccatorum est.

Aliquis, quod in via sanias parvi, quod supra memoratum est, et hoc sanias magnum divisionem (inter utrumque differentiam) facit, is Pram Hens fit; id est, djm atma ejus, pram atma fit.

Et hic Pram Hens, djehat operimentum suum (esse) scit.

Is (Pram Hens foetus) cum aliquo (alicui) salam (salutis precationem), et [x] humilis submissio, non facit; et ab aliquo expectationem [x] salam, et [x] humilis submissio, non habet; et opus, quod propter [x] fereschtehhai et animas (patrum) statutum est, super eo (illi necessarium) non est; quidquid ad [x] fieri (futurum) est, factum putat; et non volitionem vitae habuerit (habet), et non timorem [x] mori; non aliquem ante se petit; et non aliquem a venire ante se impedimentum facit; non ei mantr est; et non ei dehian est; non ei basna est, id est, non ei mentio est, et non ei cogitatio imaginativa est; et non ei maschghouli est.

Et non ei deharna est; id est, attentionem ligare cum una re particulari: et non ei attentionem non ligare; id est, si facit, faciat: si non facit, non faciat.

Noil ei (ab eo) aliquid separatum est; et non cum aliqua re conjunctus est.

Non ei nox est, et non ei dies.

Non ei, tu, est; non ei, ego: id est, capacitas [x] ego et [x] tu, in eo non mansit.

Et ei quidquam non est, praeter atma.

Et ei una sedes propria et specificata non est: omni loco quod vespere fiat, in illo loco (noctem) transigat; domus ejus est; et si una nocte etiam vult (quod in) loco sit, in aedificio sit, quod illo loco mortuos urunt; id est, in caemeterio sit, vel in desolatis (locis), vel sub arbore e deserto.

Et propter mendicationem, post a duo p'her diei, quod (ubi) homines omnes escam coxerint et comederint, et fumus in domo eorum non fuerit, et ignis in domibus lumen lion sit, et mendici omnes, ut mendicationem egerint, abierint; in illo tempore, propter robur (corporis servandum) in urbem veniat; et cum domo (ad domum aliquam) eat; quod (ubi) aliquis eum non cognoscat, et honorem ei multum non faciunt.

Et e loco, quod (ubi) petit, si (illi) dant, laeto statu (laetus) non sit; et si non dant, corde captus (tristis) non efliciatur. Usque [x] (temporis intervallo [x]) mulgere lac unius bovis feminae, in illo loco stans maneat: in hac quantitate temporis, si non dant, cum loco alio (ad locum alium) pergat.

Ipse hic mel et carnem, quod [x] saniasi prohibitum est, non edat.

Praeter has duas res, quidquid dant, sive bonum, sive malum, comedat.

Et aurum et argentum, et diversa (eruta et confecta e) fodinis, si dant, cum manu non sumat, et cum illo (in illud) intuitum etiam non faciat.

Quicunque [x] saniasi, praeter granum coctum, quidquid dat, et etiam peccatum est: et quicunque ei granum coctum non dat, is etiam peccator est.

Nard petiit, quod: o digne veneratione! a [x] videre aurum et argentum et gemmas, etiam saniasi [peccator] fiat?

Brahma dixit; arei (o), si cum volitione (desiderio) intueatur, peccator fiat, et illius divisionis (speciei) reatus (peccati) quod dixeris [x] Brahman occiderit. Et si cum his rebus (ad has res), e vultu voiitionis, manum pervenire facit, impurus fiat: et si, volitionem ut fecit (volens), sumit, dixeris, sanguinem suum cum manu sua effuderit, et djiw dtmq suum pereuntem (perditum) reddiderit.

Ex hoc respectu (idcirco) oportet, quod, saniasi has res non videat, et non (iis) manum faciat, non capiat, et omnes volitiones transire faciat (relinquat): et e molestia (dolore, mala physico), quod cum eo (ad eum) pervenit, sine patientia et sine vi (ad illud tolerandum) non faciat (non sit), et in pede (stans paratus) [x] pellere illud non sit; et si laetus status et gaudium cum eo (ad eum) pervenit, laetus non sit; et ex ullo sensu suo voluptatem non sumat: illo tempore, ipse in seipso maneat: et ille status forma gaudii est, et forma scientiae est: seipsum [Brahm esse] sciat; etei quidquam faciendum non manet, quod faciat (nihil ultra illi saniasi faciendum, vere liber et beatus est).

Absolutum est Oupnek'hat Pram Hens, ex Athrban Beid (desumptum).

[admin]

OUPNEK'HAT PRAM HENS,
FROM ATHRBAN BEID (taken down).
[English Version by Google Translate]

Nard [x] Brahm tschareh as he did; that is, abandoning pleasures as he did, seeking (seeking) to become God, as he went before Brahma, he asked, what: O worthy of veneration! oh djoguian, [that] they are willing this, what is their hen, that is, djiw their atma should become a pram hen; that is, pram atma becomes; when they go by what road, why do they get this road, and in what way do they cross (get there)?

That Brahma worthy of conversion, when Nard (x] Nard) said, that: O Nard! you have sought this way, in this world (it) is very difficult, and very few are found (rare), except what God wills (as much as God wills).

Someone, [that] when (in) this way goes; whoever is going to go this way is always going to be pure.

(Books) Beid's explanation of this great porsch as they did, and oi Beid danan ([x] Beid scii) they call that person maha porsch; that is, a great person.

And his heart, I am his form: and I am the form of his heart.

Someone seeking this path must first read (the book) Beid, and verify all its meaning as it shows (does), according to [x] Beid's work show (complete); and the pleasures of the wife and the child as he obtained, and showed the dereliction of all volitions, and from the reward of the work of this world and that (another) world he passed (he left her), and his children [and his wife], and his partner, and his friend, and his relative, [and ] he passed his brother, and [x] kakl, and zones, and [x] read (the book) Beid, which is other than (other than) Oupnek'hat, he made a forsakenness, [x] Brahmand, which is the whole world, he forsook: and something, what he has kept with him; one piece (of cloth) for the covering of shame, and one stick (of wood) for [x] driving away the evil of trouble (damage); and if he had no fear of the cold, he collected the old pieces that men had thrown away, and joined them together, for the sake of [x] to cover (the body) he should keep one vessel of wood or earthenware, for the sake of [x] to eat the water that is necessary , let him keep: that quantity of food, which, for the sake [x] of preserving the strength of the body and remaining alive, is necessary, as he begged, and did not see himself in the midst (of that work); with this intent, that the reward of a good work (alms) should come with the master (to the master), let him eat.

And this sanias is not even a high standard.

Nard asked, that: O worthy veneration! What is the high (sublime) way?

Brahma commanded (said): the high manner, this is that; the covering above, and the veil of shame; and the vessel [of water] suitable for eating (drinking), and the wood of the hand (staff) should also be thrown, and [x] reading Oupnek'hat should also pass (cease).

For someone, what these things pass away (leaves), for him it is not cold, it is not heat, it is not joy for him, it is not sorrow, and it is not with praise that it becomes happy (cheerful), and it is not with reproach that the heart is made (sad).

The body has (are) six states: first, hasti (existence): second, production (outside): third, to grow: fourth, to migrate from state to state (to another state); just as, from a small (man) a young man is made, and from a young man an old man: fifth, diminished; as a fat (body) becomes thin: sixth, to become wasted (destroyed).

Each of these six is ​​a quality of the body.

And he who is healed, because [x] his healing was explained, from the diversity and change of these six states, he is not made different and afflicted (suffering from pain); that, his addiction to the body did not remain.

And he should not praise anyone, nor reproach; and let him not be surprised (of himself) and presumptuous; and let there be no envy and shame for him; and he does not call himself great; and the quality, which is not in him, when he does not make himself (his) reason (does not attribute it to himself); and he did not have any volition (does not have); [and he had no enmity with any person or thing]; and he has not had volition, and greed, and anger, and love, and pride, and self-esteem; and he should not be in a happy state (happy, contented) from some (reality); and he should not refuse the good of any one; and [x] he did not have ahankar, that is, he did not have egoism.

All this he made to pass (leaves), his body impure and filthy as he knew, from him (him) be without addiction, and let him know that; I burned this body with the fire of knowledge.

It is from this that it is forbidden to burn [x] saniasis after dying (after death).

That, from akian and without knowledge, that doubt and suspicion (therefore) proceed at the same time, and he knows that something is something else (that man is), and that his body passes away from existence (an existing thing), he causes (rejects); it is necessary that he should always be separated from these, and should always remain in the form [x] of the atma, which is pure knowledge, having become himself with himself.

And that atma, which is the rest of all (things), and is without form, and has no second, and is the form of joy, and is full of knowledge: let him know that; that atma I am; and [my] great house, that being is great; and pranou, which is his great name, is my name; and this [pranou] itself is his zone; This very pranou is his kakl; and to know djiw atma and pram atma as one, and not to know the other separate from one, that is his prayer: he takes all things as he left them, in atma to rest.

These are the very ways to pass [x] to make (execute) [x] great sanias.

And the tree (staff), which he had to keep, because of [x] driving away troubles (damage), is the tree of kian and knowledge.

Sanias (i) of one giving (staff), he is the one who had the wood [x] kian; and not [that] he had a stick in his hand, (the Sanias) say that one should be given.

Someone who takes (only) pure wood in his hand, and goes (into) every place, and takes things from every place, and eats, and has not kian and knowledge; he goes into the hell (hells) of hells, which is the darkest and worst of all djehennamhai: what? (for) he [x] emphasizes (offers, executes) him that he is pure and not evil (it does him no good to do good or evil); and to read the doctrine, and to work with it (according to it) as he did not do; and kian did not show what had been acquired; and he does not have abandonment and separation (solitude); and he did not bring the external and internal senses into a chain of restraint, (and) he made (put on) a garment [x] sanias(i), that he would eat something as he asked from the man: he, because of the belly [x] to make it full, with this garment as (him) covered himself, he is a [x] fakir and [x] sanias(i) grazing the public road, he is the greatest of sinners.

Someone who makes a small sledge on the road, as mentioned above, and this sledge makes a great division (difference between the two), becomes Pram Hens; that is, the djm atma of it becomes the pram atma.

And here Pram Hens, djehat knows (to be) his cover.

He (Pram Hens fetus) does not make salam (prayer of greetings) with anyone (anyone), and [x] humble submission; and he has no expectation of [x] salam and [x] humble submission from anyone; and the work which was established for the sake of [x] fereschtehhai and the souls (of the fathers) is not necessary upon him; whatever is to be done (will be) at [x], he thinks it is done; and he had no will to live (has), and no fear [x] of dying; He does not ask anyone before him; and he does not hinder anyone from coming before him; it is not a mantra for him; and it is not dehian to him; it is not a basna to him, that is, it is not a mention to him, and an imaginative thought is not to him; and he is not a maschghouli.

And it is not deharna to him; that is, to bind attention to one particular thing: and not not to bind attention to it; that is, if he does, let him do: if he does not, let him not do.

Noil is something separate from him (from him); and is not connected with any thing.

The night is not for him, and the day is not for him.

It is not for him, you; not to him, I: that is, the capacity [x] I and [x] you, did not remain in him.

And to him there is nothing, except atma.

And for him there is not one proper and specified seat: in every place that happens in the evening, he spends (the night) in that place; it is his house; and if one night he also wants it to be in a place, let it be in a building, because in that place they burn the dead; that is, whether it be in a cemetery, or in desolate (places), or under a tree in the desert.

And because of the begging, after two p'her days, when (where) all the people had cooked and eaten the meat, and there was no smoke in their house, and the fire was the light of the lion in the houses, and all the beggars, as they had begged, had gone away; at that time, for the sake of strength (to preserve the body), let him come to the city; and with the house (to some house) he goes; that (where) no one knows him, and they do not do much honor to him.

And from the place where he asks, if they give, he should not be in a happy state; and if they do not give, he who is taken by heart (sadness) is not flattered. Until [x] (at an interval of [x] time) milking the milk of one female cow, he remains standing in that place: in this amount of time, if they do not give, he goes on to another place (to another place).

He himself should not eat honey and flesh, which [x] are forbidden to those who are cured.

Besides these two things, let him eat whatever they give him, whether good or bad.

And gold and silver, and other things (scraped and finished from) mines, if they give, he does not take with his hand, and with it he does not even look into it.

Whosoever [x] gives to a healer anything other than cooked grain, and that is also a sin: and whoever does not give him cooked grain, he is also a sinner.

Nard asked, that: O worthy veneration! from [x] to see gold and silver and jewels, does even the healed [sinner] become?

Brahma said; of the field (o), if he looks at it with volition (desire), he becomes a sinner, and the guilt (of sin) of that division (species) which you say [x] will kill Brahman. And if with these things (to these things), from the face of volition, he causes his hand to reach, he becomes impure: and if, as he did (willing), he takes the volition, you will say, he has shed his blood with his hand, and his djiw dtmq reaching (lost ) will return.

From this respect, it is necessary that, if he is healthy, he does not see these things, and does not lay hands on them, does not take hold of them, and causes all volitions to pass (leave them): and from the trouble (pain, physical evil), that with him ( it has reached him, let him not do it without patience and without strength (to endure it), and let him not push it on his feet (standing ready) [x]; and if a happy state and joy come with him (to him), let him not be happy; and he does not take pleasure from any of his senses: at that time, let him remain in himself: and that state is a form of joy, and it is a form of knowledge: let him know himself [to be Brahm]; and there is nothing left to be done, which he does (there is nothing more to be done for him to heal, he is truly free and happy).

It is absolute Oupnek'hat Pram Hens, from Athrban Beid (taken).

[admin]

OUPNEK’HAT ARANK,
EX ATHRBAN BEID (desumptum).
[Latin Version]

ADALAK, filius [x] Arn rek'heschir, cum mundo (ad mundum) [x] Pradjapat ut ivit, a Pradjapat petiit, quod: o digne veneratione! omnia opera quomodo transire faciam (deseram), quod ullum reliquum non maneat?

Pradjapat dixit, quod; filios, et fratres, et totam familiam, et kakl, et zonam, et korbanha, et [x] legere (libros) Beid, praeter Oupnek'hat, et [x] legere (discere) omnes scientias; et septem tabulata [x] Behescht, quod, bhou lok, et bhour lok, et sourk lok, et meheh lok, et djen lok, et atap lok, sit; et septem tabulata terrae, quod, tal, et atal, et batal, et soutal, et resatal, et talatal, et mahatal, sit; cum toto Brahmand, quod totus mundus est, transire faciat (derelinquat).

Illud quod custoditum habere (servandum) est, [hoc est], unum dand, quod ligneus baculus sit; et unum frustum (panni), propter tegumentum pudendorum: et deinde reliquum transire faciat.

Et ignis, quod propter tres (3) tribus (tria vitae genera) determinatus est; quod, unum (vitae genus), Brahm tschari, id est, petens (quaerens) verum; secundum, Kerhest, quod dominus familiae sit; tertium, Ban parast, quod in deserto (vitam) transigens sit: illos tres (3) ignes uno loco ut fecit (simul junxit), in stomachum suum projiciat.

Kaitri, quod kalmeh (verbum) unificationis est; illud etiam in igne linguae ut urere fecit, in corde custoditum habeat; id est, super linguam non adducat (illud non pronunciet).

Et zonam ut avulsit, in pulverem vel in aquam projiciat.

Et in sub ramo et folio arborum mansionem ut effecit, et derelinquens omnes voluptates et familiam factus, in illo (statu vitam) transigat.

Et ullam divisionem (speciem) pixidis (vasis) servatam non habeat.

Et paleam etiam collectam ut fecit (quam collegerit), non transire faciat1 [Ms. nat. negah na darad, servatam non habeat.] (ei non parcat).

Et cum ulla persona [x] simul via (esse, comitatum, societatem) non faciat.

Hoc Pradjapat dixit.

Et ullum votum non pronunciet (cuiquam non bene precetur); et invitationem non faciat: et tribus tempore (temporibus), quod, mane, et media dies, et vespere sit, lavationem faciat: et cum loco (vice) [[x] sandhiai, id est,] orationis, semper in atma destructus (annihilatus) factus, (sic) maneat.

Et si propensio [x] aliquid legere, ei simul provenit, [x] Oupnek'hat'hai [x] quatuor Beid, quod [x] aiat unificationis est, repetita vice legat.

Desiderium suum in [x] Brahm habeat, et zonam praescriptam projiciat.

Quicunque hoc modo intelligit, quod, ego omne transire, feci, ego omne transire feci, ego omne transire feci; is cupiditatem carnalem, et volitionem, et iram, et laetum statum, et concupiscentiam (aviditatem), et amorem mundi, et sui ipsius ostensionem (ostentationem), et superbiam, et mendacium, et alia faciat transire (derelinquat); [et] dicat: o omnia animantia! a me non timeatis: vos, forma mea estis: et ligneum baculum tempore quo sumit, cum illo ligneo baculo dicat, quod: quemadmodum Andr instrumentum bellicum habet, tecum loco (vice) illius (instrumenti) custoditum habui: et frustum (panni), tegumentum pudendorum, quod (quando) ligat, et cum illo (illi) frusto dicat: te propter [x] servatum habere pudorem meum servatum habui.

Alimentum, sine illo quod voluptatem ejus sumat, cum respectu [x] (propter [x]) pellere famem, sicut medicinam comedat.

Et quatuor res1 [Ultimus [x] sanias, seu perfectionis, gradus: voluptatem quamcunque relinquere; nullum ens vivens destruere; nihil sibi servare; uni recto internum esse.], quod propter seipsum servatum habuit, quod derelictio voluptatis, et non occidere animans, et aliquid servatum [non] habere cum seipso (sibi), et rectitudo sit, quibusque quatuor dicat, quod: quemadmodum ego omne ut reliqui vos servatas habui, vos etiam me custoditum habeatis.

Has omnes actiones ut fecit, tribus (3) vicibus dicat, quod; ego omne ut transire feci (reliqui), ([x]) sanias (statum) sumpsi, sanias sumpsi.

Post ab his rebus (postea), propter [x] sedere, et dormire, terram electum faciat (sumat); et propter [x] edere aquam vas argillaceum, vel vas cucurbitinum, vel vas ligneum, servatum habeat.

Si vult quod in uno loco stationem exequatur (commoretur), usque ad (per) quatuor menses pluviae2 [Temperies climatis, ubi Oupnek'hat confectum est: quatuor menses pluviae; duo, savan et bhadvan, pluviosiores.] uno loco stationem ostendat (resideat), et octo mensibus aliis solus redditus fiat (habitet).

Et si quatuor mensibus vult, quod stationem non exequatur, duobus mensibus savan et bhadvan, quod tempus violentiae [x] pluere est, stabilis (residens) fiat: his duobus mensibus, quod dictum fit (qui dicti sunt), omnino uno loco maneat.

Et absolutum est Brahmen, et opera (libri) Beid.

***

Brahmen.

Legere (librum) Beid, et opera (libri) Beid, (saniasi) transire faciat (cesset): et omnem familiam, et omnes relationes (respectus, attributiones) transire faciat: in pagos et urbes non vadat: et amplius a sexdecim (16) bucceis (plus quam sexdecim bucceas) escae non edat; si minus edit, melius.

Et propter emendicationem, vas, vel manum suam faciat, vel ventrem suum: propter [x] sumere escam, manum; et propter servatam habere, ventrem: et. si cum manu non capit (in manu non retinet), et e terra cum ore supra habeat (ad os attollat, in os projiciat).

Et in domo, quod (ad quam) propter mendicationem vadit, petitionem non faciat (nihil petat); et usque ad tempus [x] mulgere (temporis spatio quo mulgere possunt) unam feminam bovem expectationem faciat. Si dant (aliquid), melius: si non dant, cum loco alio (ad locum alium) eat.

Et si opus petitione (mendicatione) sit, tribus (3) vicibus pranou cum voce alta ut dixit, cum homine (dominum) domus audire faciat: et mendicationem in tribus (3) domibus usque ad quinque domos, vel septem domos, faciat.

Si aliquid non obtinet, fame laborans maneat: et mendicationem ut fecit, in urbe non maneat; et cum desertis (ad deserta) eat.

Ex hac divisione (hac specie) [x] sanias et fakiri, gradum excelsum [x] Beschn, quod maximus graduum est, obtinent.

Ille gradus est, quod, secus a doctis et keanian, persona alia (eum) non obtinet et non videt.

Et keanian eum omni loco circumdantem, et omni loco [plenum], sicut akasch, vident.

Et Brahm danani (Brahm scii), quod praeceptum et consuetudinem ut reliquerunt, in [x] videre (illum gradum) pulchritudinem suam (consistere) arbitrantur, illi, cum illo gradu magno (ad illum, gradum magnum), quod gradus [x] Beschn est, id est, divinitatem perveniunt.

Et modus liberationis (absolutae), ipsum hoc est: et ipsum hoc praeceptum (libri) Beid est, et ipsum hoc praeceptum (libri) Beid est.

Et si vult quod e cum loco adducere (e [x] exequi) opera, cum (ad) sanias perveniat, oportet quod, cum omnibus modis et operibus quatuor classis (generum vitae), quod supra memoratum fit, opus ut ostendit, et cum loco adduxit (ea executus est), patrem et matrem, et omnem familiam, e seipso laeto statu (contentos) ut reddidit, et cum fokera (fakiris) opera misericordiae (largitiones) ut fecit, ignes, quod memoratum factum est (memorati), illos cum igne stomachi unum ut scivit, et kakl, et zonam ut procul fecit, filium (suum) ut petiit, et vultum ejus vidit, cum eo (illi) dicat, quod: tu Brahm es; tu korban es; tu omnes mundi es; et omne tu es; et desideria mea omnia in te ingressa.

Et aliquis, quod filium non habuerit, haec verba cum seipso ut dixit, e domo exeat: primum e domo cum latere (ad latus) orientis vel latere septentrionis exeat: et propter [x] operire seipsum frustum vetus (panni), quod habuerit, simul via (secum) sumat, vel folio arborum (se) tegat: et famem trahat (patiatur); et non sinat quod corpus suum obesum fiat: semper in maschghouli veri (Entis) sit: quoad sit (quandiu vivet) hoc modo sit.

Absolutum est Oupnek'hat Arank, ex Athrban Beid (desumptum).

[admin]

OUPNEK'HAT ARANK,
FROM ATHRBAN BEID (taken down).
[English Version by Google translate]

ADALAK, the son of [x] Arn rek'heschir, with the world (to the world) [x] Pradjapat as he went, asked Pradjapat that: O worthy veneration! How shall I pass over all the works, so that nothing remains?

Pradjapat said that; children, and brothers, and the whole family, and kakl, and zone, and korbanha, and [x] to read (books) Beid, except Oupnek'hat, and [x] to read (learn) all the sciences; and seven layers [x] Behescht, that is, bhou lok, and bhour lok, and sourk lok, and meheh lok, and djen lok, and atap lok; and seven layers of earth, that is, tal, and atal, and batal, and soutal, and resatal, and talatal, and mahatal; with the whole Brahmand, which is the whole world, he causes to pass away (leaves it).

That which is to be guarded, [this is] one thing, which is a wooden staff; and one piece (of cloth), for the covering of shame: and then let the rest pass over.

And fire, which is determined because of three (3) tribes (three types of life); which, one (kind of life), Brahm tschari, that is, seeking (seeking) truth; secondly, Kerhest, because he is the master of the family; thirdly, Ban prepares that he is passing (life) in the desert: he throws those three (3) fires in one place, as he did (joined them at the same time), into his stomach.

Kaitri, which is the kalmeh (word) of unification; let him keep it in his heart, even in the fire of the tongue, as he caused it to burn; that is, he will not bring it over the tongue (he will not pronounce it).

And to tear off the belt, throw it in the dust or in the water.

And having made his abode under the branches and leaves of trees as he had done, and leaving all pleasures and family, he should pass his life in that (state).

And he shall not have preserved any division (species) of the box (vessel).

And even the straw gathered as he did (which he gathered), he did not cause to pass 1 [Ms. born negah na darad, he shall not have it preserved.] (he does not spare him).

And with any person [x] do not make a way (being, company, company) at the same time.

Pradjapat said this.

And he will not pronounce any vow (to whom it is not well prayed); and he should not make an invitation: and at three times (times), that is, in the morning, at midday, and in the evening, he should perform ablution; annihilated) become, (so) let it remain.

And if the inclination [x] to read something comes to him at the same time, [x] Oupnek'hat'hai [x] the four Beid, which [x] is a verse of unification, he should read in repeated turns.

Let him have his desire in [x] Brahm, and cast the prescribed zone.

Whoever understands this way, that I made everything pass, I made everything pass, I made everything pass; he causes carnal desire, and volition, and anger, and a happy state, and concupiscence (greed), and love of the world, and self-showing (showing off), and pride, and falsehood, and other things to pass away; [and] let him say: O all living things! do not be afraid of me: you are my form. the veil of shame, which (when) he binds, and with that piece (to him) he says: I have saved my shame because of [x] you have been saved.

Food, without that which takes its pleasure, with regard to [x] (due to [x]) to drive away hunger, as if eating medicine.

And four things [The last [x] sanias, or degrees of perfection: to leave pleasure of any kind; to destroy no living being; to keep nothing for himself; to be a righteous internal to one.], which he had preserved for his own sake, that forsaking pleasure, and not killing animate, and having nothing preserved [not] with himself (to himself), and that there should be righteousness, and to which four he should say, that: just as I am all as the rest I have kept you, you also have kept me.

Having done all these actions, he should say three (3) times that; I did everything to pass (left), ([x]) I took the sanias (status), I took the sanias.

After these things (later), for the sake of [x] to sit and sleep, he makes (takes) the chosen earth; and for the sake of [x] to eat water, let him keep an earthen vessel, or a gourd vessel, or a wooden vessel.

If he wishes that he should make a station in one place (reside), up to (through) four months of rain2 [Temperatures of the climate where Oupnek'hat was completed: four months of rain; two, savan and bhadvan, the rainier.] He will show station (reside) in one place, and for eight months he will be rent alone (dwell) in others.

And if he wishes for four months, that he does not perform the station, for two months of savan and bhadvan, which is the time of violent rain [x], let him be stable (resident): during these two months, what has been said is done (which have been said), let him remain entirely in one place.

And absolute is Brahmen, and works (books) Beid.

***

Brahman.

To read (the book) Beid, and the works (of the book) Beid, (saniasi) he should pass (cease); ) he shall not eat bushels (more than sixteen bushels) of meat; if he eats less, the better.

And for the sake of begging, let him make a vessel, either his hand, or his belly: for [x] taking food, his hand; and for the sake of having a preserved belly: et. if he does not catch it with his hand (he does not hold it in his hand), and if he has it from the ground with his mouth above it (raises it to his mouth, throws it into his mouth).

And in the house (to which) he goes for begging, he should not make a request (ask for anything); and until the time [x] to milk (the period of time in which they can milk) one female cow should expect. If they give (something), better: if they don't, let him go to another place (to another place).

And if the work is by request (begging), he should pray three (3) times with a loud voice as he said, with the man (master) of the house to hear: and he should do begging in three (3) houses up to five houses, or seven houses.

If he does not obtain anything, let him remain suffering from hunger: and let him not remain in the city begging as he did; and let him go with the deserts (to the deserts).

From this division (this type) [x] sanias and fakirs obtain the high degree [x] Beschn, which is the greatest of degrees.

He is a step that, unlike the learned and Keanian, another person does not get (him) and does not see.

And they see the Keanians surrounding him in every place, and in every place [full], like akasch.

And the Brahm danans (Brahm the sages), who left the precept and custom, think to see (that degree) their beauty (consist) in [x], they, with that great degree It is Beschn, that is, they reach divinity.

And the way of (absolute) liberation is this very thing: and this very precept (book) is Beid, and this very precept (book) is Beid.

And if he wishes to bring forth (execute from [x]) works, when (to) reach sanity, it is necessary that, with all the methods and works of the four classes (kinds of life), which is mentioned above, the work is as shown, and when instead he brought (she was executed), the father and the mother, and all the family, from his own happy state (content) as he returned, and with the fokera (fakirs) works of mercy (gifts) as he did, the fires, which has been mentioned (mentioned) those with the fire of the stomach as he knew, and kakl, and the girdle as far as he made, his son as he asked, and saw his face, when he said to him, that: you are Brahm; you are korban; you are all the world; and you are everything; and all my desires entered into you.

And a person who has not had a son should go out of the house with these words to himself, as he said: first of all he should go out of the house with the east side or the north side; at the same time he takes the road (with him), or covers (himself) with the leaves of trees: and suffers (endures) hunger; and he does not allow his body to become obese: he is always in the maschghouli of truth (of Being): as long as he is (as long as he lives) let him be in this way.

The absolute is Oupnek'hat Arank, from Athrban Beid (taken).

[admin]

OUPNEK'HAT KIN
Ex Athrban Beid (desumptum).  
[Latin Version]

Petitores (consultores) [x] Pradjapai, a Pradjapat petierunt, quod; cor cum mandate et volitione quod (cujus) motum facit, et iens (palpitans) fiat? et pran, quod principium omnis est, cum mandato et volitione quod (cujus) motum facit, et iens fiat? et loquela, cum mandato et volitione quod (cujus) actionem suam facit? et oculus et auris, cum dicto (ad dictum) cujusnam mokel actionem suam facit (faciunt)?

Pradjapat dixit: auris, cum mandato auris aurium; et cor, cum (mandato) cordis cordium; loquela, cum (mandato) loquelae loquelarum; et pran, cum (mandato) [x] pran [x] pranha; et oculus, cum (mandato) visus visuum, [actiones suas faciunt].

Quisquis hunc mokel [x] mokelha, quod lux 1 [In meo ms. az nour nourha ast, e luce lucum est: in ms. nat nour nourha ast, tux lucum est.] lucum est, scit, illi docti (ille doctus) firmo et stabili passu, post a [x] relinquere corpus, sine cessatione, et makt, et liberatus (absolute) fiant (fiat).

Et illud Ens est, quod cum eo (ad illud) visus non pervenit; et loquela cum eo non pervenit; et cor cum eo non pervenit.

Omni tempore quod (cum) a corde intellectum non sit, et cum scientia intellectum non sit, id quomodo potestas invenit (obtinere)? id a sciendis et non sciendis celsius est.

E magnis praecedentibus hoc modo audivimus, quod; ens, quod loquela cum eo (ad illud) non pervenit, et id cum loquela pervenit (ei actionem dat), ipsum illud Brahm (esse) scias.

Et quidquid cum loquela intrat (sermone dici potest), Brahm non est: is sine fine est: et illud quod cum loquela intrat, finem habet: et illud quod finem habet, Brahm non est.

Ens, quod, cor cum eo non pervenit, id cum corde pervenit, ipsum illud Brahm (esse) scias.

Quidquid cum corde (in cor) adductum fit, illud Brahm non est: is sine fine est: et illud quod cum corde pervenit, finem habet: et illud quod finem habet, Brahm non est.

Et ens, quod visus (ad illud) non pervenit, et id cum visu pervenit, ipsum illud Brahm (esse) scias.

Quidquid cum visu intrat, [illud Brahm non est: is sine fine est: et illud quod cum visu intrat], finem habet: et illud quod finem habet, Brahm non est,

Ens, quod cum eo auditus non pervenit, et id cum auditu pervenit, id Brahm (esse) scias.

Quid? (nam) quidquid cum auditu intravit, illud Brahm non est: et is sine fine est: et illud quod cum auditu intrat, finem habet; et illud quod finem habet, Brahm non est.

Et ens, quod motus [x] pran cum eo non pervenit, [et id cum [x] pran pervenit], et pran cum ep (ejus ope) motum facit, id Brahm (esse) scias,

Et quidquid motus [x] pran cum eo pervenit, illud Brahm non est; is sine fine est: et illud, quod motus [x] pran cum eo pervenit, finem habet: [et illud quod finem habet], Brahm non est.

O discipule! si tu cum intellectione (comprehensione) es, quod; senex (doctor) meus bene intellexit, haec intellectio tua quidquam non est: quid? (nam) (te) ipsum, et senem (tuum) ipsum, et intellectionem senis (tui) ipsius, separatum, separatum reddidisti: intellectio bona, illud est, quod (te) ipsum Brahm (esse) scias.

Oportet quod intelligentem, et intellectionem, et intellectum factum (rem comprehensam), unum cognoscas.

Et deinde, si in[x] Fereschtehha, Brahm [personalisatum (particularisatum) et] comprehensum [in uno] scis, hoc etiam culpa est (error a vero, hallucinatio est): quid? (nam) is in omni est.

Si tu scivisti, quod; ipse hic (Brahm) ego sum; ipsum hoc verum est; ipsum hoc Brahm est: intelligis?

Discipulus dixit: ego non intelligo.

Senex dixit: si non intelligis, quomodo dixisti, quod; ego non intelligo? quod (nam) ex ipso hoc dicere te, scitum fiat, quod (te) ipsum ut intellexisti, insuper dixisti, quod; ego non intelligo.1 [Qui dicit se non intelligere, duo intelligit: 1.° seipsum recte cognoscit; 2.° scit non intelligere: subtilis, at recta ratiocinatio.]

Proinde duas res intelligis; unam, (te) ipsum; et alteram, non intelligere (te) ipsum.

Porro (deinde) utraque intellectio (comprehensio) in te firms fit; et intellectio, forma [x] Brahm est.

Proinde [x] Brahm intelligis, cum dicis, quod: [x] Brahm non intelligo.

In medio hujus conventus, quod (ubi) nos sedentes sumus, quicunque seipsum intelligit, (dicens) quod; ego non intelligo; ipsum illud ut intellexit, cum ipsa hac quantitate (tantumdem) intellexit.

Et quicunque dicit, quod; ego intellexi, is non intellexit: quid? (nam) intellectio cum eo (ad eum) non pervenit.

Et quisquis non intelligit, is intelligit; quisquis intelligit, is non intelligit.

Quisquis intelligit, expositionem non facit (nihil foras prodit): quisquis expositionem facit, is non intelligit; [x] intelligere eum, non intellectio est; et [x] non intelligere eum, intellectio.

Quicunque hoc modo intelligit, is sine cessatione fit, et is liberatus (absolute) fit, et cum perfectione (ad perfectionem) roboris et magnitudinis suae pervenit.

Et illud quod dixerunt: cognitio causa liberationis (absolutae) est; ipsum hoc est cognitio, quod cognoscere (se)ipsum est; et liberatio (absoluta), pervenire cum seipso (ad seipsum).

Si tu hoc modo intelligis, verum et rectum (ens) es: si hoc modo non intelligis, non est (non existens) et vanus (falsus, nihil) es.

Quisquis in omni id (ens summum) intelligit, is hunc mundum quod (ut) transire fecit (praetergressus est), liberatus (absolute) et sine cessatione fit.

***

[Brahmen.]

Kessah (Narratio) productionis.

Tempore, quod inter [x] Fereschtehha et [x] Djenian litigatio et bellum fit (fuit), oi Fereschtehha victoriam obtinuerunt; sciverunt, quod: victoriam nos fecimus: sed hanc victoriam Brahm cum illis dederat.1 [Angeli (Fereschtehha) victoriam, Dei (Brahm) ope ex daemonibus (Djenian) partam, sibi tribuunt. Vetus, apud Indos, angelorum in mundi exordio superbiae et lapsus memoria.]

Creator scivit, quod, hi in cor suum superbiam simul provenire faciant: quisque unus e [x] Fereschtehha in medio unus alterius (unus coram altero) i in sine verificatione (agnitione, confessione veritatis) fuerunt; et jurgia et contentio in medium horum lapsum (lapsa): et quisque qualis (unusquisque) dicebat: hanc victoriam ego feci (hujus victoriae auctor ego sum).

Creator, cum respectu [x] (propter [x]) amovere contentionem inter (eos), cum figura mirabili [x] Adam (hominis), qui dignus veneratione fuit, apparens fait; et oi Fereschtehha eum non cognoverunt.

Cum mokel igne (ad mokel ignem), quod lumen ejus viam monstrans eis et omni (enti) est, cum ivissent, dixerunt, quod: o ignis, viam monstrans! ut iveris, intelligas (scias), quod hic Adam novus, quod productus factus, quis est?

Ignis acceptationem (approbatum) ut fecit, ivit; et quidquam ab illo digno veneratione non potuit petiit (petere).

Illa figura, digna veneratione, ab igne petiit, quod; tu quis es?

Responsum dedit, quod, ego ignis sum; ego lumen faciens sum.

Ille dignus veneratione petiit, quod in te quae vis et potentia est?

Ignis dixit: in me haec vis est, quod ego omnem rem possum ussit (urere).

Ille dignus veneratione, paleam ut avulsit, ante eum posuit, [et dixit], quod: hanc uras.

Ille ignis, quamlibet quantitatem potentiae et roboris quam habuit, propter [x] urere facere illam paleam, cum opere (in opus) adduxit: et illam unam pennam (jubam, barbam) paleae non potuit ussit (urere).

Pudefactus ut venit, cum [x] Fereschtehha dixit, quod: ego hanc figuram mirandam non possum intellexit (comprehendere).

Oi Fereschteh ante ventum ut iverunt, dixerunt: o vente! tu, ut iveris, verificationem hujus figurae mirandae [x] Adam ostende, quod; haec quae est?

Ventus, approbatum ut fecit, ante illum dignum veneratione ivit, et quidquam ab eo non potuit petiit (petere).

Ille dignus veneratione a vento petiit, quod; tu quis es?

Responsum dedit, quod: ego ventus sum; ego vadens inter terram et coelum sum.

Ille dignus veneratione petiit, quod; in te quae vis et potentia est?

Ventus dixit: ego supra habens (attollens) et volare faciens omne sum.

Ille dignus veneratione, cum modo preacedenti (eadem ratione) paleam ut avulsit, ante eum posuit, [et dixit], quod; hanc supra habeas (attolle), volare facias.

Ventus quamcunque quantitatem roboris et potentiae quam habuit, propter [x] supra habere et volare facere illam paleam, cum apparitione (ad apparitionem) adduxit (exhibuit), illam unam pennam paleae non potuit volare fecit (facere).

Oi Fereschtehha ante Andr ut iverunt, dixerunt, quod; o rex nostrum, vos, ut iveritis, verificationem hujus figurae ostendatis; hic Adam mirandus, dignus veneratione quid est?

Andr approbatum ut fecit, ante illum dignum veneratione ivit: et cum, [x] solummodo advenire [x] Andr ille dignus veneratione, sine illo quod Andr aliquid petat (petierit), statim absconditus fit (fuit).

Andr, cum loco (vice) Adam (hominis), feminam suavis figurae vidit, quod nomen ejus Aouma1 [Fortasse legendum, Aouha (Eva, Khava). Ms. nat. Ama.] fuit; et cum figura [x] Parbati, quod uxor et potentia2 [Uxor [x] Deiouta, illius potentia est, illius sunt attributa. Vide infra, N.° CLX, fin.] [x] Maha diw est.

Andr ab illa femina petiit, quod; hic Adam (homo) mirandus, [quod in hoc loco] fuit, et absconditus fit, quod (quis) fuit?

Femina, quod Ama3 [Ms. nat. Aouha (Eva, Khava).] nomen habuit, dixit, quod; hic Brahm fuit; id est, creator fuit. Victoriam (in [x]) djenian, quod vos cum vobis ipsis attributionem (ejus) dedistis, et ex illa victoria laeto statu (contenti) eratis, ille faciens hanc victoriam fuit.

Andr scivit, quod hic Adam (homo) mirandus, dignus veneratione, creator fuit.

Cum ipsa hac causa (hac de causa) hi tres Fereschtah, quod, ignis, et ventus, et Andr sint, cum (ad) Brahm pervenerunt, et magnus (magni) [x] Fereschtegan fuerunt: et in medio horum trium (3) Fereschteh, Andr major fuit: quid? (nam) primus is ilium dignum veneratione intellexit, quod Brahm est.

Et hic (liber) Beid sermo ipsius illius digni veneratione est, quod, similis fulguri, ab intuitu absconditus fuit.

In medio collectionis sensuum ipse hic djiw dtma, similis capiti (summitati capitis, vertici) [x] Brahmi est, quod, cum figura Adam (hominis) apparens redditum fuit: in medio corporis Adam (hominis) ipsum hoc cor, lumen faciens, et volitionem faciens est: ipsum illum Brahmi, quod, cum figuri Adam (hominis) mirandi apparens fuerat, et e volitione ejus [x] Aouma producta reddita fuerat: et ipsum hoc cor, quod cum djiw qtma unum est; illud Brahm ut scivit, cum eo (ei homo) maschghouli faciat.

Quisquis hoc verbum, quod memoratum factum, scit, et cor, et djiw atma, Brahm (esse) ut scivit, maschghouli facit, is amicus omnium animantium efficitur.

Omnes Fereschtehha cum Andr, quod rex omnis (rei) est, dixerunt, quod; [x] Oupnek'hati hunc maschghouli, ex illo sciamus et intelligamus, (illud) cum nobis (nos) edoctos faciatis.

Andr dixit: mortificationem (poenitentiam) faciatis; et retentionem sensuum faciatis; et opera pura, cum sinceritate, congruenter (libro) Beid faciatis; et (librum) Beid legatis; et illud quod conveniens [x] Beid est, cum loco adducatis (exequamini); et rectitudinem, quod principium omnis est, professionem (artem vestram) faciatis: ipsum hoc Oupnek'hat est; id est, viam monstrans veri.

Quisquis hoc Oupnek'hat scit, is omnia peccata sua ut procul fecit, in sede (mansione, loco) magna stabilis (perseveans) efficitur.

Absolutum est Oupnek'hat Kin, ex Athrban Beid (desumptum).