OUPNEK'HAT SARBSAR 1 [Supra, No. III, p. 13 5 Antrteheh.], from Rak Beid (excerpt).
[English Version by Google translate]
The way [x] to obtain [x] atma is this very knowledge; and the action which must be done is this (way) itself: and this very way of knowledge is Brahm; and this very thing is true.
From this way of knowledge it is not necessary for (man) to err through carelessness; Ethan must not take the road he left, another road, another road.
The great predecessors did not leave this path.
And whoever left this way, gave a pretext (excuse).
And according to this very thing in the mantra [x] Beid is:
Three (3) divisions (portions) of the creatures left this path; that is, the way of knowledge and work.
And many who entered the work, with this very fire (this fire) were maschghoul.
And many with the sun, who in this world spread his light as he did, were maschghouls.
And many were maschghouls with the wind, which remained in all the djehat (spaces) becoming full (filling them).
Those three (3) divisions of creation, which passed the way of knowledge and work, that is, the retention (of the senses) , and [x] Beid of those cited in it, antiquity. Above, T. I, Monitum etc. p. 7.] from) together with these, from living things, flying, and feeding (herds), and from men also, who are like them they are and the other, vegetable, whether crops (grains) or grass or trees; another, the things of the earth; from those (things) which they did not pass away (they attached themselves to them, offered worship); many, having been rendered maschghoul by fire, became worshipers of fire, and came with the world (to the world) of fire; they came to the world (to the world) of the sun: and many, with the wind that is full in djehat (fills the spaces), were rendered maschghoul, became worshipers of the wind, and came (to the world) of the wind with the world (to the world).
Akt akt, what men say; that is, appearing to do everything, (being) this earth itself, appearing to perish (everything) must know.
The meaning of [x] akt is this, that from it all visible things are made; since every thing grows out of the earth and becomes visible: therefore the earth is everything that makes it visible.
And in those aiethai [x] Beid, which has the name akt (which have the name akt), is the exposition (praise) of the sun.
In the earth also there is fire with the place (vice) of the sun:
Of those things, what advantage will be taken? in the earth benefit is obtained from food: everything obtains nutrition from food.
And this world itself [x] fezza (atmosphere) making everything appear.
When from these aiethas every visible thing becomes, and in the fezza flies fly, and appearances are made: (therefore) the fezza making visible is everything.
And the sun of the world [x] fezza, this very wind (air) is; and the crops (grains), which are made from the great earth (alter), grow in the world [x] fezza.
This world itself [x] behescht appearing making everything is.
The rain that descends from that world becomes, and causes everything that grows to grow.
In that world this sun itself is the sun; and the crops (grains), because rain is caused by them, is the food of that world: what? (for) everything obtains nutrition from food.
Here maschghouli with mokelan ([x] mokelan) [x] is outside (external).
Maschghouli when inside the body (inner body) is here:
That this very person appears and does everything; that from this person (from which person) the production of children takes place: it is necessary that he who appears himself doing everything (man) as he knew, when he makes maschghouli with himself (himself).
The mouth of this very person is also visible and doing everything; just as the earth appears to be doing the work. And the speech of that mouth is the sun: and aiethai [x] Beid, its nourishment: what? (for) everything obtains nutrition from food.
This very person's nose [up to 1 [In my ms. with the extremity (to the extremity).]] the extremity of the nostrils, which is below between the two eyebrows, making everything visible; just as the world [x] fezza appears and makes everything. And the sun of his (nose) is bread: and aiethai [x] Beid, his food; that is, the mention was made with retention of breath; which obtains all nourishment from food.
He himself is the visible person doing everything; Whom the world [x] behescht appearing and making everything is And his sun is his eye: and aiethai [x] Beid, his sustenance; they obtain all their nutrition from food.
Accordingly, the act that makes the product is everything, with the external and internal maschghouli is conformed: and food also is conformed in every place (to every place, it is appropriate to the matter); that (because) all living things are with him, and they make motion from him; and from this very food they obtain victory over this world and over that world: all the world is also from food, and also eating food.
And the earth is also food, and also the eater of food: and the earth (another world, behescht) is also food, and also the eater of food.
When everything grows from it, it is food. and from the rain that comes from that world, food [x] Fereschtehha is made; and from the rain that comes from that world, let the earth be nourished; eating food (the earth) is.
Accordingly, the earth is also an eater, and also a food: and that (other) world is also an eater, and is also a food; that is, all the eaters of the world are one another, and one eats another. while he drinks the rain, eating: the sky (behescht, fezza), the rain falling from it and absorbed by the earth, is food. but by Fereschtehha, fed with korban, he is eating.]
Whoever understands this way, eating the whole world becomes the food of the whole world. yet, knowing this meaning, the master of everything (things) is defeated: he has no master: from food, which the strength of divine service (for the worship of God, from him) comes at the same time, he obtains victory over that world (over behescht); and from [x] to give food (everything). they become subject to him.
Development of the production of genital water (sperm).
The figure of the whole world, which is Pradjapat, its genital seed (sperm), oi Fereschtehhai mokel (principal) of the senses, are: and the genital seed [x] Fereschtehha, is rain: and the genital seed of rain, is vegetables: and the genital seed of vegetables, food (is: and) the genital seed of food, this very genital seed: (and) the genital seed of the genital seed, the bodies of living beings: and the genital seed of bodies, hearts: and the genital seed of the heart, is (are) the intellect: and the genital seed of understandings, speech, that is, speech after [x] is to understand: and genital speech is work: both work and figure are a person: and the person is the world of God: and this world of God is the form of food: and food is the form of the moon; that is, it is the mokel of all vegetables.
Whoever knows this body (to be) [the form] of the world of God, and the form of food, and the form of the moon as he knows, makes a maschghouli, as soon as he reaches the world of the moon, he becomes the form of the moon: and others know him (to be) the moon as they knew, with him (those) become a maschghoul
Prani, which is the form [x] of Brahm, enters the body, which is the world of God, in this way.
1 [In ms. there is neither a title nor a paragraph of nationalism: the text continues; and the sense requires it, the preceding phrase indicating the entry of [x] prana into the body. Or title, exposition [x] to come etc. the anti phrase, Prani, that the form etc. was to be placed.] Exposition [x] to come [x] prana into the body.
First, by way of the head (extremity) of the toes, it entered: that member of the foot got its name.
From that point, when it reached the leg (to the leg), that member got the name leg.
After that (later), [Brahm] with [x] pran said: take a place that has a large size. When it entered the belly (into the belly): that member of the belly got its name.
After that, Brahm commanded (said), that enter into a greater place than this (belly). It entered the chest: that member got the name of the chest.
The disciples [x] Sarkeratschheh rek'heschir, since they found natural heat in the stomach, that very natural heat (to be) Brahm as they knew, with him (they) make maschghouli: the disciples from that (his) rek'heschir, the heart, which is in the middle it is of the breast, that very heart (to be) Brahm, as they knew, with it (they) make maschghouli. In both these places, Brahm is.
After that, the pran was drawn upward from the chest and took its place in the head: that member got the name of the head.
And the head is from the neck to the brain: and these riches are in that place; that, let it be seen, and let it be heard, and let it be speech, and the heart. below, No. C, p. 58, in the chest.] it should be, and it should be scented.
Because all these riches (powers, powers) are in the head, that member received the name of the head.
Whosoever meditates attentively upon that meaning, all riches are easy for him, and all his senses are subdued.
A discussion of feelings, with one another.
All the senses in the head (point) of their greatness (above their greatness) conversed with one another that we are great: and each one said that I am above having (sustaining) the body. And they gave reason (they did), that; let us all, one by one (one by one), go out of the body.
The speech is gone: the body has become mute; but he ate and drank. Sight has gone: the body has become blind; he ate it, he drank it. The hearing is gone: the body has become deaf; but he ate and drank. The heart was gone: the body did not understand anything, and did not reconsider; but he ate and drank. Pran is gone: the body fell, and became scattered (divided into parts sliding by putrefaction).
The body got the name scherir (cadaver) from the respect (cause) of the dispersion (of the members).
Whoever understands the dispersal of the body in this way, the sins which are his internal enemies, and all his external enemies as well, just as the body falls and becomes scattered (divided into parts).
Sensation again, they made a contention (discussion) with one another, and said that; from [x] to enter wherever a body rises above, that is great and above having (supporting) the body.
One by one (one by one) they entered: the body did not rise above.
When the pran entered, the body rose above.
From this very respect the name [x] pran, akt was; that is, appearing to do all things, and above having (sustaining) a body.
All senses with pran said that; you above having (supporting) everything; you are our master; we are all from you.
In accordance with this meaning, it was mentioned in the mantr [x] Beid that; when all the senses said, what? you are from us, and we are from you.
Because the senses knew that the prana (being) was great, they made all their powers (strengths) pass with it (into him); and he approved (gave approval).
Since all those (meanings) gave greatness to pran, and pran, he made it approved (received it willingly), and the rise [x] of pran was apparent above all, pran, [x] obtained the name of prabat; that is, sincere (true) mani.
And since all the senses, at the time of sleep, set in prana, and go downwards, the name [x] prana becomes saim; that is, in the evening.
In the time of waking, which again makes the senses apparent, the name [x] pran becomes aheh; that is, the day.
And pran, at the time when he became apan, makes a setting for all the senses (makes them all kill), his name becomes night.
Brahman.
O mokel of speech, which is fire, speech ([x]) is pran: o mokel of sight, which is the sun, sight ([x]) is pran: o mokel of heart, which is moon, heart ([x]) is pran : o mokel ([x]) heard, which is djehat, heard ([x]) is pran.
The force (strength) of the collected senses is pran.
It was said in this way, that, O Mokelan, there are senses in the body, O Mokelan, outside, there are fire, and the sun, and the moon, and djehat.
Harnden, son [x] of the mentioned rek'heschir, who was learned, said in this manner, that; I am pran: to any person, something that does not give me (to me), the property (dominion) of that thing is not; that is to say, whatever happens at once (acquired, collected) is due to [x] pran.
Whoever did not know that thing because of [x] pran (exist), say (that) that thing is not in his possession.
I, who am Harnden rek'heschir, know well (correctly) the truth of [x] pran, which is the sense of collection. I, with the maschghouli [x] pran, became the form of [x] pran.
Whoever [x] pran, understands in this way, all living things, made without freedom (by some force and necessity) have something, with it (they) give a gift (gift).
Pran, with all the senses, and mokelan internal and external, collected this all has the name of sati.
And, sat1 [In the margin, s, the name [x] pran.] the name [x] is pran: and t is the name of food: and i, the name of the sun.
This, they say, carries; that is, three (3) things to make one.
Just as there are three (3) things in the eye; that [x] is white, and [x] is black, and the pupil is.
Whoever knows this truth [x] satisfactorily in this way, never tells a lie: and if, sometimes he also tells a lie, it (that truth) is (will be) right.
When Pran had made his speech a thin rope, (and) had cut (engraved) the names of the rope, he bound the whole world: what? (for) the whole world fell into the bond of the name (everything in the world is distinguished by the name known); and the name was produced from speech, and all names are made when spoken by speech.
Anyone knows this: Pran, with speech, [and] with names he bound everything: and the whole world to him, like persons who, bound (by someone) to bring them, make (provide) consent to (give) a gift, give him (give) a gift and a tribute).
The measure of brahti, which is the greatest of all measures, is pran in its place: and other measures [(in place of) the senses: since pran is in place of the king's body; that is, all persons give gifts and tribute to kings], with the place (vice) of the members of the body [x] pran.
And the bread, since it was covered with measures; from this respect they say tschehend measures; that is, [x] they covered the bread.
Anyone who carefully considers the truth of the measures in this way becomes, with whatever route (to whatever region) he goes, and whatever sin he commits, these measures, sins as they cover, make his guard.
And according to this (signification) in the mantr [x] Beid there is also another; Dabrik tsema said by the name of rek'heschir: Prani, that is the guardian of all senses, I saw him; He is this prana, which is the guardian of all the world. He is always in his action (always doing); and he does not fall asleep at any time.
And pran, with every way he goes; that is, it gives motion to everything (things), and circulates in the body in different ways.
And this prana itself is full in all djehat and all worlds (it fills all spaces, all worlds): it makes a movement in the midst of these.
O pran, O Andr! that is, a great king! All those who do work have had the earnings of their work kept in your bodies, just as they do treasure stored up in the earth.
He made (makes) all the worlds comprised in pran.
Bhout akasch, which surrounds (comprehends) everything, and prani, which is the form of the measure of brahti, made it complex: and bhout akasch with force (strength) [x] prana is standing (subsists).
Just as [x] bhout akasch had preserved pran, all living beings, taken from Brahma (beginning with Brahma), even with the ant, had preserved all pran.
It is necessary for (man) to know that: I am this kind of food.
And after this (after this) the exposition of the riches and greatness [x] of bread, which is full in every place (fills all places), is made.
From the speech of this pran, earth, because vegetables are produced from it; and the fire that cooks the vegetables, like the two children produced.
Just as a father does service to his son as he has commanded, he demands from him (various) things; the speech was nourished by earth and fire, as he asked, he ate. Both of these serve her with the place they have brought (the latter's service), and they make every thing present for her sake.
Whoever understands the riches and greatness of [x] prana in this way, even (to) the place where (wherever) earth and fire are, they have made everything subject (subjugated) to him: and as far as earth and fire are standing (subsist), his riches remain standing.
From the breath (from the respiration) of this prana, which catches the smell, two sons; one, fezzai, because the animals make a movement in it, and the voice (sound) is heard from it; the second, the wind, which brings forth sweet odors; were produced.
Just as a father orders his son to serve, these [x] pran do service.
Whoever knows the riches and greatness [x] of the pran in this way, even (to) the place where the fezza and the wind are (in every place), everything becomes subject to him; as for fezza and the wind, his riches remain standing.
And from the sight [x] pran two sons; one, the world [x] behescht; that the rain comes from him and causes crops (grains) to grow; the second, the sun, and by its light every visible thing is made; were produced.
Just as a father orders his son to serve, so these men serve to see and [x] pran.
From hearing and [x] pran two sons; one djehat, that voices come from him, and the reason [x] is to hear voices; the second, the moon, which knows (makes known) the times of works; it was produced (they were produced).
And just as a father commands his son to serve, these listen and [x] do service.
And from the heart [x] eat two sons, one is water, which makes the body pure and increases confidence (faith); the second, Bran, the mokel of the water, which was born by the increase; were produced.
And just as a father commands his son to serve, so these do the service of the heart [x] pran.
Just as water is the principle of all (things), which makes all the elements collected together, and the remaining elements are its factory (manufacture), in the same way bread is the father of the elements, and all the elements are its factory.
Since it has been said that the elements (are) born of the senses, it must therefore be said how the elements (are) born [x] prana?
It is said that at whatever time (whenever, when) the senses are born [x] pran, the elements which are born of the senses, are certainly future born [x] pran: whatever is from the son, is from the father; and that which is from the Father is from the Son. they make the body of the father; therefore, whatever proceeds from the father proceeds from the son. Thus, by ascending, everything is resolved into one.]
From this let it be known that whatever is inside the body; that is, in the breath (respiration): and whatever is outside the body; [that is], it is on the horizon, it is one.
Knowing this word, by the name of Mehdas, he said to (his) sons in this way, that I know that the senses and [x] mokelan of senses (are) one with (myself) and (me) himself with the senses and [x] mokelan of senses one I know: and I, who am bread, all these things were produced by me, they were nourished (kept by) me.
Pran is a mountain in which sight, and speech, and hearing, and the heart are; and he took these things down upon himself (made them descend): and [x] pran, when these (things) are collected, they name Brahm guer; that is, the mountain of God.
[They said the mountain of God from that respect, because it is a mine of gems of the senses.]
Whoever knows the truth [x] pran in this way, obtains victory over all the sins that are his enemies; He causes sins to be destroyed in himself.
This very pran, they say aschou; that is, giving motion to everything.
And this very bread of wealth (opulence) is also; and he is also without riches.
Oo Fereschtehha and oi mokelan, who [x] pran (to be) great riches as they knew, when (they) make maschghouli with him, he gives them (them) riches.
From this it is evident that, at the time when a man sleeps, the breath that comes up from the mouth (goes out), [the word (sound)] p'hou p'hou comes out; This very sign of riches; that oi mokelan senses with this word (this sound) they make maschghouli.
And O Djenian, the fact that they do not know [x] pran (to be) great riches is because they eat defeat and do not obtain victory.
And he who, knowing the riches of [x] pran, makes a maschghouli, he also becomes like [x] Fereschtehha.
Whoever knows the truth [x] pran in this way, obtains victory over all the sins that are his enemies, and makes the sins destroyed in himself (annihilates).
And this pran itself is also death, and [life1 [Ms. born come, life; in my ms., pran, amanuensis carelessness.]] is also
And in another place [x] the Beid mantra is also mentioned: this is the pran itself, which, at whatever time it moves downwards, [x] obtains the name apan: and at the same time as after (then) it [x] apan is bound it was, at the time when it becomes (in) stretching upward, [x] it has the name pran: as for when apan was (is) bound, pran does not go away as it left (leaving) the body.''
And this prana, which is without cessation, is not death to it: as to the body, which is dying, it has an addiction, when it is (is) with the body: both the senses and the dying body are always (are) with prana.
And he himself is (from himself) without ceasing: both body and senses are always with prana, at all times, in different worlds, above and below; that is, (in) the steps [x] of the behescht, and the steps of the descent [x] of the douzakh, the way (counts) at the same time, they are one (with) the other.
Pran, which is not dying, with body and senses, which is dying; when each of these two paths (comes) together, this prana nourishes (keeps) them.
And from these pran is immune: what? (for) these things are subject to cessation (it may happen that they cease): and prana is without cessation.
Whosoever understands this way, as he went into that (superior) world, he becomes without ceasing: and all the people of that world see him (being) without ceasing.
This prana itself, having been made into the shape [x] of Porsche, enters the body, which is warming (hot): that prana itself, which has entered, is also warming. A hundred years, having entered the body, it remains: from this very respect (about that) the life of a man is fixed for a hundred years. 17. about before. Ch. born century.] (determination) he obtained.
[That is, as long as the force of the senses remains above a place (subsists) for a hundred years; and after a hundred years, when the power of the senses has gone, you may say, prana also has gone.]
Because, having entered the body, it remains for a hundred years, from this respect it obtained the name of ssad ratsch; that is, pronouncing a hundred [x] [x] Beid: because whoever reads (pronounces), with force (power) [x] pronounces pran, his name was pran, ssad ratsch.
And since prana has the whole world kept in the midst of itself, from this respect (the idea) that everything is in it, it also got the [name] bad; that is, having a guard in his midst.
And since whoever reads (the book) Beid, aietha [x] Beid, with force [x] pran in his heart as it was kept, and has (retains); pran, bad also got the name.
And since prana, having taken all the senses, carries it down into itself, garsch1 [In ms. born garnes.] got the name; that is, taking
And having become apan, he obtained the name mad; that is, a drunken vibrating sperma (genital seed).
And these two qualities, which in him, in one place, have been collected (are), gardesnad2 [In ms. born garnes mad.] got the name; that is, grasping and vibrating.
And since he is the friend of all the world, from this respect he obtained the name Beschvamtr; that is, friendship (for) the whole world (a friend of the whole world).
Because all the senses of the Mokelan do him a service (they did), when Pran ([x] Pran) said that you are bam; that is, worthy of veneration: from this respect that the Mokelans said thus, he obtained the name bam diw.
And since he is kept from sins, from this respect he obtained the name of atr.
Because having guarded all living things, from this respect it obtained the name bhardouadj; that is, having guarded living things.
And since all the Mokelans called him their great (greater than themselves), from this respect he got the name schascht; that is, the protection of every being.
Because he first entered into all bodies and senses, from this respect he obtained the name prakasch; that is, entering first from all.
And since he is making everything pure, from this respect he obtained the name of madbani; that is, making everything pure.
Because Pran said, "I am all, and I have entered into the noble and the ignoble." from this respect tschhoudr soukt got the name maha soukt; that is, entering into the base and the noble.
And since the sense of praise [x] they made pran, and the pran made their praise approved: from this respect, it got the name soukt; that is, making it approved.
And since he entered into all living things, he obtained his own greatness, and he also made it great: from this respect, he obtained the name rak; that is, great.
And since he entered into everything, and made everything great, from this respect he obtained the name of arohedah; that is, the small and the great.
And since he entered into everything, he was going, from this respect, he got the name pad; that is, going and doing everything.
And since it is giving a reward for works, and it is not giving a reward to him: from this respect he got the name atschher; that is, giving all the earnings.
And since all that was mentioned above, with all the aieth [x] Beid and Beid (of the books of Beid), and all the voices, is in it, it obtained the name pran: from this respect (about that) all things (be) pran, and pran (to be) the beginning of works, he must have known (to know).
Andr, at the time [x] of the korban mahabarat that Beschvamtr was doing, he sat near Beschvamtr as he went. Beschvamtr thousand aiet [x] Beid, quod1 [Ms. daroun I would read dar vazan brahti, in the measure of brahti; inserting z.] is inside the brahti, he reads, and says: O Andr! This is your food. And from the blessing [x] of reading these thousand words, Beschvamtr, he obtained a place as a friend (dear [x] Andr).
Andr said: O Beschvamtr rek'heschir! you have reached the place that I, that friend (beloved), had; read the other (turn)
Beschvamtr again read the aiethai brahti a thousand [times], and said: [O Andr!] this is your food. A blessing [x] to read this, with a place that was more (dear [x]) Andr's friend.
Again Andr. he said: O rekheschir! when you have reached my dearest place: read another (in turn).
Again Beschvamtr a thousand times these aiethai brahti with. had read, he said: this is your food. By blessing [x] to read this, Beschvamtr arrived with a place that was near [x] Andr which was dearer than the two (previous) places.
Andr became very happy, said: O Beschvamtr! you have come to my dearest places: now ask me whatever you want, and I will give it to you.
Beschvamtr said: that I want you (I desire to possess) this very thing; and I have a desire to know you as you are.
Andr said: O rek'heschir! I am pran; and you are also pran: all movement and stillness is pran: and this sun, warming with its brightness, is also pran: I entered every djehat (all tracts, surfaces) with the shape of the sun: and my food is this very aiethai [x] Beid: and in the measure of what you have read; and that aietha is the form of the water of life, and is (are) the beloved of all (beings), and is the nourisher of all; and I, having become the figure of the sun, with the brightness of the heat, I remained (I remain in that measure).
And the somreh (intelligence; explanation) of these thousand sayings, which Beschvamtr had read three (3) times, Andr gave with him (him).
Since Brahti is thirty-six (36) letters, and a thousand times that measure is pronounced, it becomes thirty-six (36) thousand (thousand) letters; the days of a hundred years also become thirty-six (36) thousand [l. Hence the two are drawn out. 1. A measure contains a fixed number of letters. 2.° The year, at the time when Oupnek'hat was composed, was 360 days; and the life of a man, a hundred years. See above, p. 49, not 1.]. And since the letters [x] of Brahti all have vowels (accent), the letters (consonant) with the place (turn) of the night, and the vowels, with the place of the day; it is a hundred years (years).
Accordingly, the (measured) reward of the brat was this: Beschvamtr obtained a natural life, which is a hundred years.
And someone who knows this, as he obtained this life, and became the form of knowledge, and became the form [x] Fereschtehha, and became the form [x] Brahm, and became without ceasing, becomes one with all the mokelan senses.
And Andr said with Beschvamtr: this that I am, he is: and that which he is, I am.
And in another mantra [x] Beid is also in accordance with this, that the sun, the atma is moving and resting: this is how we must see it.
Anyone knows that prana, which is the form [x] of atma, and has five (5) divisions (portions), is akt; that is, all things were and are apparent from him; he who knows is the beginning of truth.
And those five (5) (divisions), this is: earth, and wind, and bhout akasch, and water, and fire.
Prani, which is the form [x] of atma, is itself these five (5): and these very five (5) are akt; that (because) every thing comes (goes out) from these five (5), and goes down (descends) into these five (5) itself.
Anyone who carefully considers this truth becomes the protection of all his associates (equals).
And whosoever in these five things understandeth, that when he eateth a certain thing; and a certain food; his appetite (appetite for food) will become much, and much food will arrive with him (him).
That truth is this, that water and earth are edible; and food proceeds from both of these at the same time: both fire and wind are consuming; that by the wind fire increases, and by fire food is cooked: and bhout akasch is the place of all (things); that is, the food and the eater are in it.
Whosoever knows this truth becomes the protection of all his companions: and since he understands the eater and the eaten, his appetite becomes great, and much food arrives with him (him).
And in this very earth and water, even that which is edible, [and also eating]: that which comes together, vegetables, is edible, and animals, eating; because animals eat vegetables.
And among living things also, whatever [teeth] (e) has an upper and lower side, like man and other things, is an eater; and besides these (except these) the greatest part (most) of animals are edible: what? (for) those which have [teeth] on both sides are greater than those which do not; and it is fixed that the eater is greater than the eater.
Whoever knows this truth will become greater than his fellows.
Whoever knows that in the midst of eating and eating [x] the atma appears and is light, he also becomes visible and light in the midst of everything (things).
Whoever [x] knows that the atma is visible and light in the midst of plants and animals, he also becomes visible and light in the midst of all (things).
[The sign [x] that there is [x] atma in vegetables is their moisture (juice): and] the sign [x] that there is [x] atma in living things is their heart.
Since in living beings there is also moisture, and there is also a heart, in them there is more apparent atma and more light: and in vegetables, there is moisture (juice, humidity); and the heart, as in living things, is not.
In the midst of living beings, even in this man himself, there is more apparent atma and more light. Why? because the intellect is perfect in man.
With respect to that (idea) that man is, as he understood, he (understanding) speaks; as he understood, he sees, and knows more of things to come, and he understands things to be known and things not to be known; and, from the body (through the body) which is dying, he wills that [x] atmai know that he is not dying: this wealth (these riches) of knowledge, since it is peculiar (proper) to man, is for him an exuberance ([x] moreover, pre-eminent) over other living things it is.
In all other living beings this very knowledge ([x]) is to eat and drink: and, like this (man), they do not speak with intelligence, and with intelligence they do not see, and they do not know what is to come, and they do not understand what is to be known and what is not to be known: in the midst of these this is the very quantity of knowledge.
All living things, according to their knowledge and understanding, which they had in this world, go with other worlds (to other worlds).
This very person, man, is the surrounding sea (ocean), and is higher than all the worlds.
At the time when his volition (desire) is for the delights of the world of the earth, let no one (anyone) say that it is not suitable for these (commensurate, proportionate, congruent with them); For, indeed, he is more worthy of him (he is worthy of the greater, the higher): at the time when the volition of the world [x] becomes fezza, let no one say that he is not worthy of this; nay, he is more closely related to him: at the time when the volition of the world's delights [x] is behescht (to him), let no one say that he is not related to this one; nay, he is more closely related than he.
This person is full of desires.
And there are five (5) things in this person: the heat that is in this person is fire: and every place that has (through which a passage, passage) is bhout akasch: and blood, and phlegm, and sperm (genital seed ), that which is in it is water: and the whole body is dust (earth): and its food is wind.
And this prana itself is five divisions (divisions); that is, pran, and apan, and bian, and saman, and ad(v)an.
And all the mokelan senses are in the middle of pran and apan; which is sight, and hearing, and heart, and speech.
And at the time of [x] passing away (of death), all these things are destroyed (annihilated) in [x] pran; and pran, with the wind [x] outside one becomes.
The work [x] of the korban is particular (proper) for the body: and all these, the workshop (of them), is the speech and the heart; that whatever has passed into the heart comes (to the tongue) with the tongue; and whatever comes with language comes (is accomplished) with work (to work).
And the work [x] korban is also five (5) divisions: one, aguen houtr; the other, darschen pouran mas; others, tschatr mas; others, pas; other, sarm.
All djak'ha is (are) in these djak'ha and these four (first) djak are (are) in djak sarm.
Just as man is a rider on a horse, and prana is a rider on the senses; above these djak'ha sarm is a knight.
And pran is the form of measurement of brahti: that; just as all the measures entered into the brahti measure; all the senses entered into the prana: and, just as one measure of brahti numbered a thousand (produces to a thousand), one prana became all things.
Because in this adhiai, until the end, the method was to bring (execute) the work with the place, therefore it becomes the past (left).
Adhiai is the third absolute.
[Adhiai fourth.] Brahmen.1 [Adhiai worthy of special attention. In the beginning of things, the soul alone and unique: the production of the first agents, the senses and the main parts of the body, the elements, and their adaptation to each other.]
First, [before all] production, the Atma was unique, and there was no (thing).
Atma made volition, which: I will produce the worlds: he made all these worlds produced.
He first produced these four things; anbheteh, and marikh, and mar, and ap.
And anbheteh is water, because the place [x] is above the behescht (is): and marikh, the world [x] is fezza, which is between the behescht (and the earth): and mar, the world of the earth; that is, there should be death in it: and ap, water, is under all the layers of the earth.
Again, when he created, he willed (willed) that this world which he produced (these worlds which he produced) should also make the guardians of these products; so that, without guardians (for want of guardians) the world [does not become corrupt, and] does not become defective.
From this respect (therefore) he made a will that [x] loupalan, (who are) the guardians of the world, should make products.
From the midst of the water he brought a figure without senses.
Because of it, the creator (the creator) made a volition, (that) the mouth should be produced: like an egg that is broken, the mouth was split (opened); and, from that mouth, speech proceeds at the same time; and from speech, O mocker of speech, which is fire, it was apparent.
After that (afterwards) the fissure (opening) of the two nostrils was apparent: and, from the nose, [x] breath was apparent to strike (breathe): and from [x] to strike breath, O Mokel [x] to strike breath, who the wind (air) is, it was apparent.
After that there was an appearance of the slit of the two eyes: and from the eye, the sight was apparent: and, from the sight, O Mokel, the sight, which is the sun, was apparent
After that, the fissure [of the two holes] of the two ears was apparent: and, from the ear, the hearing was apparent: from the hearing, O mokel of hearing, which is djehat1 [Djehat, particles of air, transmitting sound.], it was apparent.
After that, the sense of touch was apparent from his skin. And the hair was the product of the body: and, from it, all the vegetables were apparent (they were apparent).
After that, there was a heart appearing in his breast: from the heart, O his mokel, which is the moon, it was appearing.
After that, the focus was apparent; that the pran and the apan were bound together upon him.
After that, a place [x] to drive excrement (anus) was apparent: and from that, O his mokel, which is mout (death), was apparent.
After that, the special member of generation and procreation (the penis) was apparent: and, from that, the sperm (genital seed) was apparent: and, from that sperm, from its mokel, which is water, was apparent.
And these very mokelans of his (produced body), who were produced, are the keepers of the worlds: and all these mokelans, who are the keepers of the worlds, from being [x] produced worlds, have fallen into the chain of worlds, which is the depth of the sea.
And Mokelan made them captive (subject to them) with hunger and thirst.
And Mokelan with Atma said; that, make for us a fixed (determined) place, that when we were in that place, we would eat and drink water and food.
(the spirit) made the shape of a cow present, (saying), that, having entered into it, eat food and water.
Mokelan said that this is also not suitable for us.
He made the figure of a horse present, (saying) that, in after entering this, eat food and water.
Mokelan said, [that in the ox there is an abundance of utility because of sustenance (necessaries of life); and in the horse there is advantage because of the riding of the man]; because even this is not suitable for us.
After that he made the figure of a man present, (saying) that, having entered into it, eat food and water.
Mokelan said that we have obtained a good place; from this respect, that doing works is pure this figure itself.
After that, the atma with [x] mokelan said, that enter into your proper seats.
Mokel fire, becoming speech, entered the mouth: and mokel wind, becoming bread, entered the nose: and mokel sun, becoming sight, entered the eye: and mokel djehat, becoming hearing, entered the ear: and mokel vegetables, being made of hair, entered into touch: and mokel moon, becoming heart, entered into the breast: mokel death, becoming apan, entered into the navel: and mokel water, becoming sperm (genital seed), entered into the instrument of generation and production.
When they entered Mokelan (they were), they were hungry and thirsty, and they said; that, for the sake of [x] eating we (our food) also make a thought.
Atma said: I make you partakers of these very things: you take your proper (your) part from all these.
Whoever gives [x] korban with a mokelan ([x] mokelan), the hungry and the thirsty [having become partakers of these things, take their share; from that respect (for the reason) that, otherwise (unless) from hunger and thirst] mokelan [x] they do not make (they do not accept) the approved korban.
The creator (the creator) reflected that, since I made the worlds and the guardians of the worlds products, and gave them hunger and thirst, for the sake of their food something must also be produced.
As he brought water into his heart (water as he thought), from that water he produced a figure, which was stillness and movement in it.
That very shape which was produced, itself became food.
Figure of food (made), because he knew; that I am the food of all things, escapes from this respect.
That very person; [x] A mockery of the senses had entered into it; he wanted to take food with his speech; he could not take it. If with speech he had taken, when [x] he had given the name of food (by naming food), the speaker would have been satisfied: hence it is known that he could not take food with speech.
He wanted to take food when he smelled it; He could not take it. If he caught them when he smelled them, when he smelled food, he would be satisfied by smelling them.
He wanted to take food when he saw it; he could not take it. If he took it with his sight, when [x] he saw [food], the seer would be satisfied.
He wanted to take food when he heard; he could not take it. If he were to take it when he heard it, when [x] he heard the message of food, the hearer would be satisfied.
He wished that he should take food by touch; he could not take it. If he could take it with a touch, with a touch of food, he would be satisfied by making a touch.
He willed that he should take food with the reflection of his heart; he could not take it. If he took food with reflection of his heart, when he thought about food, he would be satisfied while thinking.
He willed that with the instrument of generation and procreation he should take nourishment; he could not take it. But if, with the instrument of generation and procreation, he took food, and from [x] taking pleasure (carnal commerce), taking pleasure, he would be satisfied.
At the time when he willed, that from the apan wind (through the apan wind), which has become pran, should be in his mouth, he should take food; he took it and ate it.
Taking food and bringing it down, this apan is the wind itself: the life [x] apan of the wind, this very food is.
The creator (the creator) made a thought again, which; I have produced all these things myself: but without me how will the occupation (operation, action) of these things be? I, by what way shall I enter the body? He himself entered Pran by the way of the foot: it must (be) a special way for me.
Speech acts through the mouth: smelling acts through the nose; sight acts through the eye; hearing acts through the ear; touch acts through touch; the heart acts through thinking. does: apan wind does his action in a particular way: and the member does his particular action in his own way.
What am I doing in the midst of these things? these are the actions of these that have been mentioned.
At that time, the line that is above the top of the head, and separating the two parts of the hair of the head, as he made a hole in that line, the atma, by way of the brain, entered the body.
From this respect (about that) that gate got the name Pedrat; that is, fixed facts.
And they command that gate [Samskretic, mandan hasanam, to smile.] They also say; that is, the way of joy.
Other ways, the way [x] to enter is the meaning of those who are with (in) the place (vice) of the servants.
This is the way of joy, the way [x] to enter the Atma, which is the king of all things.
The way [x] for the senses to enter, which are in the place of servants, is another: and the way [x] for the soul to enter the body, the brain (is).
And the king, who entered the body through this gate, has three (3) seats, which are three (3) aousthai: this is (his) house itself; [this is (his) house; This very house is (his)]: that is, in the wake, he is also in the body; in sleep, he is also in the body; in sleep and rest, he is also in the body.
At the time when that atma entered from that gate, since it was mixed with the elements, they call it djiw atma.
After that (afterwards) he made a reflection, quof, am I myself here in the body djiw atma, or am I something else?
Because the direction (institution) came at the same time, and made that person educated, he knew this very djiw atma like [x] tsched akasch surrounding (filling every place) in every place.
Because he knew all these [x] to be atma, the name of this knower was avandr; that is, he saw all these [x] Brahm (to be).
And since O Fereschtehha [x] say the word in the veil (in the riddle) they have a friend (they love), this avandr, Andr they said. covered with particulars, under a veil, that is, expressed in an enigma; and in those ancient times, inspired by the god, in the Indus, this manner of speaking was primarily used.]
Oi Fereschtehha they have a friend (they love) what word they speak on the veil, they speak the word on the veil.
Adhiai is the ninth absolute.
Adhiai the tenth (10). Brahman
The fetus, which is produced, is on the father's back; that sperm (genital seed) is: and sperm (genital seed) is the principal of all the members and ingredients (parts) of the body.
And the sperma (genital seed), on the back of the father, without that which (before) is in the womb, has itself kept within itself.
And when he entered from his father's back into his mother's womb, when he became one with the mother, he took a fixed (seat) in the womb, (conception) [x] the birth (birth) takes place for the first time.
As the other members of the mother are, this also becomes one member (one part of the body) of the mother.
Since the husband himself became a sperm (genital seed) and entered the woman's womb, they do not strike the woman, because he himself became her form: and they do benevolence with the woman.
And the woman also, since the husband has entered into her, takes care of him and nourishes him.
Since in this state the woman has become the guardian and nurturer of the husband, the husband must also become the guardian and nurturer of the woman.
And the pregnant woman keeps the child in her womb.
And the husband, with the vows [and] the works which are determined, takes custody of the child, first born from [x] and after being born from [x]: and the father, who is the child, in the womb and after being born from [x], conforming to (according to) the precepts [x] Beid keeps watch, in truth, he keeps himself: what, from these works, is the increase of offspring in the world.
When the mother gives birth (gives birth), [x] the second birth takes place in this world.
When (the child) was born in this world, (and) the father was doing the work (the commandment), and the father was freed from the works and returned (discharged his debts according to the law); and when the father became old, he left this world, and went with him to another world (into another world), [x] the third birth is [the third birth, in which the father becomes the son, and is born into heaven.].
He is the same father who first became a sperm (genital seed) on his back, entered the womb of a woman, and as he came into this world, he went with that world (into that world).
And in another place [x] mantr [x] Beid is in accordance with this (exposition), which:
Bam diw said that; I, in my mother's womb, knew the degrees of apparent existence of all [x] Mokelan senses: and I too had fallen into the bond of birth and descent (into this world), and of apparent existences without end, which were like iron cages: those with force ( by virtue) of knowledge as broken, like a hawk that made a net as pieces, flying with the air (into the air); from that chain of apparent existences and iron cages, I came out and became liberated.
He said this to Bam Diw in his mother's womb.
Whoever, like [x] Bam diw, understands this word, he too has become free from the bonds of the body, as he went with the upper worlds (to the upper worlds), and with all volitions (to all volitions) he reached, without ceasing and freed (saved, happy) becomes
Adhiai is the tenth absolute.
Adhiai the eleventh (11)
The gathered rek'heschiran having been made in one place, when together (one with) the other said, that; in the midst of [x] prana and senses, and [x] mokelan of those that are in the body, who is the atma? what shall we do with him (that) maschghouli? with regard to that (idea) that one greatness (a great thing) entered by the way of the foot; and one greatness, from the way of the head: in the middle of these two, which is the atma?
They knew (that) that atma is, because, with verification (certainty), they see from that very thing; and they hear from him; and from that very thing they are scented; and they speak from him; and from that very taste they comprehend (perceive) a sweet and acrid taste, and other things.
And hard, is his name; and the heart is its name; and the form of knowledge is its name; and commanding is his name; and pure knowledge is his name; and Kian great, is his name; and not forgetting, it is his name; and making an occupation (acting) in the senses is his name; keeper, is his name; making a division (discerning) between true and vain (false), is his name; His name is the book of his law; and committing sin is his name; and doing treatment (healing) is his name; and making a memory (memorial), is his name; and doing volition (willing) is his name; and giving life, is his name; and taking pleasure is his name; and making desire is his name.
All these names are (are) the form of a scientific name.
He himself, he himself, is Brahma; He himself is Andrew; He himself is Pradjapat; and he himself is all Fereschtehha and mokelan.
And of these five (5) elements, which are water, and fire, and wind (air), and dust (earth), and skasch, he is also.
And the seeds are great and small, too.
Furthermore, that which came forth from the earth, and that which came forth from the egg, and that which came forth from the womb, and that which is a creation (creature) by the will of God, is himself.
And horses, and oxen, and men, and elephants, and all living things, from feeding and flying, [and walking,] and resting, all things are also that.
And giving motion to everything, even he is.
And the place (dwelling, seat) of all (things) is also that.
And let all things be produced by him, and be (subsist) in him, and be destroyed (annihilated) in him.
He is also giving motion to the whole world.
And this very form of knowledge is Brahm.
And this djiw atma, at the time when the form of knowledge is made, and understands itself, as it left this world, (and) went with that world (to the other world), and obtained all volitions, becomes without ceasing.
The eleventh (11) of Adhiai is absolute.
The Deaai (vow), which, in the time [x] that this Oupnek'hat was begun and fulfilled, must be pronounced, that is:
Let my words remain in my heart; and let my heart remain in my speech: and let the main (best) of speech appear over me (let it come out of me): also day by day, let [desire] increase! O heart, and my speech! you be the ones showing the way (the book) Beid: and that which I heard from (the book) Beid should not be given to oblivion; and I will rightly say: let this be (be) my guardian, and be (be) the guardian [x] of the enemy (of my preceptor).
It is absolute [Oupnek'hat] Asarbeh, extracted from Rak Beid.