Oupnek'hat, by Anquetil Duperron

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OUPNEK'HAT KIN
From Athrban Beid (taken).
[English Version by Google Translate]

The petitioners (consultants) [x] Pradjapai, asked Pradjapat that; the heart with command and volition that (whose) movement it makes, and the going (palpating) becomes? and pran, which is the principle of everything, with the command and volition which (whose) movement it makes, and the going becomes? and speech, with the command and volition that (whose) action it does? and the eye and the ear, when it is said (to the said) whose mokel does (do) its action?

Pradjapat said: ears, with the command of ears ears; and the heart, with the (commandment) of the heart of the heart; speech, with (command) speech of speech; and pran, with (the command) [x] pran [x] pranha; and the eye, with (the command of) the sight of visions, [does its actions].

Whoever this mokel [x] mokelha, that the light 1 [In my ms. az nour nourha ast, from the light is the hole: in ms. nat nour nourha ast, tux is a hole.] it is a hole, he knows, those learned (that learned) with a firm and steady step, after a [x] leave the body, without ceasing, and makt, and be liberated (absolutely).

And that Being is that with which the sight did not reach; and the conversation did not reach him; and the heart did not go with him.

At all times that (when) it is not understood by the heart, and when it is not understood by knowledge, how does power find (obtain) it? that is higher than knowing and not knowing.

We have just heard from the great predecessors that; being, that speech with it does not reach (to it), and that when speech reaches (gives it action), know that it is Brahm (to be) itself.

And whatever enters with speech (can be called speech) is not Brahm: it is without end: and that which enters with speech has an end: and that which has an end is not Brahm.

Being that the heart did not reach with it, that reached with the heart, know that Brahma himself (to be).

Whatever is brought with the heart (into the heart) is not Brahm: it is without end: and that which reaches with the heart has an end: and that which has an end is not Brahm.

And the being, which the sight does not reach (to it), and that which it reaches with the sight, you know that it is Brahm (to be).

Whatever enters with sight [that is not Brahm: it is without end: and that which enters with sight] has an end: and that which has an end is not Brahm.

A being, that which is not reached by hearing, and that which is reached by hearing, know that Brahm (to be).

What? (for) whatever enters with hearing, that is not Brahm: and that is without end: and that which enters with hearing has an end; and that which has an end is not Brahm.

And the being that the movement of [x] pran does not reach with it, [and it reaches [x] pran], and the pran moves with ep (with its help), you know that Brahm (to be)

And whatever movement [x] prana reaches with it, that is not Brahm; it is without end: and that which the movement [x] of prana reaches with it has an end: [and that which has an end] is not Brahm.

O disciple! if you are with understanding (comprehension), that; My old man (doctor) understood well, this understanding of yours is nothing: what? (for) you have rendered (you) yourself, and (your) old man himself, and the understanding of (your) old man himself, separate, separate: good understanding, that is, that you know (you) to be Brahm himself.

It is necessary that you know the intelligent, and the understanding, and the understanding made (the thing comprehended) as one.

And then, if in [x] Fereschtehha, Brahm [personalized (particularized) and] comprehended [in one] you know, this is also a fault (a mistake from the truth, it is a hallucination): what? (for) he is in everything.

If you knew that; I am this (Brahm) myself; This is very true; This is Brahm himself: do you understand?

The student said: I do not understand.

The old man said: if you do not understand, how did you say that; I do not understand? that (for) it is from him that you say this, let it be known, that (you) himself, as you understood, moreover said that; I do not understand. 1 [He who says that he does not understand, understands two things: 1. He knows himself correctly; 2. He knows not to understand: subtle, but correct reasoning.]

Accordingly you understand two things; one, (you) himself; and the other, not to understand (thee) himself.

Moreover (afterwards) both understanding (comprehension) becomes firm in you; and understanding is the form [x] of Brahm.

Accordingly [x] you understand Brahm when you say that: [x] I do not understand Brahm.

In the middle of this meeting, where we are sitting, whoever understands himself, (saying) that; I do not understand; that very thing as she understood it, when she herself understood this amount (as much).

And whoever says that; I understood, he did not understand: what? (for) understanding did not reach him (to him).

And whoever does not understand, he understands; he who understands, he does not understand.

Whoever understands does not make an exposition (nothing betrays the outside); whoever makes an exposition does not understand; [x] To understand him is not understanding; and [x] not to understand him, understanding.

Whoever understands this way, he becomes without ceasing, and he becomes (absolutely) liberated, and with the perfection (to the perfection) he reaches his strength and greatness.

And what they said: knowledge is the cause of (absolute) liberation; This is knowledge itself, which is to know oneself; and deliverance (absolute), to arrive with oneself (to oneself).

If you understand in this way, you are a true and right (being): if you do not understand in this way, you are not (non-existent) and vain (false, nothing).

Whoever understands that (the supreme being) in everything, he who caused this world to pass (passed over), is liberated (absolutely) and becomes without ceasing.

***

[Brahman.]

Kessah (Narrative) production.

At the time when there was a dispute and a war between [x] Fereschtehha and [x] Djenian, Oi Fereschtehha obtained the victory; they knew that: we had won the victory: but Brahm had given this victory with them. An ancient memory among the Indians of the pride and fall of the angels at the beginning of the world.]

The Creator knew that these should cause pride to arise in their hearts at the same time: each one of [x] Fereschtehha was in the midst of one another (one before the other) and they were without verification (acknowledgment, confession of the truth); and strife and strife fell into the midst of these: and every one of his kind said: I have made this victory (I am the author of this victory).

The Creator, with regard to [x] (due to [x]) removed the contention between (them), with the wonderful figure [x] of Adam (man), who was worthy of veneration, makes it appear; and oi Fereschtehha did not recognize him.

When the fire was burning (to the burning fire), which is its light showing the way to them and to all (beings), when they had gone, they said: O fire, showing the way! that you may go, understand (know) that this new Adam, that he has become a product, who is he?

Accepting the fire (approved) as he did, he went; and he could not ask for anything worthy of reverence from him.

That figure, worthy of veneration, asked from the fire, that; Who are you?

He answered that I am fire; I am making light.

He asked, worthy of reverence, what power and power is in thee?

Fire said: this power is in me, that I can burn (burn) all things.

He, worthy of veneration, plucked the straw and placed it before him, [and said] that: burn this.

That fire, whatever amount of power and strength it had, for the sake of [x] burning that straw, when he brought it to work (into work): and it could not burn (burn) that one feather (skirt, beard) of straw.

Ashamed as he came, when [x] Fereschtehha said, he understood (comprehend) that I cannot marvel at this figure.

Oi Fereschteh before the wind as they went, they said: O wind! you, as you go, show the verification of this surprising figure [x] Adam, that; What is this?

The wind, being approved as he had done, went before him in a manner worthy of veneration, and asked (to ask) of him anything he could not.

He asked the wind worthy of veneration, that; Who are you?

He gave the answer that: I am the wind; I am going between earth and heaven.

He asked, worthy of veneration, that; What is your will and power?

The wind said: I am everything, having above (raising) and making to fly.

He, worthy of veneration, with the preceding method (in the same manner) as he plucked up the straw, placed it before him, [and said] that; have this above (raise it), make it fly.

The wind, whatever the amount of strength and power it had, because of [x] having above and making that straw fly, when it brought (to the apparition) (exhibited) that one feather of the straw could not fly (do).

Oi Fereschtehha before Andr as they went, they said that; O our king, you, as you have come, have shown the verification of this figure; What is this wonderful Adam, worthy of reverence?

Andr being approved as he had done, he went before him worthy of veneration: and when [x] that worthy of veneration [x] only came to Andr, without him asking (asked) for anything, he immediately became (was) hidden.

Andr, with the place (vice) of Adam (man), saw a woman of sweet shape, whose name was Aouma1 [Perhaps it should be read, Aouha (Eve, Khava). Ms. born Love.] was; and with the figure [x] of Parbat, which is wife and power2 See below, No. 160, fin.] [x] It is Maha diw.

Andrew asked from that woman that; this Adam (man) is to be wondered at [that in this place] he was, and it becomes hidden, that (who) he was?

The woman who loves [Ms. born Aouha (Eve, Khava).] had a name, he said, that; this was Brahm; that is, he was the creator. The victory (in [x]) Djenian, which you with yourselves gave (his) attribution, and from that victory you were in a happy state (content), he was the one who made this victory.

Andrew knew that this Adam (man) was a wonderful creator, worthy of reverence.

When for this very reason (for this reason) these three Fereschtah, which are fire, and wind, and Andr, when they came (to) Brahm, and there was a great (great) [x] Fereschtegan: and in the midst of these three (3) Fereschteh, Andr was older: what? (for) he was the first to understand that he was worthy of veneration, which is Brahm.

And this (book) of Beid is the speech of that one worthy of veneration, which, like the lightning, was hidden from view.

In the midst of the collection of senses this djiw dtma himself, like the head (top of the head, vertex) [x] is Brahmi, which, appearing with the figure of Adam (man) was rendered: in the middle of the body of Adam (man) this very heart, making light, and He is doing volition: that same Brahmi, who had appeared with the figure of Adam (man) to wonder, and from his volition [x] Aouma had been produced: and this very heart, which is one with djiw qtma; that Brahm, as he knew, would do maschghouli with him (his man).

He who knows this word, which has been remembered, and his heart and djiw atma, as he knew (to be) Brahm, becomes maschghouli, he becomes the friend of all living beings.

All Fereschtehha with Andr, who is the king of all (things), said that; [x] Oupnek'hati this maschghouli, let us know and understand from him, (it) when you teach us (us).

Andrew said: do mortification (repentance); and make the retention of the senses; and do pure works, with sincerity, in accordance with (the book of) Beid; and (the book) Beid to the ambassadors; and that which is suitable [x] Beid, when they are brought to the place (of the body); and make rectitude, which is the principle of everything, your profession (your art): this very thing is Oupnek'hat; that is, showing the way of truth.

Whoever knows this Oupnek'hat, he who has done all his sins far away, becomes in a seat (mansion, place) great stable (persevering).

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

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OUPNEK'HAT KIOUNI1 [Samskretice, Khmihi, magnus, magni momenti: vel, Kamana, animi motus, aliquid intendere. Supra, Tom. I, No.° III, p. 14, K'hiouni.]
EX ATHRBAN BEID (desumptum).
[Latin Version]

Tadj Serousch nomine rek'heschir, propter [x] obtinere mercedem operis [x] korban, quod in eo quidquid habitum sit, omne oportet dedit (dare), et cum loco attulit (quidquid habueris dare et afferre praeceptum est); is omnem supellectilem suam (mobilia sua) ut vendidit, (et) boves emit, cum omnibus Brahmnan dedit. Hi boves, quod cum Brahmnan dedit, senes (vetusti) et debiles erant.

Hic rek'heschir fillum habebat, Tadjkita nomine:

Cum illo quod (etsi) parvus anno (annis) erat, et non adultus, tempore quod vidit, quod pater ejus hujus generis boves, quod a generare etiam manserant (cesserant), propter [x] dare [x] Brahmnan, attulerat; cum corde attulit (in se cogitavit), quod, pater meus hujus modi boves, quod attulit, cum hominibus (eos hominibus) det, bonum non est. Is petitionem mercedis purae habet (mercedem puram quaerit); et cum [x] dare hujus modi boves, cum mundo (ad mundum) est iturus, quod in illo loco mercedem puram et gaudium non obtineat.

Rursus cum corde attulit, quod; quidquid habebat, ipse dedit; si me etiam in via Dei (propter Deum) dat, fortasse quod mercedem puram obtineat.

Et in hac intentione ante patrem ut ivit, cum patre dixit: o pater! me cum quo (cut) es daturus?

Cum pater responsum non dedit (non daret), hoc verbum tribus (3) vicibus repetitum fecit.

Pater, obsistens (succensus) factus, dixit: te cum rege Almout (mortis) sum daturus.

Hoc a patre ut audivit, Tadjkita cum se cogitationem fecit, quod; ego ex omnibus discipulis et filiis patris melior sum; defectus meus quis est, quod pater hoc modo dixit? quodnam lucrum (emolumentum) ex [x] dare me cum rege Almout cum eo (ad eum) est perventurum?

Tadjkita [patrem] ex illo verbo, quod e vultu irae e lingua superattulerat (eduxerat), cogitabundum factum [vidit]; cum patre dixit: o pater! vos intuitum super patres vestros facite. Quidquid dixerunt, rursus ab illo non reversi sunt (retrocesserunt). Nunc etiam modus purorum ipse hic est. Quidquid productum fuit, postremo (tandem) corruptibile (caducum) fiat. Quemadmodum fruges productum factae, virescunt, post ab illo (postea) siccum fiant; ipso hoc modo est occupatio (cursus rerum) hujus mundi meticulosi. Proinde, illud quod dictum (dixistis), quod: te cum rege Almout sum daturus; me cum eo (ei) da, et (vos) ipsos mendacium loquentem non redde.

Pater dixit, quod; te ante regem Almout misi.

Et Tadjkita ante regem Almout ivit.

Quando cum mansione (ad mansionem) regis Almout pervenit, rex Almout in domo sua non erat: cum loco (in locum alium) ierat.

Tadjkita tribus (3) diebus in mansione ejus ut mansit, et quidquam non edit, et non bibit.

Cum rex Almout cum domo sua (in domum suam) venit, homines domus cum rege (regi) Almout dixerunt, quod; Brahman, quod in domo alicujus quod hospes fiat, similis igni est, quod illum oportet cum aqua benevolentiae infra sedere faciat (extinguant).

Oportet quid nuncium (notitiam) ejus sumant (sumas), et cum eo hospitalitatem facias (exerceas) et propter [x] pedes lavare ejus aquam feras: quod, in domo [x] sine intellectu, quod Brahman hospes fiat, et fame laborans maneat; is nuncium [x] Brahman non capit, et benevolentiam non facit; spes ejus e latere (semota) fiat, et aliquid quod venit cum intentione, (ad mentem), cum manu ejus non veniat, et e benedictione societatis purorum sine participatione maneat; et si (is) ipse verbum purum dicit, in cordibus indicium (impressionem) non faciat; et e mercede operis [x] korban et operum misericordiae etiam orbatus efiiciatur; et nati et opes ejus minus fiat: cum hac divisione calamitatum (his diversis adversitatibus) obnoxius fiat.

Rex Almout hoc ut audivit, ante Tadjika cum ivisset, dixit: o Brahman, digne [x]humilis submissio! et o hospes venerande! ex hoc quod tribus (3) diebus in domo mea famem patiens et sitim patiens mansisti, peccatum meum condona: et [x] humilis submissio meum tibi est: mala dimissio (via) mea e benedictione tua procul efiiciatur! et mihi laetus status sors fausta fiat! cum tribus (3) noctibus in domo mea manseris, tres (3) res, quod desiderium tuum sit, a me postula.

Tadjkita dixit: moerores, quod pater meus e [x] venire me cum ante te, simul (in se) provenire fecit (expertus est); quod, status filii mei quis est futurus? illos ab eo procul facias, et cum laeto corde reddas: ira, quod pater meus habuit [super me]; illam etiam a patre meo e latere reddas (amoveas); et me quod rursus ante patrem mittas (si miseris), hoc modo mittant (mittas), quod pater me non sciat (non arbitretur), quod ante vos ut non venerim e via reversus sum, et sciat, quod vos rursus me ante patrem misistis. O rex Almout! unum desiderium meum hoc est.

Rex Almout dixit: pater tuus, cum dicto meo (ad dictum meum), quemadmodum primum a te (tui) contentus fuit, nunc etiam contentus est futurus; et cum tranquillitate somnum est facturus; et ira ejus procul est futura; et te quod ex ore mortis liberatum redditum est visurus, et laeto statu est efiiciendus: hoc desiderium tuum superattuli (adimplevi).

Tadjkita dixit; Behescht, quod in illo ullus timor non est, cum respectu illo (ideo) quod vos, (qui) rex Almout es, in in illum locum introitum non habetis, et in illo Behescht a senectute observatio (recogitatio) non est (senectus ibi non videtur); et homo illius loci a fame et siti liberationem adeptus, et sine tristitia factus, semper in gaudio fuit: et korbani, quod, a [x] facere illud, cum (ad) hujus modi Behescht perveniunt, et vos hoc korban scitis, cum me edoceatis; quod ego fiduciam absolutam cum vobis (in vobis) habeo; et personae, quod cum illo (ad illum) Behescht perveniunt, Fereschteh factae, sine cessatione fiant. Hoc desiderium secundum meum est.

Rex Almout dixit: ego illud cum te edoctum faciam: intelligas. Ex illo korbani, quod, cum mundo (ad mundum) sine fine perveniunt, o mokel illius korban figura totius mundi est: et ille mokel in medio cordis sciorum (scientium) est; et ille mokel prius ab omni fuit.

Modus operis [x] korban, quemadmodum in Beid est, cum eo (eum) edocuit.

Tadjkita omne memorial ut cepit, denuo cum rege Almout audire fecit (omne illi recitavit).

Cum [x] comprehendere eum, laeto statu (contentus) fuit; quod, illud quod edoctum (te) feceram, bene intelligis; et dixit: propter illud quod ego a te laeto statu (tui contentus) fui, et unam rem aliam etiam cum te (tibi) dabo; quod hoc opus cum (sub) nomine tuo in mundo celebre (cognitum) fiat.

Et unam coronam precariam (globulorum sacrorum seriem), quod in ea utilitas plurima sit, et diversa commoda (emolumenta) facit advenire, cum eo (illi) dedit: et nomen hujus korban, congruenter [x] nomini Tadjkita, Tadjkit transire (currere) fecit, et dixit: quisquis tribus (3) vicibus hoc korban legit, et intelligit, et facit, [patrem,] matrem, et ostad (praeceptorem) placentes (gratos, contentos) habet: tria (3) opera pura, quod, opera misericordiae, et korban, et [x] Beid legere sit, cum loco affert (exequitur), et, a [x] ire in mundos abjectos (infimos), et mori, liberatus fit.

O mokel figura totius mundi, quod cum igne hujus korban unum est, e Brahmi, quod forma [x] Haranguerbehah est, productus fuit: et hic mokel sciens omne est, et lumen est, et dignus veneratione est.

Eum a [x] Beid ut scivit, et certitudinem acquisitam fecit, (homo) quietem obtinet; quod illa quies in expositione non continetur (explicari, describi non potest).

Et ipsum hoc korban Tadjkit (nominatum), quisquis, ut legit, et comprehendit, et opus fecit, et omne negotium (ingrediens) illius in seipso imaginando (sibi) repraesentat; a laqueis operum malorum, et non scientiae, [et erroris per incuriam], et volitionis, et irae, et invidiae, et aliud est (aliorum), in ipso hoc mundo e vinculis horum liberatus factus; et a tristitia liber redditus, cum (ad) Behescht ut ivit, in gaudio aeterno manet.

Et hoc korban, quod in desiderio secundo a me petieras, et illud faciens pervenire cum (ad) Behescht est, semper hoc korban cum (de) nomine tuo sunt dicturi.

Et dixit i desiderium tertium a me postula.

Tadjkita dixit: quod desiderium tertium meum hoc est, quod: in medio loquentium (oratorum, disserentium) contrarietas est. Plures dicunt, quod: quidquid est, ipsum hoc corpus est: hoc quod (quando) praeteriit, amplius ultra quidquam non est: et [x] djiw atma a corpore separatum non sciunt: et cum [x] perire corpus, id etiam corruptible (evanidum) sciunt. Et plures dicunt, quod djiw atma, a corpore, et intellectu, et corde, et sensibus separatus est: post ab evanidum (destructum) esse corpus, djiw atma cum mundo (ad mundum), quod conformis [operi (suo) ] sit, pergit. Ego volo, quod vos mihi directionem faciatis, ut super (in) veritatem horum duorum penetrare obtineam; quod, quodnam verum est, et quodnam falsum.

Rex Almout dixit: in hoc verbo (in hac re) [x] Fereschtehha etiam dubium lapsum est (accidit): et hoc verbum valde subtile est; cum comprehensione (in comprehensionem) non intrat. O Tadjkita! aliquid aliud postula; et me in responso (quoad responsum) huic quaestioni absolutum (exemptum) habe.

Tadjkita dixit: o rex Almout! vvos ipse dixisti, quod; hoc verbum subtile est; oi Fereschtehha etiam in hac (re) in dubium ceciderunt; et cum facilitate comprehensa non fiat. Porro ego similem vobis directorem e quo loco sum obtenturus, qui me edoctum faciat, et ego e dubio superveniam (exeam)? desiderium magnum meum hoc est, et ego simile huic desiderium aliud non habeo.

Rex Almout, propter institutionis sinceram petitionem ejus, dixit, quod; multiplicitatem puerorum, et longitudinem vitae illorum a me postula; quod, quisque unus cum centum annis vivens maneat: et mundum, et opulentiam (ejus), et elephantem, et equum, et aurum, et regnum totius mundi, a me pete: et longitudinem vitae tuae ipsius tantum quantum voles a me pete; et simile his quidquid vis a me pete: praeter hoc desiderium tertium, quod fecisti (exhibuisti), quidquid vis cum te (tibi) dabo: et quodlibet petitum, quod in hoc mundo non obtinendum est, a me postula; et dubium non affer, quidquid petieris, ego tecum (tibi) dabo et possum dedit (dare). Et has hourha (virgines coelestes), et equitatus, et instrumenta tractantes, et canentes, quod ulli homini facile non est (sibi comparare), et ante me paratum (praesto) est, a me sume, et servitium tui ipsius (illis) praecipe: sed hoc verbum a me non pete; quod, post a morte quid fiat: et verbum mortuorum (a mortuis) aliquis non petiit (illos nemo de praesenti actuali eorum statu interrogavit).

Tadjkita dixit: o rex Almout! haec quod vos dixistis, a me pete, cum (in) gradu evanidum fiendi ([x] ad pereundum fieri) est, quod scitum non est, quod haec usque ad cras sunt mansura, vel non sunt mansura. Quisquis haec vult (postulat), propter tranquillitatem [suam] postulat: et haec ipsa minus facientia virtutes et sensus sunt (illa minuunt): ab his quae tranquillitas?

Vos, quod dicitis, quod, longitudinem vitae petas; cum postremo (tandem) moriendum sit, e longitudine vitae quid lucrum (lucri)?

Ex hoc respectu (idcirco) hic mundus, et opulentia (opes ejus), et elephas, et equus, et aurum, et longitudo vitae, et instrumenta tractantes, et loquentes (cantantes) vestri, coram vobis sint (maneant).

Vos, propter satietatem mundi et opulentiae ejus (ut iis satiatus efficiar), haec cum me (mihi) das: e mundo et opulentia (ejus) unquam aliquis satiatus non fuit.

Haec quid est, quod ego a vobis ilia postulem? vos quod obtinuerim (si vobis frui liceat), dicas quod omnem rem obtinui: occidens omne vos estis: vos, quod (si) cum me benevolens sis, semper sum mansurus [vivens].

Ego ipsum hoc desiderium habeo, quod, illud (statum post mortem) cum me edoctum faciatis: aliud quidquam non volo (non peto).

Cognitum est, quod oi Fereschtehha senectutem non habent, et mortem non habent, et magni sunt: ante hujus modi magnos ut ivit, aliquis desideria harum rerum facilia (obtenta) ex eis facit (desiderata facile ab eis obtinet).

Ego peto, me, quod ego super facie terrae sim, et a senectute et morte timeo, aliquid doceatis, quod ego etiam e senectute et morte liberatus fiam.

O rex Almout! ipsum hoc cum me (mihi) dicas; quod, post a mori quid est futurum? et magni ex illo (super illa re) in dubium lapsi sunt: et scire illud, post a mori (post mortem) cum gradu magno (ad gradum magnum) pervenire facit. Alius a vobis aliquis non est, quod me cum hoc desiderio (ad hoc desideratum) pervenire faciat; quod hoc verbum valde difficile est.

Ego [quod] Tadjkita sum, secus ab hoc desiderio aliquid aliud a vobis non volo (non peto).

Absolutum est unum djozv (caput, pars una) e sex djozv hujus Oupnek'hat.

***
(DJOZV SECUNDUM1 [Pars secunda, persice.].)

[Brahmen.]

Rex Almout dixit: in mundo duae res est; una, bonum mundi (hujus); et altera, bonum posterioris (mundi, alterius): hoc utrumque hominem in vinculum suum adducit.

Quisquis bonum posterioris (mundi) vult, ipse ille bonus fiat: et quisquis bonum (hujus) mundi vult, e bono posterioris (mundi), quod principium est, orbatus manet.

Quisquis intelligens et scius est, ex his duobus bonis, bonum posterioris (mundi) electum facit, expetit: qui non scius et sine intellectu est, bonum (hujus) mundi electum facit, et vult quod obtenta (acquisita) collectum faciat, et non obtenta cum manu (ad manum) adducat.

Hoc pura imaginatio est,2 [Lacuna unius verbi, verisimiliter [x] keh.] [quod] ulla res ad manendum (mansura) non est.

O Tadjkita! scivi quod tu ullam rem mundi corruptibilis, a me propter te ipsum non postulasti, et volitionem tuam in medium non attulisti (non protulisti), et illud quod totus mundus in amore illius demersus factus est, tu in illud non cecidisti: et scivisti, quod (hic) mundus et posterior contrarius (appositus) unus alteri sunt, et mercedes horum etiam opposita una alteri sunt; separatio inter haec ambo plurima est: et scii sciverunt, quod inter haec differentia diei et noctis est.

O Tadjkita! scivi, quod, tu ipse hic quaerens cognitionem veri es; propterea quod res multas cum te (tibi) dixi (obtuli), acceptatum non fecisti.

Plurimi docti et intelligentes existunt, quod, causa insipientiae et nod scientiae, seipsos doctos et intelligentes sciverunt, et volitionem (hujus) mundi fecerunt, et via tortuosa iverunt, et molestiam (dolorem) inveniunt: quemadmodum non videns a tergo (e vestigio) non videntis vadit, et molestiam invenit. Veritatem illius mundi (alterius) hi non scii, pueri indole (praditi), ex errore per incuriam quod habent, non intelligunt; et sciunt (arbitrantur) quod, quidquid existit, ipse hic mundus est; et mundus alter existens non est.

Et illi, quod hoc modo sciunt, in vinculum firmae retentionis manuprehensionis mei, qui rex Almout (mortis) sum, ingrediuntur (manu mea forti apprehensi, in vinculum mortis cadunt).  

Et cognitio veri aliquid est, (quod) audientes illud etiam pauci simul proveniunt; et si audiunt, etiam non intelligunt.

Et sciens et dicens hoc verbum etiam eximius (prae excellentia rarus omnino) est; et invenientem hoc verbum etiam non invenire est (invenire non possunt).

Quisquis valde acris intelligentiae sit, hoc verbum invenit (comprehendit): et quisquis directorem perfectum habet, hoc verbum intelligit; et si ostad (praeceptor) deficiens sit, et discipulus sequens viam rectam sit, quantumcunque discipulus comprehensum habuerit, non potest intelligit (illud intelligere).

Doctus, quod cum atma unum factus sit, hoc verbum potest facit (facere) intelligere: quid? (nam) illud ens in excessu subtilitatis est, et a quocunque subtili subtilius est; et argumentatio cum eo (ad illud) non pervenit; et cum sensu (in sensum) non intrat.

Oportet quod institutioni directoris, cum argumentatione intellectus sui (homo) resistentiam non faciat.  

O Tadjkita, o amice mee! quisquis e (libro Beid) verificationem ut monstravit, illad ens ipse intellexerit, ipsa illa persona cum altero (alterum) bene (recte) potest facit (facere) intelligere.

Tu hoc intellexisti, et illa persona ipsum hoc intelligit, quod tu intellexisti; (scilicet), quod (hic) mundus corruptibilis est, et aptus cordis ligationi non est (cor devincire non debet).

Tu fidem rectam habes: similis tibi interrogans non est; valde exopto, quod similis tibi petens simul proveniat, et a me aliquid postulet.

Thesaurum operum, et mercedem illorum ego [x] perire capax (illud) scio: quandoquidem haec [x] perire capacia sunt, cum his ens reliquum (permanens) quomodo potestas invenit (obtinere)?

O Tadjkita! ego etiam, quod hoc opus [x] korban cum loco (in locum) attuli, causa ipsius hujus, hac quantitate in vinculum [x] Behescht cecidi (fluxam beatitudinem adeptus sum). Et si volitionem operis non fecissem, et purus (simpliciter) petens ens (unicum) fuissem, forma entis factus, liberatus (absolute) redditus fuissem.

Et conatus tuus cum (in hoc) gradu est, quod tibi intuitus super gradum [x] Haranguerbehah etiam non est (illius gradum aspicere non digneris): et ille gradus est, quod omnes volitiones in illo obtentae fiant; et ille gradus collecti omnes mundi est; [et merces omnium korban est], et gradus magnus est; et maxi mas sedes (mansiones) sine sicut (sine similitudine cum illis, illis superior) est; et dignus [veneratione et] elogio est; et omnes sedes et potestates (virtutes) sanctorum perfectorum, in eo est; et via ejus lata et expansa (aperta) est.

Cum illo quod (etsi) tu scis, quod (ad) illum locum potes pervenire, cum intellectu recto et sinceritate indolem illam (natura insitam, illum habitum) ut transire fecisti (reliqueris), et cum illo (ad illum gradum) tendens (conversus) non effectus, et propter ens quod transire fecisti (deserueris), illud ens cum difficultate potes obtinet (oltinere).

Et in toto (omnimode) occultum et internum est; et in cubiculo scientiae est: et e scientia id potestas obtinere; et mille res impedimentum (a [x]) pervenire cum eo (ad illud) est.

Illud ens [per] seipsum stabile (perseverans) et antiquum est.

Scii (docti) sensus ab extra cum (in) intra ut traxerunt, in corde (illos) custoditum ut habuerunt, et cor cum djiw atma unum effecerunt, et djiw atma cum atma unum sciverunt, et illam lucem supremam intellexerunt, laetitiam et tristitiam transire faciunt (relinquunt): et illum atma a directore perfecto ut audierunt (didicerunt), verificatum ostendunt (profitentur ut verum), quod; ille atma nos sumus; et corpus, quod evanidum (corruptibile) fiens (existens) est, atma (esse) non sciunt: et a corpore, et sensibus, et corde, atma, quod excessum subtilitatis habet, et ab [eo] omnia gaudia acquisita fiant, separatum ut sciverunt, et invenerunt, semper laeti et pleni gaudio sunt.

[O] Tadjkita! ego scio, quod janua illius domus super te aperta facta est.

Tadjkita dixit, quod; ille atmai, quod, ab opere puro, et mercede operis puri, et ab opere malo, et mercede operis mali, separatus est; et a qualitate qualitatis creatoris, et qualitatis creaturae etiam immunis est; et a tempore praeterito, et praesenti et futuro separatus est; hujus modi atma, quod vos scitis, cum me (mihi) dicatis.

Rex Almout dixit: o Tadjkita! ille atma, quod principale (substantia) omnium Beidha propter scire eum est, et omnes mortificationes et derelictiones voluptatis propter [x] obtinere eum est, illum in vocabulo abbreviato (compendiario) cum te (tibi) dicam, ille quid est: Oum est. Et ipsa haec littera (vox) pranou, Brahm est; et superior ab omni est.

Et ipsum hoc nomen magnum ut sciveris, si universale voles, es obtenturus; et si ligatum (particularisatum) voles, ligatum es obtenturus.

Et hoc nomen magnum etiam universale est, et etiam ligatum est: et etiam causa magna [x] obtinere illud ens est. Similis huic causa altera non est. Quisquis hanc causam scit, is forma mundi entis factus, forma gaudii aeterni efficitur.

Et ille atma non productus fiat, et non moritur, et scientia omnis (rei) est; et non is ab aliqua re productus factus est; et non aliqua res ab eo producta facta est; et causa productionis ejus aliquid non est; et cum ente suo stabilis (perseverans) est; et antiquus est; et sine cessatione est; et aeternus est; et cum [x] occisum fieri corpus, is occisus non fiat.

Et ille, quod intelligit (dicit), quod, ego occidens sum: et ille, quod dicit, quod, ego occisus sum: ambo errore per incuriam (inattente) intelligunt. Non aliquis animam potest occidit (occidere); et non anima occisa fiat: et occidere, et perire (corruptibile esse), super corpus est (ad corpus pertinet), non super animam, quod atma est.

Atma, a quocunque parvo minor est, et a quocunque magno major est: et ille atma in medio cordis omnium creaturarum est.

Cum illo quod (etsi) in omni (enti) est, secus ab aliquo, quod sine volitione est, et mercedem operis in intuitu non habet, et sine tristitia factus est, et cor suum purum fecit, alter eum non videt; et aliquis, quod hoc modo est, magnitudinem [x] atma sui videt.

Ille atma, cum illo quod (etsi) sine motu est, omnes motus, motus ejus est (sunt): in forma (statu) somni, omni loco iens est.

Cum illo quod (etsi) forma gaudii est, e gaudio etiam immunis est.

Tov atma, quod forma mea est, secus (alius) a me quod (qui) potest intelligit (intelligere)? id est, atma seipsum ipse comprehendit.

Atma lux pura est, et corpus non habet, in diversis corporibus est, et magnus est, et circumdans (omne) est.

Quisquis hujusmodi atma scivit, sine moerore est.

Et eum ex illo (inde) omnis persona non obtinet, quod, is cum significatione et indicio (in significationem et indicium) non intrat: et cum pure [x] legere significationem re Beid, quod sermo divinus est, et cum intellectu et operibus multis eum non potestas invenit (invenire).

Quisquis rov atma vult (desiderat), is cum atma rov atma obtinet; et atma ipse figuram suam cum eo (ei) ostendit.

Et quisquis ex operibus malis non revertitur, et cor ejus quietem non habuerit (non possederit), etsensus in vinculum retentionis non afferat, is rov atma non obtineat.

Quisquis retentionem sensuum ut fecit, et cor ejus quietem obtinuit, caus4a [x] kian et cognitionis, rov atma obtinet.

Et omnis mundus cum loco (vice) sicci alimenti [x] atma est; et mors, cum loco [x] massaleh (condimenti, ingredientium), quod cum sicco comedunt.

Hujusmodi atma, quod mors, cum omni mundo, edulium ejus est, quod (quis) potest intelligit (intelligere), (quod in quo loco est?

Absolutum est djozv secundum ex Oupnek'hat Kiouni.

***

DJOZV TERTIUM.

Brahmen.]

In corpore, (in) medio foraminis cordis, quod in illo scientia est, duo atma est (sunt); unus, djiw atma; alter, pram atma.

Voluptatem capientia mercedis operum ambo sunt: sed, in veritate, djiw atma voluptatem capiens mercedis operum est; et pram atma, intuens tamascha (spectaculum).

Verem, quandoquidem ambo in uno alter sunt, ex hoc respectu (idcirco) dictum fit, quod, ambo voluptatem sumunt.

Et oi Brahm danian, et salekan, et docti, et agentes, hos duos atma cum simul relatione (respondentes) lumini et umbrae fecerunt: prat atma, cum loco (vice) luminis est; et djiw atma, cum loco umbrae.

O Tadjkita! ignis [x] korban Tadjkit, pons est, quod agentem ex hoc mundo cum littore (ad littus) pervenire facit. Et pram atma, quod Creator magnus est, et sine timore est, et sine defectu est, cum ripa (ad ripam) faciens pervenire personas est, quod (quae) ab hoc mundo volitionem (desiderium) liberationis (absolutae) habent.

Hunc Creatorem magnum et hoc opus magnum ego scio.

Propter [x] pervenire cum (ad) pram atma, corpus, currus; et sensus, equi trahentes currum; et cor, funis [x] attrahere. equos; et intellectus, euntem faciens currum (auriga); djiw atma, dominus currus, quod super illum eques (conscensus) est; et sensibilia, via (qua oportet) ducere currum, est.

Et ex ipso hoc respectu, est, quod rov djiw atma, quod dominus et eques (conscensus) hujus currus est, voluptatem capientem mercedum operum dicunt.

Quisquis, intellectus ejus, quod cum loco (vice) ducentis currum est, et in [x] ducere currum cum peritia sit, et funem [x] attrahere equos currus, quod cor est, recte ut cepit, ducit; equi cum mandato (ad mandatum) ejus sunt futuri; et dominum et equitem currus, quod djiw atma est, cum gradu (ad gradum) magnitudinis faciet pervenire, quod amplius ex illo gradu descensum non faciat: et hic gradus est, quod forma nutritoris (conservatoris) magni est, et extremitas (terminus) graduum.

Et si intellectus, quod cum loco (vice) ducentis currum est, et sine peritia est, equi cum mandato ejus non sunt futuri, cum illo gradu magno non facient pervenire, et in loca mala sunt projecturi, quod gradus descensus (infimum) [x] djehennam (inferorum) sit.

Et obtinere gradum magnum entis, valde difficile et subtile (tenue) est; quod velum (velamen) primum ejus (ab eo separans, illud operiens), sensus est: et velum alterum ejus, elementa est; quod sensus ab illis simul proventum est (provenerunt): et ab illo (illis) superius velum, cor est: et ab illo superius velum, intellectus est: ab illo superius velum, Haranguerbehah, quod collectio elementorum simplicium sit: et ab illo superius velum, prakrat est, quod justa temperatio trium (3) qualitatum sit.

Ab illo superior atma est, quod omni loco circumdans (omnia loco comprehendens) est: et ipse hic terminus graduum est': et statio magna (quo) pervenire (oportet), ipse hic est: et ab illo melior ullus gradus non est.

Ipse hic atma in omnibus elementis et animantibus, ab Haranguerbehah sumptum usque ad unum folium1 [Ms. nat. par kah, pennam stipulae.] stipulae, absconditus est: ens felix ejus apparens non est.

Personae, quod acuto visu existunt, et acri intellectu sunt, in unicitate eum vident.

Primum, sensus suos collectos ut fecerunt, in corde suo, destructos efficiunt (annihilant). Post ab illo (postea) cor, in intellectu suo destructum efficiunt; et intellectum, in djiw atma destructum efliciunt; et rov djiw atma, in collectione animarum destructum efficiunt; et collectionem animarum, in atma destructam efficiunt.

Post ab illo (deinde) rex Almout dixit: [o] Tadjkita! illi, quod in somnum erroris per incuriam, et insipientiae, et non scientiae, ut deorsum iverunt (descenderunt), et sopiti sunt, expergefiant, et conatum (diligentiam) ut monstrarunt, ante directorem perfectum, atma dan (rov atma scientem), ut iverunt, rov atma intelligant.

Quod via ([x]) pervenire cum illo (ad illum) atma, difficilis (ardua) et tenuior ab extremitate (cauda, acie) novaculae est; et ex acumine ([x] acutum esse), super illam pes non potestas transiit (non potest transire): et scii, et docti huic viae (hujus viae) tale indicium dederunt: et haec via ([x]) pervenire cum illo ente (ad illud ens) est, quod, illud ens aschabd est; id est, cum littera, et sono, et tactu, et colore non venit (his mediis impervium, inaccessibile est); et sine defectu est; et e gustu (sapore) immune est; et semper est; et odorem non habet; et cor non habet; et postremum (finem) non habet; et ex intellectu superius est; et stabile (perseverans) est.

Quisquis ejus verificationem ut monstravit (illud verum attestatus), cum modo puro intelligit, ex ore mortis liberatus fit.

Hoc colloquium, quod inter regem Almout et Tadjkita [factum est], (et) semper manendum est, quisquis dicit, et audit, ille sciens cum mundo (ad mundum) entis ut peryenit, in gaudio aeterno manet.

Quisquis exterius et interius suum ut purum fecit, cum petentibus verum (verum quaerentes) hoc secretum tegendum audire facit, et in temporibus benedictis (faustis) non petentes etiam audire facit, mercedem sine fine obtinet.

Absolutum est djozv tertium ex Oupnek'hat Kiouni.

***

DJOZV QUARTUM.
[Brahmen.]

Tov atma quod (si) omnis persona non videt, causa est, quod atma sensus illorum (hominum) e latere suo (a se) ut avertit1 [Deus, propria sua operations, hominem a se avertit, ad se trahit: ejus voluntate, homo, sensibus repressis, illum, sicuti est, atma verum intuetur, videt.], cum latere (ad latus [x]) extra tendentes fecit: ex hoc respectu (idcirco) sensibilia [x] extra videt; [illum] atma, quod intra est, non videt.

Quid? (nam) is dominus [verus] est; quidquid vult, facit.

Non nisi volente Deo, unus e sciis (doctis) et dominis propositi (studentibus, cupientibus), propter volitionem liberationis (perfectae) sensus suos ab extra cum (in) intra ut attulit, rov atma videt: et non nescii, parvuli qualitate (indole), capti sensibilibus exterioribus fiant: ex hoc respectu (idcirco) in laqueum mortis magnae, quod omni loco illos capit, labuntur; et extra non possunt exire: ex ipso hoc respectu scii aliquid quod sine cessatione et stabile (perseverans) est, illud ut sciverunt, desideria rerum corruptibillum non faciunt (illas non expetunt).

Illud quod, in hoc corpore, possessionem (usum) faciens sensuum est, et sumens colorem et gustum (saporem), et odorem, et audiens vocem, et tactum faciens, et sumens voluptatem copulationis est, djiw atma est.

Et quisque sensus actiones proprias sibi facit, et actionem alteram non potest facit (facere).

Et ex ipso hoc scitum fiat, quod atma a corpore separatus (diversus) est, et possessionem (usum, operationem) faciens in omni est.

Hic djiw atma, ipse ille atma est: et ille, quod in somno videt, et in vigilia videt, magnus est, et circumdans (omne) est; et scii illum verificatum ut fecerunt (verum attestati), e tristitia liberati fiant.

Quisquis hunc atma, quod propior (omni enti) est, et sumens mercedes operum est, dominum praeteriti, et praesentis, et futuri ut fecit1 [Ms. nat. kardeh bedanad: in meo ms. kardeh and, operati sunt.], (talem esse) scit, illo tempore timor [x] mori et omnes timores ex illo djiw atma surgit (surgunt, exeunt): quid? (nam) scivit quod: hic djiw atma, ipse ille atma est.

Et Creator2 [Ms. nat. afridgari, Creator.] (quoad Creatorem), quod productio prima ejus Haranguerbehah est, et in medio foraminis cordis omnium animantium sit, et causa [x] ligatum fieri cum elementis, cum intuitu (in intuitum) non intrat: hic ligatus ipse ille atma est.

Et potens, quod forma [x] Haranguerbehah factus, et forma omnis productionis redditus est, et omnes Fereschtehha, et oi mokelan sensuum in eo sunt, et sumens voluptatem et omnium sensibillum est, et in medio foraminis cordis sit, et forma omnium elementorum factus, (sic) mansit; hic ipse ille atma est.

Et ignis, quod in medio ligni absconditus est, et oi Fereschtehha illum cum cautela custoditum habent, similis fructui (concepto) quod in ventre absconditus est, et gravida illum cum cautela custoditum habet; et oi Brahmanan intelligens (prudentes), quoque die, in tempore [x] projicere aliquid in illum, elogium illius ignis faciunt: hic ignis, ipse ille atma est.

Et sol, quod oi Fereschtehha cum eo (per eum) iigati sunt (simul cohaerent), similes lignis, quod, cum umbilico pedis (modiolo rotae) currus firmiter constricts (sunt); e loco (sede), quod ortum facit, et in illum locum (domicillum), quod occasum facit; ab illo loco aliquis auitd (eum) non potest ivit (ire): ille locus, ipse ille atma est.

Djiw atma, quod in medio cordis est, ipse ille atma est, quod verum est, et forma scientiae est, et forma gaudii est: et atma, quod forma veri est, et forma scientiae est, et forma gaudii est, ipse hic djiw atma est, quod in medio cordis est.

Quisquis hunc atma [et illum atma ] separatos (diversos) videt, cum quocunque mundo (ad quemcunque mundum) quod eat, e manu mortis liberationem non est obtenturus.

Oportet quod semper in corde suo (homo) hoc cogitatione sibi repraesentatum fecerit, quod: ego is sum;

Et djiw atma, atma est; et ulla separatio (disjunction) non est.

Et quisquis, ego et is separatum (quid) est sciturus; cum quocunque mundo quod eat, e manu mortis liberationem non habet.

Et quis[quis] lumen, quod, in medio cordis, aequale digito mari (pollici) est, dominum temporis praeteriti, et praesentis, et futuri, scit; et is ab omnibus timoribus liberatus fiat, et meturn anima (ejus) non habet: et hoc, ipse ille atma est.

Et porschi, quod aequalis digito mari est, et lumen ejus simile igni sine fumo est, et dominus temporis praeteriti, et praesentis, et futuri est, et hodie et cras super uno modo (idem) est; ipse ille atma est.

Quemadmodum pluvia, quod super montem pluit (cadit), et ex omni latere illius montis aqua cum termino (in terminum) deorsum it (descendit); ipso hoc modo, omnes productiones, qualitates illius unius atma est (sunt).

Quisquis petens qualitatem sit, in qualitatibus captus (iis constrictus) manet.

Quemadmodum aqua pura in vase puro, simili crystallo, pura apparet; ipso hoc modo, ille atma in corde puro purus apparet, et in corde non puro, non purus apparet.

Absolutum fit djozv quartum, ex Oupnek'hat Kiouni.

***

DJOZV QUINTUM, ex Oupnek’hat Kiouni.

[Brahmen.]

Djiw atma productus non factus est, et lumen ejus uno modo (aequale, ejusdem naturae) est.

In domo sit, quod undecim (11) januam (januas) habet.

Quisquis cum hoc atma maschghouli facit, sine tristitia et sine desiderio factus, liberationem (absolutam) obtinet: hoc, ipse ille atma est.

Atmai, quod evanidum (destructum) faciens omne est, et in medio solis sit, et cultum (habitatum, fertile, abundans) faciens omne est, et cum (sub) figura venti motum dans omni est, et in fezza plenus est (atmospheram implet); et cum figura ignis factus, in terra sit; et aqua vitae factus, in foliis [x] soum sit; et in medio hominum, et in medio [x] Fereschtehha, et in medio [x] korbanha, et in medio rectitudinis, et in medio [x] bhout akasch sit; et omnes res; quod ex aqua productum factae et in aqua sint, et quidquid e terra productum factum est, et quidquid massaleh [x] korban (subserviens [x] korban) est, et quidquid in montibus productum factum est: illud omne, atma est.

Et atma verus est, et sine fine est, et magnus est.

Is est ire faciens pran ventum in supra; et is est ire faciens apan ventum in infra; et in medio cordis sit; et omnes mokelan sensuum maschghouli ei faciunt: is est dignus [x] maschghouli.

Et post a [x] transire facere (relinquere) corpus, et separatum fieri sensus, illud quod reliquum manet, ipse ille atma est.

Homo, quoad vivens est, cum (per) pran et apan vivens manet: quin imo, vita ejus cum Ente (per Ens) est, quod, pran et apan etiam cum eo vivens (viventes) sunt.

Rex Almout dixit: o Tadjkita! Brahmi, quod, antiquus est, et absconditus est, illum cum te (tibi) dicam: et homo, post a [x] mori, quod atma fiat, illud etiam cum te (tibi) dicam.

Quaelibet persona quemcunque modum operis quod fecit, et volitio, quod habuit, in tempore [x] mori, congruenter ipsi illi operi et volitioni, cum mundo (ad mundum), quod congruens illi operi et volitioni sit, vadit: et plures in ligamine et vinculo ipsius hujus mundi manent.

Tempore, quod, in somno, omnes sensus infra (in cor) iverunt, porschi, quod in illo tempore evigilatus est, id est, djiw atma congruenter volitioni suae, in illo statu res productum facit: ipse ille purus est; et ipse ille sine cessatione est; et ipse ille Brahm est.

Omnis mundus in protectione ejus est; et aliquis ab eo praetergressus non potest ivit (ire): hoc, ipse ille atma est.

Quemadmodum unus ignis, quidquid in illum cadit, ille ignis figuram istius rei etiam capit, et in extra cum figura originali sua est; ipso hoc modo, unus atma in omne ingressus est, et cum figura omnis (rei) apparet. Quemadmodum unus [pran] ventus, propter [x] esse in sedibus propriis, quinque divisio (species) factus, pran, et apan, et saman, et advan, et bian, facit dicere (eum dicunt); et intra, cum figura horum est, et extra, cum figura originali sui est: ipso hoc modo, unus atma, djiw atma factus, et in quodcunque corpus ingressus, diversas figuras sumit; et in extra cum figura originali sua est.

Et quemadmodum unus sol, forma lucis oculi omnis est; sed accidentia (mala), quod cum oculis (ad oculos) perveniunt, cum sole (soli) damnum non faciunt pervenire; et sol, quod super non purum et pollutum (foedatum) fervet splendescens, haec pollutio (foeditas) et non puritas cum sole (ad solem) non pervenit: ipso hoc modo, unus atma in omni est; et morbus, et molestatio (dolor etc.), et non puritia, hoc omne cum eo (ad eum) non pervenit, et is ab omni immunis est.

Et ille atma unicus, et omne in arbitrio (potestate) ejus est; et is in arbitrio alicujus non est: et is in medio omnis (rei) est, [et] unam figuram suam multum (multiplicem) ostendit.

Et docti et oi kianian, quod hunc atma in seipsis vident, quies aeterna ipsis illis est, non alteri.

Ille atma a quocunque antiquo antiquior est, et a quocunque gnaro (attento) gnarior est.

Et ille unicus super afferens (exequens) desideria et volitiones omnis (entis) est.

Et docti et oi hianian, quod hunc atma in seipsis vident, [quies aeterna ipsis illis est, non alteri: illi] sciunt, quod atma forma gaudii est, et magnus est, et in expositionem non intrat (describi non potest): ipse ille atma est.

Illam formam gaudii ego cum te (tibi) quomodo possum dixit (dicere)?

Tadjkita petiit: quocunque tempore (quandocunque) vos non potestis dixit (dicere), ego quomodo possum (illum) scivit (scire)?

Rex Almout dixit: scire eum, ipsum hoc est, quod; quidquid visum fiat, omne is est: et lux solis, et lux lunae, et lux astrorum, et lux fulguris, cum eo (ad eum) non pervenit: ardor fulgens ignis ipsius quod (quo modo) perveniat? et e luce horum eum non potuit vidit (non possunt videre): e luce antiqua ejus (per lucem antiquam ejus) haec lumen sunt.

Absolutum est djozv quintum ex Oupnek'hat Kiouni.

***

DJOZV SEXTUM ex Oupnek'hat Kiouni.

[Brahmen.]

Mundus arbor est, quid radix ejus supra est, et rami illius infra est (sunt): et nomen hujus arboris Asthenteh est; id est, arbor, quod corruptionis capax non est, et in statione (stabilis) non manet, et folia illius semper in motu est (sunt).

Deinde (porro) hic mundus etiam super unum consistens (fixus) non est (unus, uno modo non manet), et mutatus (mutationi obnoxius) est.

1 [Ve in derakht aaalem dar in nazdiki paeda na schodeh ast deirineh ast. Hic non dicitur mundum non esse productum, sed tantum, non proxime, verum a longo tempore productum esse.] Et haec arbor mundus in hac proximitate producta non facta est: a longo tempore est.

Radix hujus arboris Brahm est: et (hoc Ens) purum est; et illud sine cessatione dicunt; et omnis mundus cum eo addictus (alligatus); ulla persona ab eo non potest transiit (transire): ipse hic atma est.

Omnis mundus e Brahm supervenit (egressus est), et in [x] Brahm motum facit: et Brahm sine fine est. Omnis mundus, quemadmodum a domino, quod (qui) ensem nudum in manu habuerit, timent, ab eo timent (timet).

Personae, quod illum dominum intellexerunt, sine cessatione fiant.

Ignis, e timore ejus urens est: sol, e timore ejus calefaciens splendescens est: Andr, et ventus, et Djem, et mors, e timore ejus in pede actionum suarum currunt (actiones suas peragunt).

Quisquis, prius a [x] mori, eum non intelligit, in ligamine mundorum aliorum captus fiat: id est, ex hoc mundo quod (quando) supervenit (exit), cum mundo alio (in mundum alium) ingreditur.

Proinde, oportet, quod, (homo) prius a [x] mori, rov atma sciat.

Quemadmodum, in speculo1 [[x] 1 Cor. XIII, 12.] (per speculum) vultum suum videt; oportet quod, in speculo intellectus puri sui rov atma manifeste (apparentem) videat.  

Et personae, quod, in speculo intellecus sui rov (atma) manifeste non possunt videre, in mundo animarum sicut aliquid quod in somno visum fiat, sunt visurae: et si in mundum Malkout1 [In ms. nat., dar aalem Malkout; in ms. meo, dor aalem Almout, in mundum Regis mortis.] (angelorum) iverunt, sicut aliquis, quod vultum suum in aqua mota (turbida) videt, sunt visurae: et personae, quod cum mundo (ad mundum) [x] Brahma pervenerunt, verum (Ens) simile lumini, et mundum similem umbrae sunt visurae.

To videre primum et postremum, melius a [x] videre duobus gradibus mediis est.

To videre primum, videre doctorum est, quod, in speculo [intellectus] sui vident: et ro videre secundum et tertium, [x] videre dominorum operis est: et [x] videre postremum, [x] videre [x] salekan est.

Doctus, quod, causam productionis cujusque unius e sensibus, quod ab atma separati sunt, et [x] infri ire illos, scit; ille doctus sine tristitia fiat.

Et quicunque scit, quod superius a sensibus, cor est; et superior a corde, intellectus [omnis] est; et superior ab intellect omnis, Haranguerbehah est; et superior ab Haranguerbehah, justa temperatio trium (3) qualitatum est; [et] superior a [justa temperatione trium (3) qualitatum], illud Ens est, [quod] in omni plenum est (omne implet), et circumdans (comprehendens omne) est, et sine indicio est: is, in vita, ab omnibus vinculis liberatus fiat.

Significatio a Djioun ([x] Djioun) makt est; id est, in vita liberatus (absolute salvus, beatus).

Tempore, quod corpus (homo) facit transire (relinquit), sine cessatione, et madbeheh makt fiat; id est, sine corpore factus, forma Entis, et liberatus (absolute) aeternum efficitur.

Illud Ens cum sensibus attactum non potestas fecit (non possiint attingere); cum oculo non potestas vidit.

Quisquis cum intellectu suo volitiones malas cordis sui, [quod] dubium et haesitatio (suspicio) est, procul facit, et cum argumentatione certam scientiam acquisitam ut monstravit, rov atma scit, liberatus absolute fiat.

Tempore, quod, quinque sensus suos, cum corde et intellectu, e sensibilibus externis ut separavit, in [x] djiw atma sine motu, servatum habet; et hoc [x] servatum habere, gradum magnum dicit (dicunt), et djog (esse) sciunt: tempore, quod hoc modo agit, illa persona gnara (attenta) facta, errorem (hallucinatione) non facit, et sine errore ex incuria fiat; quod, error per incuriam inimicus scientiae attentae (admonitioni) est. Proinde oportet quod quaesitionem faciat (id exquirat), quod scientia attenta non eat (non abeat), et error per incuriam viam non obtineat [cum eo (in eo)].

Tov atma, secus a scientia attenta, cum [x] legere librum, et cor, et oculus non potestas obtinuit (obtinere): et secus ab illo (per illud Ens), quod dicunt: hast (existit), non potestas dixit et non potestas scivit (non possunt dicere et non possunt scire): et via alia, secus ab illo, quod dicunt: hast (existit), propter [x] invenire id non est.

Et modus [x] invenire id, duo divisio (duae species) est: vel id cum hasti (existentia) ejus (in se, per se) potestas scivit (scire): vel cum [x] procul facere insipientiam et non scientiam, seipsum [et] [x] formam ejus esse.

Quisquis is cum (ad) hasti ejus pervenit, forma ejus fit.

Absolutum fit Brahmen, djozv sextum [x] Qupnek'hat Kiouni.  

***

DJOZV SEPTIMUM.
[Brahmen Narain.]

Ex (de) homine, quod moriens est. Tempore, quod volitionibus cordis liberatus fit, in ipso hoc mundo sine morte et liberatus (absolute) fiat: in ipso hoc mundo [x] Brahm obtinet: et quocunque tempore (quandocunque) nodi insipientiae et non scientiae (inscitiae), quod in corde ejus ligatum factum est (quibus cor ejus ligatum erat), aperti (soluti) fiunt, e morte liberatus factus, sine cessatione fiat. Ipsum hoc est principium directionis (institutionis).

Unum centum et una vena cum corde junctum est: ex illis omnibus, una vena (est) sak'houmna (nomine), quod (quae) usque ad cerebrum pervenit.

In tempore [x] mori, anima1 [Animam (djan) et [x] djiw atma, hic perspicue a corpore separatos (djouda), videre est.] cujuslibet, quod cum via (per viam) illius venae facta (procedens), e cerebro supervenit (exit), cum gradu (ad gradum) [x] sine cessatione pervenit: et anima cujuslibet, quod e venis aliis supervenit (exit), cum mundis (ad mundos), quod conforme illis venis est, pervenit.

Porschi, quod in medio omnium cordium sit, [et) lumen ejus aequale digito mari (pollici) est, et djiw atma omnis (rei) est, eum a corpore suo ipso, cum intellectu perfecto, (homo) tali modo separatum sciat, quod pal earn (herbam) vaginam habentem, e vagina ejus (sua) ut separatam fecit, super afferunt (educunt): ipso hoc modo [x] djiw atma a corpore separatum sciat; et ipsum illum djiw atma purum et sine cessatione sciat.

Hanc scientiam, hunc maschghouli, rex Almout (mortis) cum Tadjkita ([x] Tadjkita) edoctum fecit: et is totam hanc scientiam ut obtinuit, et cum (ad) Brahm pervenit, et e morte et existentia apparenti corporis, et e mercede operis puri et mali liberatus factus, et sine morte et sine cessatione redditus, forma [x] atma factus (est): quisquis cum modo [x] Tadjkita hanc scientiam et (hoc) opus ediscit, et exequitur, is etiam forma [x] atma fit.

Post ab illo (postea) rex Almout hoc votum fecit, quod, loquens et audiens, quod ego et tu simus, ambos nutricator (servator) in fide (protectione) susi custoditum habeat! et illa cognitio, quod ex hoc (per hoc) acquisita facta est, illam cognitionem in cordibus nostris super fixam (stabilem) habeat (teneat)! et vis, quid ex illa cognitione acquisita facta est, illam stabilem (perseverantem) habeat! et ex illa scientist, quod (quam) ego et tu legimus (didicimus), cor nostrum lumen fiat, et in medium nostrum haec inimicitia non ingrediatur.

Post ab illo (tum) rex Almout [x] Oum cum lingua ut pronunciavit, dixit: omni (enti sit) quies; omni quies! [x] Brahm danan nemeskar, [[x] Brahm danan nemeskar); id est, verum (Ens) cognoscentibus humilis submissio; verum (Ens) cognoscentibus humilis submissio!

In [x] initium ostendere (incipiendo), et absolutum facere (finiendo) quodlibet Oupnek'hat, quod determinatum est, hoc votum pronuncient.

(Absolutum est) Oupnek'hat KIOUNI.

[admin]

OUPNEK'HAT KIOUNI1 [Samskretice, Khmihi, great, important: or, Kamana, emotion, to concentrate on something. Above, Tom. I, No. III, p. 14, K'hiouni.]
FROM ATHRBAN BEID (taken down).
[Latin Version]

Tadj Serousch by the name of rek'heschir, for the sake of [x] obtaining the reward of the work [x] korban, because whatever was held in it, he gave (to give) all that was necessary, and he brought with the place (it is commanded to give and bring whatever you have); He sold all his belongings (his furniture), (and) bought cattle, and gave them all to Brahmins. These oxen, which he gave to Brahmnan, were old (old) and weak.

This rek'heschir had a son, Tadjkita by name:

With that (even though) he was small in a year (years), and not grown up, at the time he saw that his father had brought cattle of this kind, which had also stopped (ceased) from breeding, because of [x] giving [x] Brahmnan; he brought with his heart (thought to himself) that, my father, this kind of cattle, which he brought, to give with men (them to men), is not good. He has a request for a pure reward (he seeks a pure reward); and when [x] he gives oxen of this kind, he will go with the world (to the world), because in that place he will not obtain a pure reward and joy.

Again he brought with his heart that; whatever he had, he himself gave; if he gives me also in the way of God (for God's sake), perhaps that he may obtain a pure reward.

And in this intention, as he went before his father, he said with his father: O father! What are you going to give me with?

When the father did not give an answer (he would not give), he repeated this word three (3) times.

The father, having become obstinate, said: I am going to give you to the king of Almout (dead).

When Tadjkita heard this from his father, he thought to himself, that; I am better than all the disciples and children of the father; Who is my fault, that my father said this way? what profit (benefit) from [x] will I give with the king of Almout with him (to him)?

Tadjkita [father] from that word, which he had brought out of his tongue with a look of anger, [he saw] a deliberate act; with his father he said: O father! you look upon your fathers. Whatever they said, they did not turn back from him again (went back). Now even the mode of the pure is here. Whatever was produced must at last (finally) become corruptible (decay). In the same way as crops, when they have been produced, grow green, after that (afterwards) they become dry; in this very way is the occupation (the course of things) of this meticulous world. Accordingly, that which was said (you said), that: I am going to give you with the king of Almout; give me with him (him), and do not return (you) yourselves speaking lies.

The father said that; I sent you before the king of Almout.

And Tadjkita went before the king of Almout.

When he arrived at the residence of King Almout, King Almout was not in his house: he had gone to another place.

Tadjkita remained in his residence for three (3) days, and did not eat or drink anything.

When the king of Almout came with his house, the men of the house with the king of Almout said that; Brahman, who becomes a guest in anyone's house, is like a fire, which must be extinguished by the water of benevolence.

It is necessary that they take (take) his news, and that you should (practice) hospitality with him and bring water to wash his feet for [x]'s sake: that, in the house [x] without understanding, that Brahman becomes a guest, and remains suffering from hunger ; he does not take the message [x] of Brahman, and he does not do benevolence; Let his hope be removed from the side, and let nothing that comes with intention (to the mind) come with his hand, and let him remain without participation in the blessing of the society of the pure. and if (he) himself speaks a pure word, he does not make an indication (impression) in hearts; and from the reward of the work [x] the korban and the works of mercy should also be performed; and his birth and wealth become less: with this division he becomes more liable to calamities (these different adversities).

When King Almout heard this, when he had gone before Tadjika, he said: O Brahman, worthy of humble submission! and O venerable guest! from the fact that you remained in my house for three (3) days suffering from hunger and suffering from thirst, forgive my sin: and [x] my humble submission is to you: may my bad release (way) be far removed from your blessing! and let my happy state be a happy lot! when you have stayed three (3) nights in my house, ask of me three (3) things that you desire.

Tadjkita said: sorrows, that my father caused me to come from [x] before you, at the same time (in himself) (he experienced); What will be the state of my son? make them far from him, and return with a joyful heart: the anger which my father had [upon me]; you must also return (remove) her from my father's side; and that you send me again before my father (if you are miserable), let them send me in this way, that my father may not know (it will not be thought) that I have turned back from the way that I should not come before you, and that he may know that you have sent me again before my father . O king of Almout! This is my one wish.

King Almout said: your father, with what I said (to my saying), just as he was first satisfied by you (yours), now he will also be satisfied; and with tranquility he is going to sleep; and his wrath is far off; and he will see you delivered from the mouth of death, and will be fulfilled in a happy state: I have fulfilled this desire of yours.

Tajkita said; Behescht, that there is no fear in that, with regard to that (idea) that you, (who) are the king of Almout, have no entrance into that place, and in that Behescht there is no observation (reflection) from old age (the old man is not there it seems); and the man of that place having obtained deliverance from hunger and thirst, and having become without sorrow, was always in joy: to be educated; that I have absolute confidence with you (in you); and the persons who with that (to him) reach Behescht, become Fereschteh, become without ceasing. This is my second desire.

King Almout said: I will make it known to you: you understand. From that korban, which, when they reach the world (to the world) without end, O mokel of that korban is the figure of the whole world: and that mokel is in the middle of the heart of the wise (scientists); and that mokel was first of all.

The method of work [x] korban, as it is in Beid, with him (him) taught.

As Tadjkita took all the memorials, he made them hear it again with King Almout (he recited everything to him).

When [x] caught him, he was in a happy state (content); that you understand well what I had taught (you) to do; and he said: because of that I was in a happy state (contented with you) from you, and I will give one thing and another with you (to you); that this work may become famous (known) in the world with (under) your name.

And he gave one precarious crown (a series of sacred balls), because in it there is a great deal of utility, and it causes different benefits (benefits) to come with it: and the name of this korban, in accordance [x] with the name Tadjkita, Tadjkit to pass (run) he did, and said: whoever reads this korban three (3) times, and understands it, and does it, [father,] mother, and ostad (preceptor) has pleasures (grateful, satisfied): three (3) pure works, that, works of mercy, and korban, and [x] Beid should be read, when he brings (executed) in place, and, from [x] going to the rejected (lower) worlds, and dying, he is freed.

O mokel, the figure of the whole world, which is one with the fire of this korban, was produced from Brahmi, who is the form [x] of Haranguerbehah: and this mokel is all-knowing, and is light, and is worthy of veneration.

As he knew him from [x] Beid, and made the certainty acquired, (man) obtains rest; because that rest is not contained in exposition (it cannot be explained, described).

And this very korban Tadjkit (named), anyone, as he reads, and comprehends, and has done work, and represents all the business (entering) of it in his own imagining (to himself); from the snares of evil works, and of lack of knowledge, [and of error through carelessness], and of volition, and of anger, and of envy, and it is another thing (of others), in this very world he has been freed from the bonds of these; and freed from sorrow, when he went (to) Behescht, he remains in eternal joy.

And this korban, which you requested from me in the second desire, and making it reach when (to) Behescht, they will always say this korban with (about) your name.

And he said, I desire the third demand of me.

Tadjkita said: My third desire is this, that: there is a contradiction in the midst of the speakers (orators, disputants). Many say that: whatever is, this body itself is: this which (when) has passed away is no longer beyond anything: and they do not know that the atma is separated from the body: and when the body perishes, that too is corruptible. vanished) they know. And many say that the djiw atma is separated from the body, and the intellect, and the heart, and the senses. continues I want you to give me direction, so that I may gain insight into the truth of these two; what is true and what is false.

King Almout said: in this word (in this matter) [x] Fereschtehha also slipped a doubt (happened): and this word is very subtle; he does not enter with the arrest (into the arrest). O Tajikita! demands something else; and hold me free in the answer (what answer) to this question.

Tajkita said: O king of Almout! You yourself said that; this word is subtle; oi Fereschtehha also fell into doubt in this matter; and it will not be done with ease. Furthermore, from what place am I going to get a director like you, who will teach me, and I will come out of doubt? This is my great desire, and I have no other desire like this.

King Almout, because of the sincere request of the institution, said that; the multiplicity of children, and the length of their lives, required of me; that every one may live a hundred years: ask of me the world, and wealth (of him), and an elephant, and a horse, and gold, and the kingdom of the whole world; and similar to these, ask of me whatever you want: besides this third desire, which you have made (exhibited), I will give you whatever you want with you: and every request, which is not to be obtained in this world, demands from me; and do not doubt, whatever you ask, I will give (to you) and I can give (give). And these houra (heavenly virgins), and horsemen, and handling instruments, and singing, which is not easy for any man (to procure for himself), and is ready (available) before me, take from me, and command your own service (to them) : but do not ask this word from me; that, what happens after death: and no one asked the word of the dead (from the dead) (no one asked them about their present actual state).

Tajkita said: O king of Almout! These things which you have said, ask of me, when (in) the stage of becoming vanished ([x] to be completed) it is not known whether these things will continue until tomorrow, or they will not continue. Whoever wants (demands) these things, demands them for the sake of [his] tranquillity: and these very virtues and senses are less effective (they diminish them): from these what tranquillity?

You, as you say, ask for length of life; when at last we must die, what profit is there from the length of life?

From this respect, this world, and its opulence, and elephants, and horses, and gold, and length of life, and your handling instruments, and your speaking (singing), may (remain) before you.

You, because of the satiety of the world and its opulence (so that I may be satisfied with them), you give me these things: no one was ever satisfied with the world and its opulence.

What is this that I am asking of you? you, what I have obtained (if you may enjoy it), say that I have obtained everything: the west is all you: you, that (if) you are kind to me, I shall always remain [living].

I myself have this desire, that, when you teach me that (the state after death): I do not want (I do not ask) anything else.

It is known that Oi Fereschtehha do not have old age, and they do not have death, and they are great.

I ask that you teach me something, that I may also be freed from old age and death.

O king of Almout! when you tell me this very thing; What is the future after a death? and the great ones have fallen into doubt from that (about that matter): and to know it, after dying (after death) with a great degree (to a great degree). There is no other person among you who can make me reach this desire (to this desire); because this word is very difficult.

I [that] I am Tadjkita, otherwise than this desire I do not want (I do not ask) anything else from you.

One djozv (head, one part) of the six djozv of this Oupnek'hat is absolute.

***

(DJOZV SECONDUM1 [The second part, pers.].)

[Brahman.]

King Almout said: there are two things in the world; together, the good of the world (of this); and the other, the good of the latter (of the world, of the other): this brings both men into their bond.

Whoever desires the good of the latter (world), let him himself become good: and whoever desires the good of (this) world, remains blinded by the good of the latter (world), which is the beginning.

Whoever is intelligent and wise chooses, from these two goods, the good of the latter (world) and desires it. bring him with the hand (to the hand).

This is pure imagination,2 [Lack of one word, probably [x] keh.] [that] there is no thing to remain (mansura).

O Tajikita! I knew that you did not demand from me any corruptible thing of the world for your own sake, and you did not bring your volition into the middle (you did not bring forth), and that the whole world became immersed in his love, you did not fall into it: and you knew that (this) world and the hereafter are opposite (opposite) one to the other, and the merits of these are also opposite to one another; The separation between these two is very great: and the wise men knew that between these there is a difference of day and night.

O Tajikita! I knew that you yourself are here seeking knowledge of the truth; because when I said (offered) many things to you, you did not accept them.

There are many learned and intelligent people, because, because of ignorance and lack of knowledge, they thought themselves learned and intelligent, and they did the will (of this) world, and they went on a tortuous path, and they find trouble (pain). he goes to the seer, and finds trouble. They do not understand the truth of that (other) world, those who do not know, the nature of children (betrayed), because of the error they have through carelessness; and they know (arbitrate) that whatever exists is this world itself; and there is no other existing world.

And they, who know this in this way, enter into the bond of the firm retention of my grasp, who am the king of Almout (of death), (having been grasped by my strong hand, they fall into the bond of death).

And the knowledge of the truth is something, (that) hearing it even a few come together; and if they hear, they do not understand.

And knowing and saying this word is also excellent (rather than excellence at all); and the finder of this word is also not to find (they cannot find).

Whoever has a very keen intelligence finds (understands) this word: and whoever has a perfect director understands this word; and if the ostad (teacher) is deficient, and the pupil is following the right path, no matter how much the pupil has grasped, he cannot understand (understand it).

He taught that when the atma has become one, this word can make (do) to understand: what? (for) that being is in excess of subtlety, and is more subtle than anything subtle; and the argument with him did not reach (to that point); and with sense it does not enter (into sense).

It is necessary that he should not make resistance to the appointment of the director, with the argumentation of his intellect.

O Tajkita, O my friend! whosoever from (the book of Beid) has shown the verification, that being himself has understood, that same person can understand well (rightly) with the other (others).

You understood this, and that person understands exactly what you understood; (of course), because (this) world is corruptible, and is not fit to bind the heart (the heart must not be bound).

You have a right faith: it is not like you to question; I very much wish that a petitioner like you would appear at the same time and demand something from me.

I know that the treasure of works, and the reward of them [x] is capable of perishing: since these [x] are capable of perishing, how does the remaining (permanent) being with these find (obtain) power?

O Tajikita! I also, because I brought this work [x] korban with the place (in place), for the sake of this very thing, I fell into the bond [x] Behescht with this amount (I obtained flowing happiness). And if I had not made the volition of the work, and had been a pure (simply) asking being (unique), I would have been made the form of a being, I would have been delivered (absolutely) back.

And your effort with (this) level is that your view is not even above the level [x] of Haranguerbehah (you do not deign to look at that level): and that level is that all volitions are obtained in it; and that degree is the collection of all the world; [and the reward of all is korban], and it is a great step; and the greatest seats (mansions) are without like (without similitude with them, superior to them); and he is worthy [of veneration and] praise; and all the seats and powers (powers) of the perfect saints are in him; and his way is broad and broad (open).

With that which (although) you know, that (to) that place you can reach, with right understanding and sincerity that character (inherent in nature, that habit) that you made to pass (left), and with that (to that step) tending (turned) ) is not an effect, and because of the being that you have passed (forsaken), that being you can obtain (obtain) with difficulty.

And in the whole (in every way) it is hidden and internal; and it is in the chamber of knowledge: and from knowledge it is power to obtain; and there are a thousand things hindering (from [x]) reaching it (to it).

That being [through] itself is stable (persistent) and ancient.

They knew (the learned) the senses from outside with (in) inside as they drew, kept (them) in the heart as they had, and they made the heart with djiw atma one, and they knew djiw atma with atma as one, and they understood that supreme light, joy and sadness pass they do (they leave): and that atma from the perfect director as they heard (learned), they show verified (they benefit as true), that; we are that atma; and the body, which is perishable (corruptible) becoming (existing), they do not know (to be) the atma: and from the body, and the senses, and the heart, the atma, which has an excess of subtlety, and from [it] all joys are acquired, separated so that they knew, and found, they are always happy and full of joy.

[O] Tajikita! I know that the door of that house was opened upon you.

Tajkita said that; that atmai, which is separated from pure work and the reward of pure work, and from evil work and the reward of evil work; and he is also immune from the quality of the quality of the creator, and the quality of the creature; and he is separated from time past, and present, and future; Atma of this kind, which you know, when you dedicate me (to me).

King Almout said: O Tajkita! that atma, which is the main (substance) of all Beidha for the sake of knowing him, and all the mortifications and abandonment of pleasure for the sake of [x] obtaining him, I will tell him in abbreviated terms when I tell you (to you), what he is: he is Oum. And this very letter (voice) is pranou, Brahm; and is superior to all.

And this great name itself, so that you may know, if you want to be universal, you are going to get it; and if you want a bound (particularized) one, you are going to get a bound.

And this great name is also universal, and it is also bound: and also a great cause [x] is a being to obtain it. There is no other case like this. Whoever knows this cause, having become the form of the world's being, becomes the form of eternal joy.

And that atma is not produced, and does not die, and is the knowledge of all (things); and he was not produced by any thing; and not any thing produced by him was made; and the cause of its production is not something; and with his being he is stable (persevering); and it is ancient; and it is without cessation; and it is eternal; and when [x] the body becomes slain, it does not become slain.

And he who understands (says) that I am the slain: and he who says that I have been slain: both understand by error through carelessness. No one can kill a soul; and the soul shall not be slain: both to kill and to perish (to be corruptible) is above the body (pertains to the body), not above the soul, which is the atma.

Atma is smaller than whatever is small, and bigger than whatever is great: and that atma is in the middle of the heart of all creatures.

With that which (though) is in every (being), unlike someone who is without volition, and does not have the reward of the work in view, and has become without sadness, and has made his heart pure, the other does not see him; and someone who is in this way sees the greatness [x] of his atma.

That atma, with that which (though) is motionless, all motions, motions are (are): in the form (state) of sleep, it is going everywhere.

With that which (though) it is a form of joy, it is also immune from joy.

Tov atma, which is my form, does (anyone else) understand what (who) can understand (understand) from me? that is, the atma comprehends itself.

Atma is pure light, and has no body, it is in different bodies, and it is great, and it surrounds (everything).

Whoever has known such an atma is without sorrow.

And from that (therefore) every person does not obtain him, because he does not enter with meaning and indication (into meaning and indication) He did not have the power to find him.

Whoever wants (desires) rov atma, he obtains rov atma with atma; and the atma himself showed his form with him (him).

And whoever does not turn back from evil works, and whose heart has not had rest (has not possessed it), and who has not brought it into the bond of retention, he shall not obtain the rov atma.

Whoever has done the restraint of the senses, and his heart has obtained rest, the cause of [x] kian and knowledge, rov obtains the atma.

And every world with a place (vice) of dry food [x] is atma; and death, with the place [x] massaleh (condiments, ingredients), which they eat with dry food.

An atma of this kind, that death, with all the world, is its food, that (who) can understand (understand), (which is in what place?

It is absolute djozv according to Oupnek'hat Kiouni.

***

DJOZV THIRD.

[Brahmen.]

In the body, (in) the middle of the opening of the heart, which is knowledge in it, there are two atmas; one, djiw atma; the other, pram atma.

Both are taking pleasure from the reward of works: but, in truth, the djiw atma is taking pleasure from the reward of works; and pram atma, looking at the tamascha (spectacle).

It is true, since both are in one and the other, from this respect it is said that they both take pleasure.

And oi Brahm danian, and salekan, and scholars, and agents, they made these two atmas with the same relation (corresponding) to light and shade: prat atma, with the place (vice) of light; and djiw atma, with the place of shadow.

O Tajikita! fire [x] korban Tadjkit, is a bridge that makes the agent from this world reach the shore (to the shore). And pram atma, that the Creator is great, and is without fear, and is without failure, with the bank (to the bank) making the persons reach, because (those) from this world have the volition (desire) of liberation (absolute).

I know this Creator is great and this work is great.

Because of [x] to arrive with (to) pram atma, body, car; and sense, horses drawing a chariot; and the heart, to draw the rope [x]. the horses; and the intellect, making a chariot (driver) as it goes; djiw atma, the master of the chariot, on which the rider is (mounted); and sensible, the way (in which it is necessary) to drive the car, is

And from this very respect, it is that rov djiw atma, which is the master and rider (ascendant) of this chariot, they say that he takes pleasure as the reward of his works.

Whosoever, having his understanding, which is a chariot with a place (vice), and having skill in [x] to lead the chariot, and the rope [x] to draw the horses of the chariot, which is the heart, leads rightly as he has taken; the horses will come with his command (at his command); and the master and the rider of the chariot, which is djiw atma, will cause him to arrive at a level of greatness, that he may no longer descend from that level. .

And if the intellect, which is with the place (vice) of the driver of the chariot, and is without skill, the horses will not come with his command, they will not reach that great level, and they will be thrown into bad places, which is the (lowest) level of descent [x ] let it be djehenna (of the underworld).

And to obtain a great degree of being is very difficult and subtle; that its first veil (separating from it, covering it) is sense: and its second veil is the elements; that the sense proceeded from them together (they proceeded): and from that (them) the veil above is the heart: and from that the veil above is the understanding: from that above the veil, Haranguerbehah, which is a collection of simple elements: and from that above the veil , prakrat is that there is a just adjustment of the three (3) qualities.

From him is the higher atma, which surrounds in every place (comprehends everything in a place): and this is the limit of the degrees: and the great station (which) (must) be reached, he is here: and there is no better step than that.

This atma himself in all the elements and living things, taken by Haranguerbehah down to one leaf [Ms. born par kah, the feather of a stalk.] of the stalk, it is hidden: its happy being is not visible.

Persons, who exist with sharp sight, and are sharp in understanding, see him in oneness.

First, they destroy (annihilate) their senses, having collected them as they did, in their heart. After that (later) they make the heart, in their understanding, destroyed; and the intellect, in the djiw atma they destroy; and rov djiw atma, in the collection of souls they make destroyed; and they make a collection of souls, destroyed in the atma.

After that (then) the king of Almout said: [o] Tadjkita! let them, who have fallen into the sleep of error through carelessness, and ignorance, and not of knowledge, as they have gone down (descended), and are asleep, awake, and endeavor (diligence) as they have shown, before the perfect director, give atma (rov atma knowing), so that they went, let them understand rov atma.

The way ([x]) to arrive with that (to him) atma is difficult (steep) and thinner than the tip (tail, edge) of the razor; and from the point ([x] being sharp), over that foot no power passed (it cannot pass): and the wise and the learned gave such an indication of this way (of this way): and this way ([x]) to reach with that being (to that being) is that, that being is aschabd; that is, it does not come with letter, and sound, and touch, and color (by these means it is impervious, inaccessible); and it is without defect; and it is immune from taste; and always is; and it has no smell; and has no heart; and it has no last (end); and from the understanding it is superior; and it is stable (persistent).

Anyone who understands its verification as he has shown (the truth attested), when he understands it in a pure way, is delivered from the mouth of death.

This conversation, which took place between the king of Almout and Tadjkita, (and) must always remain, whoever says it and hears it, knowing that he has passed through the world (to the world) remains in eternal joy.

Whoever makes his exterior and interior as pure, when he makes those who seek the truth (those who seek the truth) cover this secret to hear, and in the blessed (fortunate) times he makes even those who do not seek to hear, obtains a reward without end.

The third djozv of Oupnek'hat Kiouni is absolute.

***

DJOZV QUARTUM.

[Brahmen.]

Tov atma that (if) every person does not see, the reason is that the atma of their senses (of men) turns away from his side (from himself) , restrained by the senses, he, as it is, the atma looks at the truth, sees it. [that] atma that is within does not see.

What? (for) he is the [true] lord; whatever he wills, he does.

Not except by the will of God, one of the wise (learned) and masters of the purpose (students, desirous), because of the volition of liberation (perfect) his senses from outside and (in) as he brought inside, rov sees the soul: and not the unknown, the small quality (nature ), they become captured by external sensibility: from this respect they slip into the snare of great death, which seizes them in every place; and they cannot go outside: from this very respect of knowing something that is without cessation and stable (continuing), as they knew, the desires of things do not make them corruptible (they do not seek them).

That which, in this body, makes possession (use) of the senses, and takes color and taste (taste), and smell, and hears the voice, and makes touch, and takes the pleasure of copulation, is djiw atma.

And each sense does its own actions, and cannot do another action.

And let this be known from him, that the atma is separated (different) from the body, and making possession (use, operation) is in everything.

This djiw atma, he himself is the atma: and that which he sees in sleep, and he sees in wakefulness, is great, and surrounds (everything); and the wise having verified it as they have done (attested to the truth), let them be freed from sorrow.

Whosoever this Atma, which is nearer (to all beings), and receives the merits of works, is the master of the past, and of the present, and of the future, as he did [Ms. born kardeh bedanad: in my ms. kardeh and, they have worked.], (it is such) he knows, at that time the fear [x] of dying and all fears arise from that djiw atma (rise, go out): what? (for) he knew that: this djiw atma, he himself is the atma.

And the Creator2 [Ms. born to be cooled, the Creator.] (as for the Creator), because his first production is Haranguerbehah, and he is in the middle of the opening of the heart of all living beings, and the cause [x] of becoming bound with the elements does not enter with insight (into insight): here bound he himself is the atma it is.

And powerful, that he became the form [x] of Haranguerbehah, and was rendered the form of all production, and all Fereschtehha, and oi mokelan of the senses are in him, and he takes pleasure and is sensible of all, and he is in the middle of the hole of the heart, and he became the form of all the elements , (so) he remained; here he himself is the atma.

And the fire which is hidden in the middle of the wood, and O Fereschtehha have guarded it with caution, is like the fruit (conception) which is hidden in the womb, and the pregnant woman has guarded it with caution; and O wise Brahmanans, even on the day, at the time [x] to throw something into it, they praise that fire: this fire is itself the atma.

And the sun, that oi Fereschtehha with him (through him) are tied together (simultaneously) like the trees that, with the hub of the foot (the hub of the wheel) of the chariot (are) firmly constricted; from the place (seat) which causes the rising, and to that place (home) which causes the setting; from that place no one can leave him: that place is the atma itself.

Djiw atma, which is in the center of the heart, is the same atma, which is truth, and is the form of knowledge, and is the form of joy; it is that which is in the middle of the heart.

Whoever sees this atma [and that atma] as separate (different), with whatever world (to whatever world) he goes, is not going to obtain liberation from the hand of death.

It is necessary that he always in his heart (man) has represented to himself this thought, that: I am he;

And djiw atma is atma; and there is no separation (disjunction).

And whosoever shall know that I and he are separated; with whatever world he goes, he has no deliverance from the hand of death.

And who [who] knows the light, which, in the middle of the heart, is equal to the finger of the sea (thumb), the lord of time past, and present, and future; and let him be freed from all fears, and his soul has no fear: and this, he himself is atma.

And the porsche, which is equal to the finger of the sea, and its light is like fire without smoke, and is the lord of the past, and the present, and the future, and today and tomorrow is above one way (the same); He himself is atma.

Just as the rain that rains (falls) on a mountain, and from every side of that mountain the water goes down (descends) from one end to the other; in this very way, all the productions, the qualities of that one atma are (are).

Whoever seeks a quality remains caught (constrained) in the qualities.

Just as pure water in a pure vessel, like a crystal, appears pure; In this very way, that atma appears pure in a pure heart, and in an impure heart, it does not appear pure.

The absolute becomes the fourth djozv, from Oupnek'hat Kiouni.

***

DJOZV FIFTH, from Oupnek'hat Kiouni.

[Brahman.]

Djiw atma has not been produced, and its light is in one way (equal, of the same nature).

Let it be in a house that has eleven (11) doors.

Whoever with this atma maschghouli, becoming without sorrow and without desire, obtains (absolute) liberation: this, he himself is the atma.

Atmai, that which makes the vanished (destroyed) is all, and is in the midst of the sun, and makes worship (inhabited, fertile, abundant) is all, and with (under) the shape of the wind giving motion to all, and is full in fezza (fills the atmosphere ); and when he was made in the form of fire, let him be on the earth; and being made the water of life, let him be in the leaves [x]; and in the midst of men, and in the midst of [x] Fereschtehha, and in the midst of [x] korbanha, and in the midst of righteousness, and in the midst of [x] bhout akasch; and all things; that which is produced from water and is in water, and whatever is produced from the earth, and whatever is massaleh [x] korban (subserving [x] korban), and whatever is produced in the mountains: all that is atma.

And the soul is real, and is without end, and is great.

It is to go making the wind above; and that is to go making apan the wind in below; and let it be in the middle of the heart; and all the mokelans of the senses make maschghouli to him: he is worthy [x] of maschghouli.

And after [x] passes away (leaves) the body, and the senses become separated, that which remains, is itself the atma.

Man, inasmuch as he is alive, remains alive with (through) pran and apan: nay, his life is with Being (through Being), because prana and apan are also living (living) with him.

King Almout said: O Tajkita! Brahmi, which is ancient and hidden, I will tell him with you: and man, after [x] dying, that he becomes atma, I will tell that also with you (you).

Every person, whatever the manner of the work he did, and the volition he had, at the time [x] of death, in conformity with that work and volition, goes with the world (to the world), which is congruent with that work and volition: and many are bound and they remain in the bond of this world.

At the time when, in sleep, all the senses have gone below (into the heart), the porschi, who is awake at that time, that is, the djiw atma in accordance with his volition, in that state produces the thing: he himself is pure; and he himself is without ceasing; and he himself is Brahm.

All the world is under his protection; and someone who has passed by him cannot go (go): this, he himself is the atma.

Just as one fire, whatever falls into it, that fire also takes the shape of that thing, and is outside with its original shape; In this very way, one Atma has entered into everything, and appears with the shape of everything. Just as one [pran] wind, on account of [x] being in its proper seats, having become five divisions (species), pran, and apan, and saman, and advan, and bian, causes him to say (they call him); and inside, when it is the shape of these, and outside, when it is the shape of its original self. and on the outside it is in its original shape.

And just as the sun is one, so is the form of the light of the eye of all; but accidents (evils) which reach the eyes (to the eyes) do not cause harm to reach the sun (the sun); and the sun, which burns brightly upon the impure and polluted (filthy), this pollution (filth) and impurity did not reach (to the sun) with the sun: in this very way, one atma is in all; and sickness, and harassment (pain, etc.), and they were not restrained, all this did not reach him (to him), and he is immune from everything.

And that atma is unique, and everything is in his discretion (power); and he is not at the discretion of any one: and he is in the midst of all (things), [and] he shows his one figure in many (many) ways.

And the learned and O Kianians, because they see this atma in themselves, eternal rest is for them, not for another.

That atma is more ancient than anything ancient, and more knowledgeable than anything known.

And he is the only super bringer (executor) of the desires and volitions of all (beings).

And the learned and O Hianians, because they see this atma in themselves, [eternal rest is for them, not for others: they] know that the atma is a form of joy, and is great, and does not enter into exposition (it cannot be described): he himself it is atma.

How can I have that form of joy with you?

Tadjkita asked: at any time (whenever) you cannot said (say), how can I (he) knew (know)?

King Almout said: to know him, it is this very thing, that; whatever is seen, it is all: and the light of the sun, and the light of the moon, and the light of the stars, and the light of the lightning, does not reach with it (to him): the shining ardor of the fire itself that (in what way) can it reach? and from the light of these he could not see him (they cannot see): from his ancient light (through his ancient light) these are the light.

The fifth djozv of Oupnek'hat Kiouni is absolute.

***

DJOZV SIXTH from Oupnek'hat Kiouni.

[Brahman.]

The world is a tree, what its root is above, and its branches are (are) below: and the name of this tree is Asthenteh; that is, a tree that is not capable of decay, and does not remain in a station (stable), and its leaves are always in motion.

Then (further) this world is also not fixed (fixed) on one (one, does not remain in one way), and is changed (subject to change).

1 [Ve in derakht aaalem dar in nazdiki paeda na schodeh ast deirineh ast. Here it is not said that the world was not produced, but only that it was produced, not immediately, but in truth from a long time ago.] And this world tree was not produced in this proximity;

The root of this tree is Brahm: and (this Being) is pure; and they say it without ceasing; and the whole world is attached (bound) to him; no person can pass from him: he himself is the atma.

All the world came (went forth) from Brahm, and moves in [x] Brahm: and Brahm is without end. All the world, just as they fear a master who has a naked sword in his hand, they fear him.

Let the persons, who have understood that Lord, do so without ceasing.

Fire, from fear of him is burning: the sun, from fear of him warming is shining: Andr, and wind, and Djem, and death, from fear of him run at the foot of their actions (they carry out their actions).

Whoever, before dying from [x], does not understand him, becomes caught in the bond of other worlds: that is, from this world which (when) he has come (exited), he enters with another world (into another world).

Accordingly, it is necessary that, before (man) dies from [x], he must know the soul.

In the same way, in the mirror1 [[x] 1 Cor. 13, 12.] (through the mirror) he sees his own face; it is necessary that, in the mirror of his pure intellect, he sees the atma manifestly (apparent).

And persons, which, in the mirror of the intellect, their rov (atma) clearly cannot see, in the world of souls, as something that is seen in a dream, they are to see: and if into the world of Malkout1 [In ms. nat., dar aalem Malkout; in ms. mine, dor aalem Almout, into the world of the King of death.] They went (of the angels), as one who sees his face in troubled (turbid) water, they are to see: and the persons that came with the world (to the world) [x] Brahma They will see the truth (being) like light, and the world like shadow.

To see the first and the last, it is better to see from [x] the two middle steps.

To see the first, is to see the teachers, what they see in the mirror [understanding] of themselves: and to see the second and third, [x] is to see the master's work: and [x] to see the last, [x] to see [x] is salekan.

A learned man knows that the cause of the production of each one of the senses, that they are separated from the soul, and that [x] they are broken; let him be learned without sorrow.

And whoever knows that above the senses is the heart; and higher than the heart, the understanding [of everything] is; and superior to all understanding is Haranguerbehah; and the superior from Haranguerbehah, is a just adjustment of the three (3) qualities; [and] superior to [just moderation of the three (3) qualities], that Being is [which] is full in everything (fills everything), and is surrounding (comprising everything), and is without indication: he, in life, from let him be freed from all bonds.

The meaning of Djoun ([x] Djoun) is makt; that is, delivered in life (absolutely saved, blessed).

During the time which the body (man) makes to pass (leaves), without ceasing, and madbeheh makt be done; that is, having become without a body, the form of Being, and being liberated (absolutely) becomes eternal.

That Being touched with the senses did not have power (they will not be able to touch); he saw with his eye without power.

Whoever, with his understanding, keeps the evil desires of his heart, [which] is doubt and hesitation (suspicion), at a distance, and with argumentation having acquired certain knowledge, as he has shown, rov atma knows, be absolutely freed.

At the time when he has separated his five senses, together with his heart and intellect, from the external sensibles, he has kept them in [x] djiw atma without movement; and to have this [x] observed, he says (they say) a great step, and they know (to be) djog: at the time that he acts in this way, that person becomes aware (attentive), does not make an error (hallucination), and without error occurs from carelessness ; that, error through inattention is the enemy of knowledge that is attended to (admonition). Accordingly, it is necessary that he make a search (seek it), so that attentive knowledge does not go (not go away), and error through carelessness does not gain the way [with it (in it)].

Tov atma, as opposed to knowledge, when [x] to read the book, and the heart and the eye did not get the power (to obtain): and otherwise from that (through that Being), which they say: you have (existed), he did not have the power and did not the power knew (they cannot say and they cannot know): and there is no other way, apart from that which they say: you have (existed), because of [x] it is not to be found.

And the way [x] to find that, is two divisions (two species): either that when you have (existence) his (in himself, by himself) power knew (to know): or when [x] at a distance to do stupidity and not knowledge, himself [and] [x] to be his form.

Whosoever, when he reaches (to) his spear, becomes his form.

Brahmen becomes absolute, djozv sixth [x] Qupnek'hat Kiouni.

***

DJOZV SEVENTH

[Brahmin Narain.]

From a man who is dying. At the time when he is freed by the volitions of the heart, he becomes in this very world without death and liberated (absolutely): in this very world [x] Brahm obtains: and at any time (whenever) the knot of foolishness and not knowledge (ignorance), which is in his heart He became bound (to whom his heart was bound), they become open (loose), he became freed from death, let him be without ceasing. This is the very principle of direction (institution).

One hundred and one veins are connected with the heart: of them all, one vein (is) sak'houmna (by name), which (which) reaches the brain.

At the time [x] of dying, the soul [the soul (djan) and [x] djiw atma, here clearly separated from the body (djouda), is to be seen.] of each one, that when the path (through the path) of that vein is made (proceeding), from it ascended (exited) to the brain, when it reached (to the degree) [x] without ceasing: and the soul of each one, which ascended (exited) from other veins, reached the worlds (to the worlds), which is according to those veins.

Porschi, that he is in the midst of all hearts, [and) his light is equal to the finger of the sea (thumb), and djiw is the atma of all (things), let (man) know that he is separated from his own body, with perfect understanding, in such a way that pal earn (herb) having a sheath, from its (his) sheath as he has separated it, they bring (bring it out): in this way [x] djiw let the atma know it is separated from the body; and let him know that djiw atma is pure and without ceasing.

This knowledge, this maschghouli, the king of Almout (of death) taught with Tadjkita ([x] Tadjhita): and he obtained all this knowledge, and when he reached (to) Brahm, both from death and the existence of the visible body, and from the reward of work Having become pure and freed from evil, and rendered without death and without cessation, he became the form [x] of atma: whoever with the manner of [x] Tadjkita learns this knowledge and (this work) and executes it, he is also the form of [x] atma becomes

After that (afterwards) the king of Almout made this vow, that, speaking and hearing, that we are you and I, the nurse (keeper) should keep both of us in faith (protection)! and that knowledge, which has been acquired from this (through this), let that knowledge be super fixed (stable) in our hearts! and you want what has become of that acquired knowledge, to have it stable (persistent)! and from that scientist, that (what) you and I have read (learned), let our hearts become light, and let not this enmity enter between us.

After that (then) the king of Almout [x] Oum with his tongue as he pronounced, said: Peace be to all (beings); peace to all! [x] Brahm danan nemeskar, [[x] Brahm danan nemeskar); that is, a humble submission to those who know the truth; humble submission to those who know the truth (being)!

In [x] to show the beginning (by starting), and to make absolute (by finishing) any Oupnek'hat that has been determined, they will pronounce this vow.

(It is finished) Oupnek'hat KIOUNI.

[admin]

OUPNEK'HAT ANANDBLI,
DJEDJR BEID (desumptum).
Hoc votum initium hujus Oupnek'hat est.
[Latin Version]

O metri! id est, o mokel amicitiae! et, 6 Bran, mokel aquae! et, o Ardjmam, mokel diei! et, o Andr, rex [x] Fereschtehha! et, o Brahspat; id est moschteri, ostad (praeceptor) doctorum! et o Beschn, ab (prae) omni elatus (celsior) gradus!

Omnes vos, legentem et audientem hanc scientiam unificationis, laeto statu efficiatis (laetum, contentum reddite).

O Brahma! tibi nemeshar; id est, humilis submissio. O ventus! tibi nemeskar; id est, humilis submissio.

Quod tu creator apparens es, et creatorem te dico, et mercedem operum te dico. Quemcunque cum te dico (tibi nomino), illum in protectione tua ipsa servatum habe! directorem meum in protectione tua servatum habe! me, in protectione tua servatum habe! omni quies fiat! omni quies fiat! et legentem et audientem in protectione tua servatum habe! et merces, quod, a [x] legere et audire hoc, acquisita fit, illam in protectione tua servatum habe! et lumen, quod, a [x] legere et audire acquisitum fit, illud in protectione tua servatum habe! et me in protectione tua servatum habe! et nos cum uno alterum in inimicitiam non vibres! Oum, omni quies, omni quies fiat! (homo) sciens [x] Brahm, cum gradu magno (ad gradum magnum) perveniat, et Brahm fiat!

Et in mantr alio (libri) Beid etiam memoratum est; quod, creator verum (Ens) est, et forma scientiae est, et sine fine est, et ullus locus non est, quod (quo) non sit; et ullum tempus non est, quod non sit; et ulla causa non est, quod non sit; in medio cordis, quod intellectus est, apparens et lumen est.

Et hujusmodi Brahm quisquis intelligit, Brahmi, quod omne sciens est, et omnes volitiones in eo est, forma ejus factus, omnes volitiones obtinet.

Brahmi, quod atma est, primum ex eo Bhout akasch apparens fuit (exivit): et e Bhout akasch, ventus apparens factus; et e vento, ignis apparens fuit: et ex igne, aqua apparens fuit; et ex aqua, terra apparens fuit (prodiit): et e terra, vegetabilia apparens fuit: et e vegetabilibus, alimentum apparens (productum) fuit: et ex alimento, homo et omnia animantia apparens fuit.

Quandoquidem omnia animantia ex principali (puriori et substantiali parte) alimenti apparentia fuerunt, forma principalis (partis) alimenti est djiw dtma, quod cum loco (vice) volantis (volatilis) est.

Ipsum hoc caput apparens, caput ejus est: et manus [dextra], brachium (crus, femur) dextrum ejus est: et manus sinistra, brachium sinistrum ejus (est): et pectus ejus, quod in illo cor est, et in illo corde anima (vita) est, pectus, et anima et cor illius volantis est: et ex umbilico, infra eum, cum loco (similis) arundinis, cauda illius volantis est; quod illa cauda, locus [x] esse id est (super quem illud volatile quiescit).

Et conforme ipsi huic, in (libri) Beid mantr (alio) etiam est, quod, omnia animantia, (quod) super faciem terrae sint, ex alimento producta fiant, et ex alimento viventia maneant, et in alimentum infra eant (descendant, mutentur): et ex ipso hoc respectu (idcirco) maximum productionum, alimentum est: et ex ipso hoc respectu alimentum medicina omnis (viventis) est.

Quisquis alimentum [x] Brahm (esse) ut scivit, maschghoul fit, omnia alimenta pura cum eo facile fit (ei obtentu sunt facilia).

Quandoquidem [alimentum] ab omni majus est, medicina omnis (entis) est, omnia animantia ex eo productum fiant, ex eo crescunt, omnia id edunt, et omne id (alimentum) comedit: ex ipso hoc respectu (idcirco) alimentum [ansami]1 [Ms. nat. ghedzara ansami gouiand. In meo, ms. gheda azan migouiand. Velazan, loco ansami, ab amanuease scriptum; vel azan, ex eo; et ansami, omissum.] dicunt; id est, edulium et edens omne.

Deinde (proinde) corpus thesaurus alimenti est: et in medio hujus thesauri, thesaurus [x] pran, est: et e thesauro [x] pran, hoc corpus, quod thesaurus alimenti est, et plenum est; et cum qualibet figura quod corpus est, pran etiam, in illo corpore, ipsa illa figura sit: et (similitudine a volatili capta), pran ventus, cum loco (vice) capitis corporis est; et bian ventus, cum loco brachii dextri ejus; et apan ventus, cum loco brachii sinistri ejus; et saman ventus, cum loco animae (vitae) ejus: id est, anima quemadmodum in omni corpore plena est (omne corpus implet, in toto corpore diffusa), et saman ventus etiam in omni corpore plenus est: et terra, cum loco caudae ejus, et locus firmae mansionis ejus (super quem sedens quiescit).

Et conforme ipsi huic aliud mantr (libri) Beid etiam est: pran, quod principale alimenti est, ex eo (per eum) omnes mokelan sensuum actiones proprias suas faciunt; et omnes Fereschtehha, et homines et animalia, cum (per) pran motum faciunt: cum ipso hoc respectu (idcirco) pran, vita omnis (entis) est, quod vita omnis (entis) ex eo scita fiat.

Quisquis [x] pran, Brahm (esse) ut scivit, cum pran [x] Brahm) maschghouli facit, vitam naturalem [vitae spatium naturale, consuetum) obtinet.

Quandoquidem pran vita omnis est, tempus vitae omnis (entis) e [x] pran apparens fiat.

Thesaurus corporis, quod forma alimenti est, et atma ejus thesaurus [x] pran est, quod forma [x] pran est.

Absolutum est Brahmen.

***

Brahmen.

In medio thesauri [x] pran, thesaurus est cordis, quod forma cordis est: plenus est.

Illud etiam cum loco (vice) volantis ([volatilis) est; quod, (liber) Djedjr Beid, cum loco (vice) capitis ejus est; et Rak Beid, cum loco brachii dextri ejus est; et Sam Beid, cum loco brachii sinistri ejus est; et opus ostendere (exequi) cum mandatis (secundum praecepta) [x] Beidha, cum loco (vice) animae (vita) ejus est, et Athrban Beid, cum loco caudae ejus, sedes firmae mansionis (stationis) ejus (est).

Et conforme ipsi huic in mantr alio [x] Beid etiam existit: Brahmi, quod cor, et loquela cum eo (ad eum) non pervenit, et cum eo ut non pervenit, super (ad se) revertitur; quisquis illum Brahm, quod forma gaudii est, scit (cognoscit), is ab ulla [x] non timet.

Thesaurus cordis, quod forma cordis est, et cum loco (vice) re atmai, thesauri [x] pran est, quod forma [x] pran est; et in medio hujus thesauri thesaurus [x] kian est, quod forma [x] kian est: in medio cordis plenus est (cor replet).

Illud etiam cum loco (vice) volantis est; quod, fides (fiducia) cum loco (vice) capitis ejus est; etmerces operum purorum, cum loco brachii dextri ejus est; et rectitudo, cum loco brachii sinistri ejus est; et demersus in ens, cum loco animae ejus est; et intellectus omnis (rei) cum loco caudae ejus est, et loci stationis (quo residet).

Et conforme ipsi huic, in mantr alio [x] Beid etiam est, quod; quisquis scientiam cum verificatione habet (et profitetur), ipse is (sacrificium) horban, et opera pura alia potest fecit (facere): et oi Fereschtehha scientiam verificatam, magnum (quid) et Brahm (esse) ut sciverunt, cum illa (illi) maschghouli faciunt.

Quisquis scientiam verificatam, magnum (quid) et Brahm (esse) scit, ex illa verificatione errans per incuriam non fit; et omnia peccata corporis sui ut procul fecit, cum omnibus desideriis et volitionibus suis (ad omnia desideria sua et volitiones suas) pervenit.

Thesaurus quintus, quod thesaurus anand est, et forma gaudii est, in medio thesauri verificationis (certitudinis, agnitionis pro vero), quod forma verificationis est, sit; et cum loco (vice) [x] atma ejus est.

Illud etiam cum loco (vice) volantis est; quod, amor, cum loco (vice) capitis ejus est; et laetitia [x] obtinere amatum, cum loco brachii dextri ejus est: et augmentatio illius laetitiae, cum loco brachii sinistri ejus est; et omne gaudium, cum loco caudae ejus, et locus stationis ejus (est).

Conforme ipsi huic, in mantr alio etiam est, [quod] et quisquis hunc Brahm hast (existentem) non est (non existentem) scit (arbitratur), existentia apparens (externa) ejus etiam non est (non existens) efficitur: et quisquis [x] Brahm hast (existentem) scit, scii (scientes) eum hast (existentem) sciunt.

Thesaurus quintus (5) quod thesaurus gaudii est, et forma gaudii est, cum loco (vice) [x] atma thesauri verificationis est.  

***

Quaestio.

Non scii, quod Deum non cognoverunt, hunc mundum quod (quando) transire faciunt (deserunt), cum mundo (ad mundum) Entis perveniunt; vel ipsi hi scii (scientes) cum mundo (ad mundum) Entis perveniunt?

Responsum.

Tempore, quod (quo) Brahm unicus voluit, quod; ego multum factus apparens fiam, cum seipso (sibi ipsi) maschghoul factus, hunc omnem mundum ut apparentem fecit, et in intra omnem mundum ingressus, cum figura et sine figura ipse fuit; id est, universalis et ligatus (particularisatus) redditus est: et quidquid super eo (ei) attributum (appropriatum) hoc et illud factum fiat, et quidquid attributum super eo (ei) hoc et illud factum non fiat, ambo fit (fuit).

Cum loco (in habitaculo) etiam factus (subsistens), et sine loco etiam factus: et subtilis etiam fit (fuit); crassus etiam fit: et rectus etiam fit; et mendacium etiam fit. Quandoquidem omne is factus est, et contraria in eo collectum redditum est, ex hoc respectu (idcirco) omne verum (Ens esse) sciunt.

Et conforme ipsi huic, in mantr alio (libri) Beid etiam est, quod: prius a productione mundi, quando nomen et figura non fuit, quidquam non apparebat. Quando cum nomine et figura apparens fit (fuit), nomen et figura hast (existens) apparuit: id est, illo tempore, qualitates Entis absconditum erat; post ab illo quod cum nomine et figura apparens fit (fuit), Ens in qualitatibus absconditum redditum est. Ex hoc respectu, qualitates etiam (Ens) verum est.

Id (Ens) seipsum ipsum apparens fecit: propter hoc id soukrat dicunt; id est, seipsum bene apparens fecit.

Et id, principium omnium gustuum.

Quilibet Dei cognitor (Deum cognoscens), quod [illum] gustum originalem, quod forma [x] Brahm est, obtinet, et quietem obtinet, et gaudio fruens fiat.

Et illa forma gaudii, quod in medio cordis est, si id non sit, pran vento et apan vento quod (quid) motum dat (dabit)? ipsa illa forma gaudii, quod in corde est, omne gaudio fruens efficit.

Tempore quod (quo) docti et oi kianian cum illa forma gaudii unum fiant, et sine timore efficiuntur.

Et illud gaudium est, quod semper super (in) uno statu est, et sine corpore est, et in colloquium [non venit (sermones exprimi nequit), magnus] locus est.

Quisquis [x] djiw atma parum etiam ab atma separatum scit (diversum censet), semper in timore sit, et Brahm causa metus ejus efficitur: quid? (nam) tempore, quod divinitas et cultus (ejus) in medium venit (profertur, exhibetur), causa metus fiat1 [Cum homo djiw atma ab id est, se ab Ente universali, vel parum diversum censet; illi Enti summo, ubique praesenti, cultum demisse et tremiscens offert, suae parvitatis conscius: quando autem djiw atma cum atma unum apprime scit, omnia in se intuens, se in omnibus considerans, nihil in se, nihil extra se existere optime gnarus, mente securi, animo tranquillo, supremi et unici Entis meditationi vacat, ejus universalitate demersus.].

Et conforme ipsi huic, in mantr (libri) Beid etiam est, quod; e timore [x] Brahm, ventus sufflat; et e timore [x] Brahm, sol ortum facit; et e timore [x] Brahm, ignis et Andr, quod rex [x] Fereschtehha est, et mors, actiones suas faciunt.

Bian (expositio) illius formae gaudii, est, quod: et quilibet, quod juvenis et bona (praestanti) figura sit, et (librum) Beid legerit, et potest facit (facere) legere, et integra (perfecta) constitutione (complexione) sit, et dominus roboris sit, et rex [totius] faciei terrae sit, et opes habens sit; homini gaudium (felicitas) superius ab hoc [non est]: hoc mode centum gaudium (gaudia) si uno loco collectum faciunt, aequale uni gaudio hominis est, quod, post a mori, cum opere puro (per opus purum) Kandherp, quod Fereschtehha jucundum cantans sunt (cum harmonia, melodia cantantes sunt), factus fuerit: et conforme huic est gaudium [x] Beid dani (librum Beid scientis), quod (qui librum) Beid, cum volitione mercedis operis non legerit.

Si centum gaudia hominis, quod, cum opere puro mansionem [x] kandherp obtinuit, uno loco collectum faciunt, aequale uni gaudio kandherpani est, quod (qui) in principio (suo ente, substantia, non operum merito) ens kandherp fuerunt: et conforme ipsi huic est gaudium [x] Beid Beid dani, quod (librum) Beid cum volitione mercedis operis non legerit.

Et si centum gaudia [x] kandherpani, quod in principio ens kandherp sunt, collectum faciant, aequale gaudio personae est, quod, in mundo animarum est, quod in illo (altero) mundo temporibus sit (multo tempore manet): et conforme ipsi huic est gaudium [x] Beid dani, quod (librum) Beid cum volitione mercedis operis non legerit.

Et si centum gaudia personae, quod in mundo animarum est, uno loco collectum faciant, aequale uni gaudio personae est, quod, cum opere puro, cum mundo (ad mundum) [x] Fereschtehha pervenerit: illam adjan diw diount: et conforme ipsi huic est gaudium [x] Beid dani, quod (librum) Beid cum volitione mercedis operis non legerit.

Et si centum gaudia [x] adjan diw uno loco collectum faciant, aequale uni gaudio [x] kramdiw fiat. Kramdiw aliquis est, quod, cum selouk conformi [x] Beid, hanc mansionem, post a mori, obtinuerit: et conforme ipsi huic est gaudium [x] Beid dani, quod (librum Beid) cum volitione mercedis operis non legerit.

Et si centum gaudia [x] kramdiw uno loco collectum faciant, aequale uni gaudio [x] Fereschtehha est, quod in principio ens Fereschteh fuerunt (non merito operum Fereschtehha facti): et conforme ipsi huic est gaudium [x] Beid dani, quod (librum) Beid cum volitione mercedis operis non legerit.

Et si centum gaudia [x] Fereschtehha, quod in principio ens Fereschteh fuerunt, collectum faciant, aequale uni gaudio [x] Andr est, quod rex [x] Fereschtehha est: et conforme ipsi huic gaudium [x] Beid dani (est), quod (librum) Beid cum volitione mercedis operis non legerit.

Si centum gaudia [x] Andr uno loco collectum faciunt, aequale uni gaudio [x] Moschteri, quod ostad (praeceptor, institutor Fereschtehha [et doctorum] est: et conforme ipsi huic est gaudium [x] Beid dani, quod (librum) Beid cum volitione mercedis operis non legerit.

Si centum gaudia [x] Moschteri uno loco collectum faciant, aequale uni gaudio [x] Pradjapat est: conforme ipsi huic est gaudium [x] Beid dani, quod (librum) Beid cum volitione mercedis operis non legerit.

Si centum gaudia [x] Pradjapat uno loco collectum faciant, aequale uni gaudio [x] Haranguerbehah est: et conforme ipsi huic est gaudium [x] Beid dani, quod (librum) Beid cum volitione operis mercedis non legerit.

Et gaudium [x] Brahmi, quod forma gaudii est, et gaudium [x] porschi, quod intra cor est, et gaudium [x] porschi, quod in sole est; haec quaeque tria (3) gaudium (gaudia) unum gaudium est.

Et haec omnia gaudia, quod memoratum fit, usque ad gaudium [x] Haranguerbehah, particula est ex hoc gaudio.

Quisquis hoc gaudium cum hac ratione scit, addictionem mundo ut transire fecit (reliquit), et thesaurum corporis sui ipsius, quod forma corporis est, cum corpore totius mundi unum (esse) scit; et thesaurum [x] pran sui ipsius, quod forma [x] pran est, cum [x] pran totius mundi unum scit; et thesaurum cordis sui ipsius, quod forma cordis est, cum corde totius mundi unum scit; et thesaurum verificationis (agnitionis pro vero, professionis veritatis) suae ipsius, quod forma verificationis  est, et conforme verbo divino est, cum verificatione (certa scientia) totius mundi unum scit; et thesaurum gaudii sui ipsius, quod forma gaudii est, cum gaudio totius mundi unum scit; cum Ente, quod gaudium purum est, unum iactus, sine motu efficitur.

Et conforme ipsi huic in mantr alio memoratum est: quicunque [x] Brahmi, quod gaudium purum est, et cum illo gaudio (ad illud gaudium), quod colloquium non potest pervenit (quod sermo non potest attingere), [et cor non potest pervenit], comprehendit; ab ulla persona non timet, et sine metu fiat: et volitio [x] facere opus purum et timor ab opere malo, illi docto et kiani molestationem non dat; quod docti et unitarii opus purum et malum1 [Quidquid est, quidquid non est, bonum et malum, in Deo unum, Deus ipse, est. Haec summa, hoc intimum doctrinae Indicae, vulgo vel non, vei male intelligenti, non impertiendum.] (haec) ambo, atma (esse) sciunt.

Quisquis hoc modo scit, opus purum et opus malum ejus, atma fiat. Hoc verbum Oupnek'hat est; id est, secretum tegendum est.

Absolutum est Oupnek'hat Anandbli, e Djedjr Beid (desumptum).

[admin]

OUPNEK'HAT ANANDBLI,
DJEDJR BEID (taken down).
This vow is the beginning of this Oupnek'hat.
[English Version by Google Translate]

O meter! that is, O mokel of friendship! and, o Bran, a mokel of water! and, O Ardjmam, the mokel of the day! and, O Andr, king [x] Fereschtehha! and, O Brahspat; that is the teacher, the master (teacher) of the teachers! and O Beschn, from (before) all exalted (higher) degrees!

May all of you who read and hear this unifying knowledge become in a happy state (make happy, content).

O Brahma! nemeshar to you; that is, low submission. O wind! nemeskar for you; that is, low submission.

That you are the visible creator, and I say you are the creator, and I say you are the reward of the works. Whoever I say to you (name to you), keep him under your very protection! keep my director under your protection! keep me under your protection! peace be with all! peace be with all! and keep the reader and listener under your protection! and the reward which is acquired by [x] reading and hearing this, keep it under your protection! and the light which is acquired by [x] reading and hearing, keep it under your protection! and keep me under your protection! and do not shake us into enmity with one another! Oh, peace to all, peace to all! (a man) knowing [x] Brahm, when he reaches a great degree (to a great degree), and becomes Brahm!

And in another mantr (book) Beid is also mentioned; that, the creator is truth (Being), and is the form of knowledge, and is without end, and there is no place that (in which) it is not; and there is no time that does not exist; and there is no reason why it should not be; in the midst of the heart, which is the understanding, there is light and light.

And whoever understands this kind of Brahm, Brahmi, who is all-knowing, and has all volitions in him, having become his form, obtains all volitions.

Brahmi, which is atma, first appeared from that Bhout akasch: and from Bhout akasch, the wind became apparent; and from the wind, there was fire appearing: and from fire, water was appearing; and from water, the earth appeared (proceeded): and from the earth, vegetables appeared: and from vegetables, food appeared (produced): and from food, man and all living things appeared.

Since all living things were the appearance of the main (pure and substantial part) of food, the form of the main (part) of food is djiw dtma, which with its place (vice) is flying (volatile).

This very head appearing, is his head: and his [right] hand, his right arm (leg, thigh): and his left hand, his left arm (is): and his breast, in which is his heart, and in that heart the soul (life), the breast, and the soul and heart of that flying one: and from the navel, below it, with a place (like a reed), is the tail of that flying one; That is that the tail is the place [x] (on which the flying bird rests).

And in accordance with this, in (the book) Beid mantr (another) it is also, that, all living things, (that) are on the face of the earth, they are produced from food, and from food they remain alive, and they go (descend, are changed) into food below ): and from this very respect the greatest of productions is food: and from this very respect food is the medicine of every (living thing).

Whoever eats [x] Brahm as he knows (to be) becomes a maschghoul, all pure foods are made easy with him (they are easy for him).

Since [food] is greater than everything, it is the medicine of everything (being), all living things are produced from it, grow from it, everything eats it, and everything eats it (food): from this very respect (about that) food [ansam] 1 [Ms. born ghedzara ansami gouiand. In mine, ms. gheda azan migouiand. Velazan, instead of Ansami, written by Amanuease; or azan, from it; and asami, omitted.] they say; that is, eating and eating everything.

Then (therefore) the body is a treasure of food: and in the middle of this treasure, there is a treasure [x] of prana: and from the treasure of [x] prana, this body, which is a treasure of food, is full; and with every shape that is a body, the prana also, in that body, is that shape itself: and (likely taken by a bird), the prana is the wind, with the place (vice) of the head of the body; and bian wind, with the place of his right arm; and apan the wind, with the place of his left arm; and the saman wind, with the place of its soul (life): that is, as the soul is full in every body (it fills every body, diffused throughout the whole body), and the saman wind is also full in every body: and the earth, with the place of its tail , and the place of his firm abode (on which the one who sits rests).

And in accordance with this, there is also another mantra (book) of Beid: pran, which is the main food, from it (through it) all the mokelan senses do their proper actions; and all Fereschtehha, both men and animals, when (through) prana they make motion: with this very respect (about) prana, the life of every (being) is, that the life of every (being) becomes known from it.

Whoever [x] pran, Brahm (to be) as he knew, when he makes pran [x] Brahm) maschghouli, he obtains the natural life [the natural, usual span of life].

Since pran is all life, the time of the life of every (being) should be made manifest from [x] pran.

The treasure of the body, which is the form of food, and its atma is the treasure [x] of prana, which is the form of [x] prana.

The Absolute is Brahman.

***

Brahman.

In the middle of the treasure [x] is the pran, the treasure of the heart, which is the form of the heart: it is full.

It is also with the place (vice) of flying ([flying); that, (the book) Djedjr Beid, with the place (vice) of his head; and Rak Beid, when it is in the place of his right arm; and Sam Beid, with the place of his left arm; and to show (execute) the work with commands (according to the precepts) [x] Beidha, with the place (vice) of his soul (life), and Athrban Beid, with the place of his tail, the seat of his firm residence (station).

And in accordance with this mantra [x] another Beid also exists: Brahmi, that the heart and the speech did not reach (him) with him, and with him as he did not reach, he returns above (to himself); whoever knows that Brahm, which is the form of joy, he is not afraid of anything [x].

The treasure of the heart, which is the form of the heart, and with the place (vice) of the matter of the atma, the treasure [x] is pran, which is the form [x] of pran; and in the middle of this treasure is the treasure [x] kian, which is the form of [x] kian: in the middle of the heart it is full (fills the heart).

It is also with the place (vice) of flying; that, faith (trust) is with the place (vice) of his head; and the mercies of pure works, when it is in the place of his right arm; and straightness, when it is in the place of his left arm; and sunk into a being, when it is in the place of its soul; and the understanding of every (thing) is with the place of its tail, and the place of its station (where it resides).

And in accordance with this, in another [x] Beid mantra there is also that; whoever has knowledge with verification (and confesses), he himself (sacrifice) horban, and can do other pure works (do): and O Fereschtehha verified knowledge, great (what) and Brahm (being) as they knew, with it (they) They make maschghouli.

Whoever knows verified knowledge, great (what) and Brahm (being), from that verification does not go astray through carelessness; and he committed all the sins of his body from afar, with all his desires and volitions (to all his desires and volitions).

The fifth treasure, which is the treasure of anand, and is the form of joy, should be in the middle of the treasure of verification (certainty, recognition as true), which is the form of verification; and with the place (vice) [x] is his atma.

It is also with the place (vice) of flying; which, love, is with the place (vice) of its head; and the joy [x] of obtaining the beloved, when it is in the place of his right arm: and the increase of that joy, when it is in the place of his left arm; and all joy, with the place of its tail, and the place of its station (is).

According to this very thing, it is also in another mantra, [that] and whoever has this Brahma hast (existent) knows (arbitrates) that his apparent (external) existence is also not (non-existent) is realized: and whoever [ x] Brahm hast (existent) knows, the wise (knowing) know him hast (existing).

The fifth treasure (5) which is the treasure of joy, and is the form of joy, with the place (vice) [x] of the atma of the treasure of verification.

Question

They do not know, because they did not know God, this world which (when) they pass (forsake) when they reach the world (to the world) of Being; or do these sages (knowing) themselves reach the world (to the world) of Being?

Answer

At the time that (when) Brahm alone willed, that; I became much more visible, when I became a maschghoul to myself (to myself), made this whole world appear, and entered into the interior of every world, with form and without form He was; that is, it is made universal and bound (particularized): and whatever is attributed (appropriated) to him (to him) this and that deed becomes, and whatever attributed to him (to him) this and that deed does not happen, both become (was).

With a place (in a dwelling) he also became (subsisting), and without a place he also became: and he also becomes subtle (was). it also becomes thick: and it also becomes straight; and it also becomes a lie. Since everything has been made, and the opposites collected in it have been restored, from this respect they know that all truth is.

And in accordance with this, in another mantra (book) Beid is also that: before the production of the world, when there was no name and form, nothing appeared. When with the name and figure the appearing becomes (was), the name and the figure hast (existing) appeared: that is, at that time, the qualities of the Being were hidden; after that which becomes visible with name and form (was) the Being hidden in qualities was rendered. From this point of view, the qualities of (Being) are also true.

It (the Being) made itself manifest: for this reason they say that soukrat; that is, he made himself appear well.

And that, the beginning of all tastes.

Every knower of God (knowing God) who obtains [that] original taste, which is the form [x] of Brahm, and obtains rest, and becomes enjoying joy.

And that form of joy, which is in the middle of the heart, if it is not there, pran with the wind and apan with the wind that (what) gives (gives) movement? that very form of joy, which is in the heart, makes all enjoying joy.

At the time when (when) the learned and the oi kianian become one with that form of joy, and become without fear.

And that joy is that which is always above (in) one state, and is without a body, and in conversation [it does not come (speech cannot be expressed), it is a great] place.

Whoever [x] djiw atma knows even a little separated from atma (considers it different), is always in fear, and his fear is caused by Brahm: what? (for) at the time when the divinity and worship (of it) comes into the middle (is brought forward, presented), the cause of fear becomes1 To that Supreme Being, present everywhere, he offers worship bowed down and trembling, aware of his smallness: but when the djiw atma knows one with the atma, looking at everything in himself, considering himself in all, knowing very well that nothing exists in himself, nothing outside himself, his mind is secure , with a calm mind, he spends time in meditation on the supreme and unique Being, immersed in his universality.].

And in accordance with this, in the Beid mantra (book) there is also that; from fear [x] Brahm, the wind blows; and out of fear [x] of Brahm, the sun rises; and from the fear [x] of Brahm, fire and Andr, which is the king of [x] Fereschtehha, and death, they do their actions.

The Bian (exposition) of that form of joy is that: and anyone who is young and of good (present) shape, and has read (the book) Beid, and can do (do) to read, and has a complete (perfect) constitution (complexion) , and let him be the lord of strength, and let him be the king [of the whole] face of the earth, and let him be the possessor of riches; There is no joy (happiness) for man higher than this: in this way, if they make a hundred joys (joys) collected in one place, it is equal to one man's joy, which, after death, with pure work (through pure work) Kanderp, which Fereschtehha they are singing delight (when they are singing harmony and melody), it has been made: and in accordance with this is the joy [x] of the Beid given (the book of the Beid who knows), that (he who has not read the book of the Beid) with the will of the reward of the work.

If a hundred joys of a man, which by pure work obtained the abode [x] of kandherp, are collected in one place, it is equal to one joy of kandherp, that (who) in the beginning (in his being, substance, not by merit of works) were a being of kandherp: and according to To him is the joy [x] given to Beid Beid, because he did not read (the book) Beid with the will to pay for the work.

And if a hundred joys [x] of the kandherpan, which in the beginning are the being of the kandherp, should be collected, it is equal to the joy of the person, which is in the world of souls, which is in that (other) world for times (remains for a long time): and according to itself this it is the joy [x] of the Beid given, that (the book) Beid did not read with the will of the reward of the work.

And if a hundred joys of a person, which is in the world of souls, should be collected in one place, it is equal to one joy of a person, which, with a pure work, has reached the world (to the world) [x] it is the joy [x] of the Beid given, that (the book) Beid did not read with the will of the reward of the work.

And if a hundred joys [x] make adjan diw collected in one place, let it be equal to one joy [x] kramdiw. Kramdiw is someone who, with a selouk conforming to [x] Beid, obtained this mansion, after he died: and according to him is the joy of giving [x] Beid, that he did not read (the book of Beid) with the will of the reward of the work.

And if they make a hundred joys [x] kramdiw collected in one place, it is equal to one joy [x] of Fereschtehha, because in the beginning they were Fereschtehah's being (not by merit of the works of Fereschtehha): and according to this is the joy [x] of Beid given, which ( the book) Beid did not read with the will of the reward of the work.

And if the hundred joys [x] of Fereschtehha, which were in the beginning the being of Fereschteh, should be collected, it is equal to one joy [x] of Andr, which is the king of [x] Fereschtehha: and according to this joy [x] of Beid (is) given, that (the book) Beid did not read with the will of the reward of the work.

If a hundred joys [x] Andr make gathered in one place, it is equal to one joy [x] of Moschter, which is the teacher, instituter of Fereschteh [and teachers]: and in accordance with this is the joy [x] of Beid given, which (book) Beid with the volition of the wages of the work he did not read.

If a hundred joys [x] of the Musters gather together in one place, it is equal to one joy [x] of Pradjapat: in accordance with this is the joy [x] of the Beid given, who did not read (the book of) Beid with the will for the reward of the work.

If a hundred joys [x] make the Pradjapat collected in one place, it is equal to one joy [x] Haranguerbehah: and in accordance with this is the joy [x] of the Beid given, who did not read (the book of) Beid with the will of the work of reward.

And the joy [x] of Brahmi, which is the form of joy, and the joy [x] of the Porsche, which is within the heart, and the joy of the [x] Porsche, which is in the sun; each of these three (3) joys is one joy.

And all these joys, which is mentioned, up to the joy [x] of Haranguerbehah, is a part of this joy.

Whoever knows this joy with this reasoning, he has made (leaves) the addiction to the world to pass away, and knows that the treasure of his body, which is the form of the body, is one (to be) with the body of the whole world; and the treasure [x] pran of himself, which is the form of [x] pran, when he knows one [x] pran of the whole world; and the treasure of his own heart, which is the form of the heart, he knows to be one with the heart of the whole world; and the treasure of verification (recognition as true, profession of truth) of himself, which is the form of verification, and is in accordance with the divine word, with the verification (certain knowledge) of the whole world he knows one; and the treasure of his own joy, which is the form of joy, he knows to be one with the joy of the whole world; with Being, which is pure joy, one shot is made without motion.

And according to this it is mentioned in another mantra: whoever [x] Brahmi, which is pure joy, and with that joy (to that joy), which conversation cannot reach (which speech cannot reach), [and the heart cannot reach ], comprehended; He is not afraid of any person, and he does it without fear: and the will [x] to do pure work and the fear of evil work, does not give him trouble to the learned and the kiani; [Whatever is, whatever is not, good and evil, is one in God, God himself. This sum, this innermost part of the Indian doctrine, popular or not, should not be imparted to the ill-intelligent.

Whoever knows this way, his pure work and his evil work, becomes atma. This word is Oupnek'hat; that is, it must be kept secret.

It is absolute Oupnek'hat Anandbli, from Djedjr Beid (taken).

[admin]

OUPNEK’HAT BHARKBLI,
e Djedjr Beid (desumptum).
[Latin Version]

Bhark, filius [x] Barn, ante patrem ivit, et dixit: o digne veneratione! tu [x] Brahm cum me (me) fae comprehendere.

Pater cum eo (ei) dixit, quod; alimentum, et pran, et visus, et auditu's, et cor, et loquela, hae sex res causa [x] invenire [x] Brahm est.

[Post ab illo (deinde) quidquid ex eo omnia animantia productum fiant, et ex eo vivens maneant, et in eo destructum fiant; illud Brahm est.]

Volitionem [x] scire illud fac; et mortificationem fac (poenitentiam age): quod causa [x] obtinere Brahm, mortificatio est.

Bhark initium in mortificationem et retentionem sensuum fecit: et, mortificationem ut fecit, intellexit quod, ipsum hoc alimentum, Brahm est; quod, ex eo omnia animantia productum fiant, et ex eo vivens maneant, et in eo destructum fiant. Hoc ut intellexit, cum corde (in cor) attulit (secum cogitavit), quod; alimentum, quod productum fiens est (natura sud producible est), quomodo Brahm sit?

Rursus ante patrem venit, et dixit: o digne veneratione! [x] Brahm cum me fac intelligere.

Pater dixit: causa [x] invenire [x] Brahm, mortificatio est: mortificationem fac (exerceas); quod (quoniam) mortificatio Brahm est.

Iterum Bhark exordium in mortificationem fecit: et mortificationem ut fecit, intellexit, quod pran, quod in medio alimenti est, et etiam Brahm est; quod ex illo pran omnia animantia productum fiant, et ex eo vivens maneant, et in eo destructum fiant. Hoc ut intellexit, cum corde adduxit, quod; pran productum fiens est: aliquod, quod productum fuerit, quomodo Brahm potest fuit (esse)?

Denuo ante patrem venit, et dixit: o digne veneratione! rov Brahm fac intelligere.

Pater dixit, quod; causa [x] invenire [x] Brahm mortificatio est: mortificationem fac (exequere); quod mortificatio Brahm est.

Bhark iterum mortificationem ut fecit, intellexit, quod cor Brahm est; quod omnia animantia e corde productum fiant, et cum corde vivens maneant, et in corde destructum fiant. Hoc ut intellexit, cum corde adduxit, quod; cor productum factum est: aliquod, quod productum fiat, quomodo Brahm sit?

Rursus ante patrem venit, et dixit: o digne veneratione! [x] Brahm cum me fac intelligere.

Pater dixit, quod; causa ra invenire [x] Brahm mortificatio est: mortificationem fac; quod mortificatio Brahm est.

Denuo Bhark mortificationem ut fecit, intellexit, quod kian, id est, verificatio (veritatis professio, affirmatio, certitudo), (quae) conformis (libro) Beid est, Brahm est; quod, ex ea omnia animantia productum fiant, et ex ea vivens maneant, et in ea destructum fiant. Hoc ut intellexit, cum corde adduxit, quod: kian quod productum factum est; aliquod, quod productum fiat, quomodo Brahm sit?

Iterum ante patrem venit, et dixit: o digne veneratione! rov Brahm cum me fac intelligere.

Pater dixit, quod, causa [x] invenire [x] Brahm mortificatio est: mortificationem fac; quod mortificatio Brahm est.

Bhark iterum poenitentiam ut fecit, intellexit, quod, gaudium purum, Brahm est; quod omnia animantia e gaudio productum fiant, et cum gaudio vivens maneant, et in gaudio destructum fiant. A [x] comprehendere hoc gaudium, ens, quod forma gaudii est, obtinuit, et in eo destructus effectus (annihilatus), et forma [gaudii] magni fit (fuit).

Hoc Brahm badia, id est, scientiam unifications Barn dixit; et Bhark obtinuit (acquisivit).

Et ens, quod gaudium purum est, et in medio foraminis cordis sit, haec scientia [pura] cum illo ente unum fiat.

Quisquis hanc scientiam unifications, cum ratione quod (qua) Bhark, mortificationem et retentionem [sensuum] ut fecit, intellexit, intelligit, Brahmi, quod gaudium purum est, fiat; ei alimentum multum simul proeniat, et edens edulium purum fiat; ei nati, et elephas, et equus, et alia plurimum fiat; et lux cognitionis e vultu ejus apparens efficiatur, et altae (magnae) famae fiat.

Quisquis in hanc actionem intravit, oportet, quod unquam vituperationem alimenti mali non faciat; propter illud, quod, pran forma alimenti est; et edens, corpus est; et pran, forma alimenti ejus; et, ex alimento, quod pran est, corpus vivens manet: et pran, edens est; et corpus, edulium: si corpus non sit, pran cum qua [x] manet (manebit)? id est, corpus cum [x] pran (per pran) reliquum est (subsistit); et pran cum corpore reliquum est. Ex hoc respectu (idcirco) ambo alimentum, unum alterius fiunt.

Et quisquis scit [quod haec] ambo, cum uno alterum stans [subsistentia, perseverantia) sunt; is etiam stans maneat; et ei alimentum multum simul proveniat; et edens edulium purum fiat; et ei nati, et elephas, et equus, et alia multum fiat; et lux cognitionis e vultu ejus apparens efficiatur, et altae famae fiat. Quicunque cum eo alimentum dat, oportet, quod, unquam repulsam non faciat.

Aqua ipsa haec alimentum est; et ignis, edens hoc alimentum: et ignis in aqua sit; et aqua, in igne.

Quisquis aquam alimentum ignis (esse) intelligit, et ignem alimentum aquae (esse) scit, quod haec ambo cum uno alterum stans (perseverantia) sunt; is etiam stans maneat; et ei alimentum multum simul proveniat; et edens edulia pura fiat; et ei nati, et elephas, et equus, et alia multum fiat; et lux cognitionis e vultu ejus apparens efficiatur; et altae famae fiat; et alimentum plurimum in domo ejus collectum fiat.

Et terra alimentum est; et bhout akasch, edens illud (alimentum) bhout akasch in medio terrae est; et terra, in medio [x] bhout akasch.

Quisquis hoc scit, quod, haec ambo, cum uno alterum stans sunt; ei alimentum multum simul proveniat; et edens edulia pura fiat; et ei nati, et elephas, et equys, et alia multum fiat; et lux cognitionis e vultu ejus apparens efficiatur; et altae famae fiat.

Et cum se fixum det (secum ratum habeat): quicunque cum domo (in domum) ejus ingreditur, ei prohibitionem non faciat, fit (eum) custoditum habeat: et cum quolibet modo quod fruges multum simul potest facit (facere) provenire, simul faciat provenire.

Quicunque cum domo (ad domum) ejus venit, dicat, quod, alimentum paratum est; et non dicat, quod, alimentum praesens (praesto) non est.

Quaevis persona, quovis tempore, cum quavis ratione pura, quod [alimentum] cum aliquo (alicui) dederit; ea, tempore indigentiae (inopiae), quovis tempore, cum ratione pura, alimentum obtinet (obtinebit); et si cum ratione mala dederit, cum ratione mala obtinet. Et quisquis hoc scit, is etiam, in tempore indigentiae, alimentum cum ratione pura obtinet.

Potentia (vis), quod in loquela est, oportet quod illam Brahm (esse homo) ut scivit, maschghouli faciat.

Et potentia, quod in pran et apart est, oportet, quod illam (esse) Brahm ut scivit, maschghouli faciat.

Et potentia, quod in captione (prehensione) mantis (a manu), et itione pedis est, oportet quod illam (esse) Brahm ut scivit, maschghouli faciat.

Et potentia, quod amotionem faciens urinae et excrementi (solidi) est, oportet quod illam (esse) Brahm ut scivit, maschghouli faciat.

Et hic maschghouli adhiatam est; id est, maschghouli in (super) corpore.

Et quies (tranquillitas, [c] bene est), quod creaturae, cum [x] pluere pluviam, acquisitum fiat, oportet, quod illam etiam (esse) Brahm ut scivit, maschghouli faciat.

Et vis fulgurationis, quod in fulgure est, oportet quod illam esse Brahm ut scivit, maschghouli faciat.

Et fama, (quod) in multiplicitate instrumentorum (causarum) opulentiae est, oportet, quod, illam etiam (esse) Brahm ut scivit, maschghouli faciat.

Et lumen, quod in astris est, oportet quod illud etiam (esse) Brahm ut scivit, maschghouli faciat.1 [Ve ledzati ke dar mobascherat zan hassel schavad metsel ledzat anzal nottfeh o ledzat hassel schodan farzand saadatmand ke arzoui pederra baad az fot peder bararad o serour ke dar an vakt baham mirasad buiad ke anra ham Brahm danasteh maschghouli konad. To physicum sensationum, atma, id est Deus ipse, in homine est. Hoc dogma ut sonat intellectual, apud Indos materiales religioso partium corporis rei carnali inservientium cultui; apud spirituales occultae, et, quasi dicam theologicae, sicut inter quietistas, morum corruptioni, locum dedisse verisimile est.] Et voluptas, in obitione feminae (re carnali) acquisita fiat, sicut voluptas emissionis (descensus) guttae (spermatis), et voluptas [x] acquisitum fieri natum faustum (faustae indolis), quod (qui) desiderium patris, post a morte patris, superafferat (adimpleat), et gaudium, quod in illo tempore simul provenit; oportet quod illud etiam (esse) Brahm ut scivit, maschghouli faciat.

Quidquid in medio [x] bhout akasch est, oportet quod illud etiam (esse) Brahm ut scivit, maschghouli faciat; et [x] bhout akasch oportet quod (esse) Brahm ut scivit, maschghouli faciat. Si, hunc bhout akasch, quod locus [x] esse omne est, (esse) Brahm ut scivit, maschghouli facit, hic maschghoul etiam locus [x] esse omne fiat; id est, omne in protectionem ejus ingreditur.

Et si ipsum hunc Brahm magnum (esse) ut scivit, maschghouli facit, hic etiam in omni magnus fiat.

Et quisquis ipsum hunc Brahm cor (esse) ut scivit, maschghouli facit, cum verificatione (certitudine verificata), et argumentatione  [x] atma obtinet.

Et quisquis ipsum hunc Brahm dignum veneratione [et [x] humilis submissio], scit, ei etiam omne [x] humilis submissio faciunt; et volitiones ejus etiam ei [x] humilis submissio faciunt.

Et quisquis ipsum hunc Brahm dominum ut scivit, [x] humilis submissio facit, omne eum dominum ut scivit, (ei) [x] humilis submissio faciunt.

Et quisquis ipsum hunc Brahm, cum magnitudine, quod fulgur, et pluvia, et luna, et sol, et ignis in eo destructum fiant, (esse) Brahm ut scivit, maschghouli facit, diversi inimici ejus in ante eum (prius illo) moriuntur.

Et hunc maschghouli aodoulak dicunt; id est, maschghouli [x] mokelan sensuum.

Et ille Brahmi, quod memoratum fit (est), quod has omnes res (esse) Brahm ut scivit, maschghouli faciat.

Illum Brahm, et lucem, quod in sole est, et lucem quod in medio cordis est, unum sciat.

Thesaurum alimenti, quod forma alimenti est, cum corpore crasso totius mundi: et thesaurum [x] pran, quod forma [x] pran est, cum pran totius mundi: et thesaurum cordis, quod forma cordis est, cum corde totius mundi: et thesaurum verificationis conformis (libro) Beid, quod forma verificationis est, cum verificatione (professione verificata) totius mundi: et thesaurum gaudii sui ipsius, quod forma gaudii est, cum gaudio totius mundi; unum sciat: et omnes mundos (esse) atma ut scivit, et atma factus, in mundo maneat: omnia alimenta alimentum ejus fiat; et cum qualibet figura quod vult, figuram sumat.

Quisquis hoc mantr, quod forma [x] Brahm est, semper cum harmonia pronunciaverit, ha, et, ha, et, ha; vocem ha cum tribus mad, et earn cum zzammeh (aou) pronunciet; id est, hoc verbum hoc est: hai, hai, [hai]; ego, alimentum ego, alimentum ego, alimentum ego; alimentum edens ego, alimentum edens (ego), alimentum (edens) ego; faciens omne ego, faciens omne ego, [faciens omne ego]; primum omnis cum figura et sine figura ego; primus omnium [x] Fereschtehha ego; principium [x] sine cessatione ego; et e [x] sine cessatione meo omnia sine cessatione fiant.

Ego, quod alimentum sum, quisquis me multum dat, is me cum modo puro servatum habet: et quisquis me ut non dedit, ipse comedit, is me non comedit, ego eum edo.

Totus mundus ego sum: et mundus, quod, in eo omne sit, ego super illum mundum praecellens (victor) sum.

Quisquis me hoc modo scit, sicut sol lucidus et lumen efficiatur (efficitur).

Hoc verbum Oupnek'hat est, id est, secretum tegendum est.

Oum: omni quies, omni quies, omni quies!

Absolutum est Oupnek'hat Bhark Bli, e Djedjr Beid (desumptum).  

[admin]

OUPNEK'HAT BHARKBLI,
from Djedjr Beid (taken down).
[English Version by Google Translate]

Bhark, the son [x] of Barn, went before his father, and said: O worthy veneration! thou [x] Brahm with me (me) fae to comprehend.

The father said with him (to him), that; food, and prana, and sight, and hearing, and heart, and speech, these six things cause [x] to find [x] Brahm.

[After from him (afterwards) whatever is produced from him all living things are produced, and from him remain living, and are destroyed in him; that is Brahm.]

Will [x] know it; and do mortification (do penance): the cause [x] to obtain Brahm is mortification.

Bhark made a beginning in the mortification and retention of the senses: and, as he did the mortification, he understood that this food itself is Brahm; that from it all living things are produced, and from it remain alive, and are destroyed in it. As he understood this, he brought it with his heart (he thought with him), that; food, which is being produced (nature is sud producible), how is Brahm?

He came again before his father, and said: O worthy reverence! [x] Brahm when you make me understand.

The father said: the cause [x] to find [x] Brahm is mortification: do (practice) mortification; that (because) it is the mortification of Brahm.

Again Bhark made the initiation into mortification: and as he did mortification, he understood that prana, which is in the middle of food, is also Brahm; that from that bread all living things are produced, and from it remain alive, and are destroyed in it. As he understood this, he brought it with his heart, that; Pran is becoming a product: something that has been produced, how can Brahm be (be)?

He came again before his father, and said: O worthy veneration! rov Brahm make you understand.

The father said that; cause [x] to find [x] Brahm is mortification: make (execute) mortification; which is the mortification of Brahm.

As Bhark again mortified himself, he understood that the heart was Brahm; that all living things be produced from the heart, and remain alive with the heart, and be destroyed in the heart. As he understood this, he brought it with his heart, that; the heart has become a product: something that becomes a product, how can it be Brahm?

He came again before his father, and said: O worthy reverence! [x] Brahm when you make me understand.

The father said that; to find the cause [x] of Brahm is mortification: make mortification; which is the mortification of Brahm.

Again Bhark mortified as he did, he understood that kian, that is, verification (profession of truth, affirmation, certainty), (which) conforms to (the book) Beid, is Brahm; that from it all living things are produced, and from it remain living, and are destroyed in it. As he understood this, he brought it with his heart, that: kian that the product was made; something that is produced, how is it Brahm?

He came again before his father, and said: O worthy veneration! rov Brahm when make me understand.

The father said that the cause [x] to find [x] Brahm is mortification: make mortification; which is the mortification of Brahm.

As Bhark did penance again, he understood that pure joy is Brahm; that all living things may be produced from joy, and may remain alive with joy, and may be destroyed in joy. A being, which is the form of joy, obtained to grasp this joy, and in it the destroyed effect (annihilated), and the form [of joy] becomes (was) great.

This Brahm badia, that is, the knowledge of the unification Barn said; and he got (acquired) Bhark.

And being that joy is pure, and is in the middle of the hole of the heart, this [pure] knowledge becomes one with that being.

Anyone who has understood this unification of knowledge, with the reasoning that (by which) Bhark, the mortification and retention [of the senses] as he did, understands, Brahmi, which is pure joy; let him find a lot of food at the same time, and he who eats the food becomes pure; be born to him, and an elephant, and a horse, and many other things; and let the light of knowledge appear from his countenance, and let him be of high (great) fame.

Whoever has entered into this action must never reproach himself with bad food; on account of the fact that bread is a form of food; and eating is the body; and pran, the form of his food; and from food, which is prana, the body remains alive: and prana is eating; and the body, the food: if there is no body, with which [x] does [x] remain (will it remain)? that is, the body remains (subsists) with [x] pran (through pran); and the pran is left with the body. From this respect they both become food, one of the other.

And anyone knows [that these] both, with one standing the other, are [subsistence, perseverance]; let him also remain standing; and let a great deal of food come to him at the same time; and he who eats the food shall be clean; and there were born to him, and an elephant, and a horse, and many other things; and let the light of knowledge appear from his countenance, and become of great fame. Whoever gives food with it must never refuse.

This water itself is food; and fire, eating this food: and let there be fire in the water; and water, in the fire.

Whoever understands that water is the food of fire, and knows that fire is the food of water, that both of these things stand together with one another. let him also remain standing; and let a great deal of food come to him at the same time; and the eating of food should be pure; and there were born to him, and an elephant, and a horse, and many other things; and let the light of knowledge appear from his face; and be of great fame; and let a great deal of food be collected in his house.

And the earth is food; and bhout akasch, eating that (food) bhout akasch is in the middle of the earth; and the earth, in the middle [x] bhout akasch.

Anyone knows this, that these two are standing with one another; a lot of food should come to him at the same time; and the eating of food should be pure; and to him be born, and elephants, and horses, and many other things; and let the light of knowledge appear from his face; and become of great fame.

And when he gives himself fixed (he has an agreement with him): whoever enters his house (into his house) does not prohibit him, he becomes (him) protected: and when in any way that he can make a lot of crops come together, let him do it at the same time to come.

Whoever comes with his house, let him say that food is ready; and let him not say that food is not present (available).

Any person, at any time, with any pure reason, that will give [food] with someone (anyone); she, in the time of need (insufficiency), at any time, with pure reason, obtains (will obtain) food; and if he gives with a bad reason, he receives with a bad reason. And whoever knows this, he also, in time of need, obtains sustenance with pure reason.

The power (force) that is in speech must make it maschghouli, as Brahm (being a man) knew.

And the power, which is in the prana and apart, must make it maschghouli, as he knew it (to be) Brahm.

And the power which is in the seizure (apprehension) of the mantle (by the hand) and the movement of the foot, must make it (to be) Brahm, as he knew, maschghouli.

And the power which makes the removal of urine and excrement (solid), must make it (to be) Brahm, as he knew, maschghouli.

And here the maschghouli is attached; that is, maschghouli in (super) body.

And the tranquility (quietness, [x] is good) that the creature, when [x] it rains, is acquired, must make it maschghouli also (to be) Brahm, as he knew.

And the force of the lightning, which is in the lightning, must cause it to be Brahm, as he knew it, to maschghouli.

And the fame, (which) is in the multiplicity of the means (causes) of wealth, must make that also (to be) Brahm, as he knew, maschghouli.

And the light that is in the stars must also (be) Brahm, as he knew, make maschghouli. o serour ke dar an vakt baham mirasad buiad ke anra ham Brahm danasteh maschghouli konad. To physical sensations, the atma, that is God himself, is in man. Intellectual as this dogma may sound, among the Indians it is material for the religious worship of the parts of the body which serve the carnal matter; among the occult spiritualists, and, as it were, among the theological ones, as among the quietists, it is likely to have given place to the corruption of manners.] x] acquired to become a fortunate (of a fortunate character), because (who) surpasses (fulfills) the desire of the father, after the death of the father, and the joy that arises at that time at the same time; it is necessary that that also (being) Brahm, as he knew, should make maschghouli.

Whatever is in the middle [x] bhout akasch, it must also (be) Brahm, as he knew, make maschghouli; and [x] bhout akasch must (be) Brahm, as he knew, make maschghouli. If, this bhout akasch, which is the place [x] of all being, (being) Brahm as he knew, makes a maschghoul, this maschghoul also becomes the place [x] of being all; that is, everything enters into its protection.

And if this Brahma himself, as he knew (to be) great, makes a maschghouli, he also becomes great in everything.

And whoever knows that this very heart of Brahm (to be) does maschghouli, with verification (verified certainty), and argumentation [x] obtains the atma.

And whoever regards this Brahm himself as worthy of veneration [and [x] humble submission], knows that they also do everything [x] humble submission to him; and his volitions also make him [x] humble submission.

And whoever knows this lord Brahm himself, [x] makes a humble submission, all those who know that lord, (him) [x] make a humble submission.

And whoever knows that this Brahm, with his greatness, that lightning, and rain, and the moon, and the sun, and fire are destroyed in him, (to be) Brahm as he knew, makes a maschghouli, his various enemies die in front of him (before him).

And they say this maschghouli aodoulak; that is, maschghouli [x] mokelan senses.

And that Brahmi, what is mentioned (is), that he knows all these things (to be) Brahm, makes maschghouli.

Let him know that Brahm, and the light that is in the sun, and the light that is in the middle of the heart.

The treasure of food, which is the form of food, with the gross body of the whole world: and the treasure [x] of food, which is the form of [x] food, with the food of the whole world: and the treasure of the heart, which is the form of the heart, with the heart of the whole world: and the treasure verification according to (the book) Beid, which is the form of verification, with the verification (verified profession) of the whole world: and the treasure of self-joy, which is the form of joy, with the joy of the whole world; let him know one thing: and all the worlds (to be) atma as he knew, and having become atma, let him remain in the world: let all food be his food; and with whatever shape he wills, he takes shape.

Anyone who has ever uttered this mantra, which is the form [x] of Brahm, with harmony, ha, et, ha, et, ha; he will pronounce the voice ha with three mad, and earn with zzammeh (aou); that is, this word is this: hai, hai, [hai]; I, I am food, I am food, I am food; I am eating food, I am eating food, I am eating food; making all I, making all I, [making all I]; First, every ego with form and without form; I am the first of all [x] Fereschtehha; the beginning [x] without ceasing I; and from [x] without my ceasing, let all things be done without ceasing.

I, who am food, whoever gives me much, he has kept me in a pure way: and whoever does not give me, he eats himself, he does not eat me, I eat him.

I am the whole world: and the world, which is everything in it, I am the vanquisher (conqueror) over that world.

Anyone who knows me in this way is like the bright sun and the light is made (is made).

This word is Oupnek'hat, that is, to cover the secret.

Oum: peace to all, peace to all, peace to all!

It is absolute Oupnek'hat Bhark Bli, from Djedjr Beid (taken).

[admin]

OUPNEK’HAT BARK’HEH SOUKT,
e Djedjr Beid (desumptum.)
[Latin Version]

Unus porsch est, quod capita sine fine habet, et oculos, et aures, et odoratus, et gustus, et tactus sine fine habet, et sensus internos sine fine habet.

Ille porsch in toto mundo ipse plenus factus (mundum replens, sic) mansit.

Quantitate decem digiti (digitorum), superius ab umbilico, (in) medio cordis, quod in pectore est, locum is habet.

Quidquid existit, et quidquid fuit, et quidquid est futurum, ipse ille porsch est: et ille dominus est, quod dans liberationem (absolutam) est: et quidquid addictionem (relationem) cum alimento habet, (hujus) dominus ille est: et quidquid in tempore praeterito, et praesenti et futuro, super fixum [et determinatum] est, magnitudo ejus est: et ab hac magnitudine (quam illa magnitudo) etiam ille major est.

Et omnis mundus una pars ejus est: et ei tres (3) pedes est; quod, akar, et aokar, (et) makar sit.

Et in his tribus (3) matra, tres (3) (libri) Beid est; quod Rak Beid, et Djedjr Beid, et Sam Beid sit: et gaudium ejus in magnitudine ejus est.

Et in ipsis illis tribus (3) pedibus ejus, productio, et nutritio (conservatio), et destructio est.

Tempore, quod (quo) halitum superaffert (educit, respirat), productio fiat: tempore, quod halitum servatum habet (retinet), nutritionem facit: tempore, quod halitum attrahit (intra se, aspirat), resurrectio magna (ultima rerum revolutio) fiat.

Tempore, quod resurrectionem magnam facit, ille porsch in subtilitate (pulchritudine) sua sit.

Tempore, quod denuo voluntas (intentum) productionis simul provenire facit, et productio prima, quod Haranguerbehah est, unus pes ejus fiat: et ex ipso illo uno pede [x] quiescens et motum apparens fiat.

Et ex ipso illo Haranguerbehah, vratheh apparens fuit; id est, figura totius mundi.

Et e (a) vratheh, unus homo, quod Man nomen habuit, id est, pater humanitatis, e quinque (5) elementis productum fit.

Et ille unicus homo, e multiplicitate natorum, multum fit (fuit): et quacunque quantitate natorum is auctus fiat, amplior efficiatur.

Porschi, quod hoc omne ex eo productum fit, ille porsch forma [x] korban est: quemadmodum omnem rem in korban projiciunt, et in korban destructum fiant; ipso hoc modo, omnis res in illo porsch destructa fiat.

Et principale, quod a korban separatum faciunt, ex illo principali omnia animalia silvestria et domestica productum fit (producta fuerunt).

Et ex ipso illo korbani, quod forma Entis est, (liber) Rak Reid, et Sam Bad, et mensurae, et (liber) Djedjr Beid, productum factum (producta sunt).

Et post ab illo (postea), equus, et animalia alia, quod dentes supra et infra ambo habent, productum fiunt (fuerunt).

Et post ab illo, bos, hoedus, et vervex (ovis), quod dentes supra non habent, productum fiunt.

Diversi Fereschtehha et rek'heschiran, cum diversis nominibus, quod in Beid est, et laudationem (elogium) et orationem (preces) illi porsch, quod forma [x] korban est, faciunt.

Et merces hujus korban, figura totius mundi est.

Vultus ejus, quodnam est? brachia ejus, quodnam est? et femora ejus, quodnam est? et pedes ejus, quodnam est?

Oi Beid danaian (Beid scii), os ejus sunt: et reges, brachia ejus sunt: omnes quod mercaturam faciunt, et illi quod agriculturam faciunt, femora ejus sunt: et minores (plebs vilior), pedes ejus sunt: et luna, cor ejus est: et sol, oculus ejus est: et ventus pran, auditus ejus est: et ignis, loquela ejus est: et fezza, umbilicus ejus est: et Behescht, caput ejus est: et terra, vola pedis ejus est: et djehat mundorum aliorum, aures ejus: massaleh illius korban (quod illi inservit), quod forma Entis est; tempestas veris cum loco (vice) olei [ejus] est; et tempestas aestatis (caloris), cum loco ligni ejus est; et tempestas hiemis, cum loco alicujus (hujus.) rei, quod (quam) in ignem [x] korban projiciunt; et septem mare circumdans (oceani), cum loco septem lignorum, quod illud; cum modo circuli, servatum habent; et lectiones (libri) Beid, cum loco lignorum, quod (quae) in ignem [x] korban projiciunt.

Cum hoc massaleh, quod memoratum fit, et cum loco (vice) membrorum, hominis kabir (magni) est; et longe prius cum hac ratione oi Fereschtehha, maschghoul facti, person®ae universali, cum cogitatione repraesentativa (eam sibi mente repraesentantes), korban fecerunt: et causa cogitationis repraesentativae hujus korban, gaudium obtinuerunt, quod in illo gaudio particula e moerore viam non habuit: el Fereschtehha praecedentes etiam, causa hujus operis, gaudium obtinuerunt.

Haranguerbehah semper, e principali opere totius mundi, et e principali quinque elementi (elementorum); ex (his) omnibus longe prius apparens fiat.

Et quandoquidem Haranguerbehah etiam moritur, sol principale ejus [ut sumpsit], mokel factus, in mundo circumit.

Et quisquis [x] porschi, quod in sole est, hoc modo intelligit, quod, is cum colore solis (instar solis) lucidus est, et magnus est, et e mari non scientiae ut praeteriit, cum littore (ad littus) pervenit, et liberationem obtinet: et praeter hanc viam, propter obtinere eum (alia) non est.

Et (liber) Beid dicit, quod; ego hanc viam scio.

Pradjapat in [x] Haranguerbehah sit: et Pradjapat productum non factus est: et cum figuris genere genus (diversi generis) apparens fiat.

Ens, quod Haranguerbehah ab eo productum factus est, et omnis mundus in eo sit; et docti, quod hoc secretum sciunt, et in eo sint; quisquis scit, quod illud Ens, quod Haranguerbehah factum est, ego sum, is in omni mundo sit, et omnis mundus in eo sit.

Sol, quod (qui) propter cor (in favorem) [x] Fereschtehha calefaciens splendescens est, et operis factor omnium Fereschtehha est, et ab omnibus Fereschtehha longe prius productum factus, et particula e luce nutritoris (conservatoris) est; illi luci solis nemeskar; id est, humilis submissio.

Et oi Fereschtehha semper ut dixerunt (continuo dicentes), venerunt, quod; lux solis, lux nutritoris (servatoris) est.

Et quicunque Brahmdani, quod (qui) hoc modo scit, omnes Fereschtehha submissi ei fiant, et is dominus omnis (rei) efficiatur.

Et opulentia (opes), et omne in protectione sua servatum haberc, hae ambae virtutes (qualitates), uxor solis est: et nox et dies, latus solis est: et astra, figura solis sunt: et terra et coelum, os apertum factum solis sunt.

Quisquis mundum magnum vult (obtinere), solem figuram suam (esse) sciat; et totum mundum etiam figuram suam (esse) sciat.

Absolutum est Oupnek'hat Bark'heh Soukt, e Djedjr Beid (desumptum).

[admin]

OUPNEK'HAT BARK'HEH SOUKT,
from Djedjr Beid (taken.)
[English Version by Google Translate]

There is one Porsche that has endless heads, and eyes, and ears, and smell, and taste, and touch without end, and internal senses without end.

That porsch remained in the whole world itself becoming full (filling the world, yes).

It has a place about the size of ten fingers, above the navel, (in) the middle of the heart, which is in the chest.

Whatever exists, and whatever has been, and whatever is to come, is that porsch himself: and that is the master, that which gives liberation (absolute): and whatever has an addiction (relation) with food, he is the master: and whatever in In time past, and in the present and future, it is fixed [and determined], its greatness is: and from this greatness (than that greatness) he is also greater.

And the whole world is one part of it: and it has three (3) feet; that, akar, and aokar, (and) makar.

And in these three (3) mother, three (3) (books) Beid; that there is Rak Beid, and Djedjr Beid, and Sam Beid: and his joy is in his greatness.

And in those very three (3) feet of it, there is production, nourishment (conservation), and destruction.

At the time when he brings forth (brings forth, breathes) the breath, production takes place: at the time that he has preserved (retains) the breath, he makes nutrition: at the time that he draws (into himself, aspirates) the breath, the great resurrection (the last revolution of things) takes place .

At the time that makes a great resurrection, let that porsch be in its fineness (beauty).

At the time when again the will (intent) of production causes it to proceed together, and the first production, which is Haranguerbehah, becomes one foot: and from that one foot [x] rests and appears to be in motion.

And from that very Haranguerbehah, vratheh was apparent; that is, the figure of the whole world.

And from (a) vratheh, one man, who had the name Man, that is, the father of humanity, is produced from the five (5) elements.

And that one man, from the multiplicity of his children, becomes (was) much: and by whatever number of children he is increased, he becomes larger.

Porschi, because all this is produced from it, that porsch is the form [x] of the korban: just as they throw every thing into the korban, and become destroyed in the korban; In this very way, everything in that Porsche is destroyed.

And the main thing that they make separate from the korban, from that main thing all wild and domestic animals are produced (were produced).

And from that very korban, which is the form of Being, (the book) Rak Reid, and Sam Bad, and measures, and (the book) Djedjr Beid, were produced.

And after that (subsequently), the horse and other animals, which have teeth both above and below, become (were) produced.

And after that, the cow, the child, and the vervex (sheep), which have no teeth above, are produced.

Different Fereschtehha and rek'heschiran, with different names, which is in the Beid, and praise (elogium) and prayer (prayers) to that porsch, which is the form [x] korban, they make.

And the reward of this korban is the figure of the whole world.

What is his face like? what are his arms? and what kind of thighs are they? and his feet, what are they?

O Beid Danaian (Beid of the Scythians), they are his mouth: and the kings are his arms: all that do commerce, and those that do agriculture, are his thighs: and the lesser (the meanest people) are his feet: and the moon, his heart is: and the sun is his eye: and the wind is his hearing: and fire is his speech: and fezza is his navel: and Behescht is his head: and the earth is the flight of his feet: and the djehat of other worlds , his ears: the massaleh of his korban (that which serves him), which is the form of the Being; the weather of spring with the place (vice) of oil is [its]; and the weather of summer (of heat), when it is in the place of wood; and the winter storm, with the place of any (this.) thing, which (as) they throw the korban into the fire; and the seven seas surrounding (the ocean), with the place of the seven trees, that with the way of the circle, they have been saved; and the readings (of the book) Beid, with the place of wood, which (which) they throw into the fire [x] korban.

With this massaleh, which is mentioned, and with the place (vice) of the limbs, the man is kabir (great); and long before with this reason oi Fereschtehha, maschghoul made, a universal person, with representative thought (representing it to himself mentally), they made the korban: and because of the representative thought of this korban, they obtained joy, because in that joy no particle had a way out of sorrow : el Fereschtehha those who preceded also, because of this work, obtained joy.

Haranguerbehah always, from the main work of the whole world, and from the main five element (elements); from (these) he should appear far before all.

And since Haranguerbehah also dies, his main sun [as he assumed], having become a mokel, goes round in the world.

And whosoever [x] porsche, which is in the sun, understands in this way, that he is bright with the color of the sun (like the sun), and he is great, and as he passed from the sea without knowledge, he reached the shore (to the shore), and he obtains deliverance: and apart from this way, there is no (other) way to obtain it.

And (the book) Beid says that; I know this way.

Let Pradjapat be in [x] Haranguerbehah: and Pradjapat was not made a product: and with the figures, the kind (of a different kind) should appear.

Being that Haranguerbehah was produced by him, and the whole world is in him; and the learned, that they know this secret, and are in it; every one knows that I am that Being that became Haranguerbehah, that he is in every world, and that every world is in him.

The sun, which (which) because of the heart (in favor of) [x] Fereschtehha is warming and shining, and is the maker of the work of all Fereschtehhas, and was produced far before all Fereschtehhas, and is a particle from the light of the nurturer (conservator); that light of the sun nemeskar; that is, low submission.

And O Fereschtehha always as they said (continually saying), they came, that; the light of the sun is the light of the nurturer (keeper).

And whosoever of the Brahmdans, who (who) knows in this way, let all the Fereschtehha become subject to him, and he becomes the master of all (things).

And opulence (wealth), and having everything kept under his protection, these two virtues (qualities), is the wife of the sun: and night and day, is the side of the sun; are.

Whoever wishes to (obtain) the great world, let him know that the sun is his figure; and let the whole world also know that it is his figure.

The absolute is Oupnek'hat Bark'heh Soukt, from Djedjr Beid (taken).

[admin]

OUPNEK'HAT DJOUNKA,
EX ATHRBAN BEID (desumptum):
Id est, Kakl (circinnus).  
[Latin Version]

Atma octo pedes habet, quod, cum illis octo pedibus motum et occupationem suam (operationes suas) [viginti et uno mille et sex centum vices (sexcentis vicibus)] facit.

Et ille atma purus est; et hens est, id est, anima est; et gemma (unio) est, lumen (luminosa) et lucida, quod in ea filium trium (3) qualitatum tractum factum (insertum est), et sine defectu est.

Mundus, quod apparet, is est: et ostensum sine est (sine existentia), mundus mendacium et pura imaginatio est.

Et is a quovis luminoso luminosior est.

Cum illo quod (etsi) eum omnes vident, attamen non vident: quid? (nam) error per incuriam, et non scientia, quod in omnibus animantibus velum (impediens a [x]) videre [x] atma factum est, tempore quod (quo) surgit (evanescunt), illum sine qualitate, quod in qualitate abka (creationis) sit, et in medio domus cordis, quod e qualitatibus valde plenum est, vident.

Et, quoad error per incuriam et non scientia procul non fiat, eum non potestas vidit (videre).

Et si cum maschghouli multo etiam volunt quod videant, non possunt vidit (videre); ideo quod maia, quod amor aeternus est, et productum faciens imaginationem est, stupescentem (pudore) figuram habet; similis matri, quod (quae) parvulum suum in sinum ut cepit, absconditum facit, illam formam scientiae operuit.

Et ille maia aeternus est; et stantis (perseverantis, permanentis) monstrator (index) est: et hic maia ullam actionem, ipse cum seipso (per se) non potest fecit (facere): et ostensum etiam non habet. Tempore quod (quo) illa forma scientiae in eum intrat, causa illius formae scientiae, etiam ostensum productum facit (entia apparere facit): et etiam in operationes ingreditur: is cum movere (movens) et motus redditus, latus (vastus) fiat: et quidquid illa forma scientiae vult, omne propter eam paratum et promptum facit.

Et ille maia, similis feminae bovi, sine voce est, et productum faciens omne est, et nutriens (servans) omne (est).

Tres (3) colores habet; nigrum, et album, et rubrum.

Haec femina bos, Kam dehen nomen habet; id est, faciens advenire omnes volitiones illius formae scientiae est: et omnia animantia, sicut parvuli, lac comedentes, voluptatem sensibilium ab ea, sine electione (sine libertate), bibunt.

Unum (ens) bibens, illud est, quod cum electione sua (propria) bibit; id est, propter voluptatem suam eum productum ut fecit: et illud voluptatem capiens cum electione (cum libertate), dominus dignus veneratione, cum cogitatione repraesentativa qualitatis creationis; primum ipsum voluptatem sumit.

Et ille maia, quod cum loco (vice) feminae bovis et dantis lac est, causa ejus (respectu ejus, ad illud ens), cum (in) omni aequale est.

Et omnes opus facientes, cum causa ejus, opus faciunt, propter [x] obtinere mercedem.

Et in medio ipsius hujus maia, [x] atma magnum lumen, quod comedens mercedes operum est, et ab omni immunis et liber est, et stans (perseverans) est, et Hens nomen ejus est, et facientes diversa opera magna [x] Beidha, sciunt, et propter eum opera faciunt.

Et illud ens, quod principium omnis est, vigesimum sextum (26) sciunt; id est, homo e viginti et quinque1 [In margine: et haec viginti quinque (5) res; justa temperatio trium (3) qualitatum (radj, tam et sat); et intellectus; et egoitas; et quinque elementum subtile; et quinque elementum crassum; et decem sensus; et cor; et anima (vita). Justa temperatio trium qualitatum, pro una e 25 rebus simpliciter sumitur.] rebus est (constat); et id, vigesima sexta (26) harum (rerum) est: et plures, id vigesimum et septimum (27) sciunt.

Et illud Ens in omni plenum est (omne implet); et sine qualitate est; et id cum pura cognitione potestas invenit (invenire); et id dicens omnia aiat unificationis est; et id principium omnis est: docti id hoc modo sciunt et intelligunt.

Et hoc omne quod memoratum fit, quod principium hominis et principium omnis (rei) est, et omnes qualitates, et quidquid visum fiat, omne id est: unicum etiam id est; et dualitas etiam id est; et tria (3) etiam id est; et quinque (5) etiam id est: tria (3), id est, tres (3) qualitates: quinque (5), id est, quinque elementa: e [x] Brahma sumptum usque ad unam pennam paleae, docti et oi kianian cum oculo cognitionis quidquid vident, ipsum illud (ens) purum, circumdans (omne), unicum vident.

Et e quiescente et moto, quidquid existit (in eo) inventum2 [Iafteh schodeh ast: legi potest, bafteh schodeh est, textum factum est.] factum est, et in eo destructum fiat.

Quemadmodum e mari bulla aquae apparens fiat, et in eo destructum efficiatur; et ipso hoc modo, omnes res existentes, similes bullae aquae, semper ab eo apparens fiant, et in eo destructum efficiantur.

Modus [x] scire illud ens, quod in djiw atma sit, ipse hic est; quod, (homo) sciat, quod ipsa haec res ex illo ente millibus mille vice (vicibus) apparens fiat, et millibus mille vice in eo destructum fiat.

Et quilibet Brahmani, quod (qui) hoc Oupnek'hat in temporibus benedictis (faustis) cum petentibus (petentes) verum facit audire (edocet), merces operum ejus sine fine fiat.

Et hoc Brahm [badia] [x] Brahm danaian, id est, Deum cognoscentium, e Brahmanan, et regibus, et aliis, quisquis scit, forma illius Brahm factus, semper in Brahm legit, et semper in Brahm legit.

Absolutum est Oupnek'hat Djouanka (Djounka), ex Athrhan Beid (desumptum); id est, semper super lectum Entis soporatus (dormiens, in eo absorptus), forma ejus sit.