Oupnek'hat, by Anquetil Duperron

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OUPNEK'HAT ANBRAT BANDEH
That is, a drop of the water of life
from Athrban Beid (taken down).
[English Version by Google Translate]

Del (heart) is two divisions (of two kinds); one thing, it is not pure; and one, pure.

A heart that has volitions in it is not pure: and a heart that is without volition is pure.

The reason for the capture ([x] of the capture) and the liberation of a man, since this is his heart (proceeds from his heart).

The desire of the heart is the cause of the capture; and [x] the volition of the heart is wanting, the cause of liberation.

As long as the heart does not become pure (empty) of volitions, it does not obtain liberation.

Therefore, whoever wants liberation, must make longings from the heart.

At the time when the volitions are far from the heart, and the heart of the niloufer has brought it into its restraint (man), at that time he understands that I am Brahm, and he obtains the highest level, which is the limit of all levels.

And to make a retention of the heart from the supervening thoughts (to claim it from them), until the time that (until) all the volitions were not far from it (while the heart must be restrained and applied to itself alone).

This very thing is maschghouli, and the excess (perfection) [x] kian, which is knowledge: and otherwise whatever is from this, speech is vain.

Indeed, the atma does not enter (into knowledge) with knowledge; the thought did not reach him (to him); that (because) it is superior (higher) than thought: in this very way, there is also nothing that does not enter with thought; what? (for) he is the form of all thoughts.

He does not enter (into the conversation) with the conversation; that the speech did not reach him (to him): in this very way, it is also not that it does not enter with the speech; which is the form of all speech. neither to be expressed in speech, nor to be expressed: to affirm contradictory things about him, equally true and equally false: everywhere absolute existence, everywhere nothingness.]

Let such an atma (man) know, that his ratio (relation) with everything is equal: and it is equal in the mosquito and the elephant.

A person who knows the atma in this way [x] becomes his atma.

Way [x] to make friendship with that soul; that is, the cause of friendship is the mention [x] pranou, that it is his: and this is his great name: and the mention of his name, [cause] [x] to reach with him (to him).

When the person arrives at a place, which, in that place, mention is not contained (it is not capable of mention): what? (for) no name, and (no) quality can come with him (to him): let all things be negative in him (they are nothing); unless learned (beyond learned), which he did with this name of the great maschghouli, he remains in the form of hasti (existence) and knowledge, and the result of pure joy.

It is a being that is not capable of partition; and alteration has no way in it; and is immune (from everything).

At the time when (man) knows that I am of this kind of Brahm, let him become Brahm.

And that Brahm is of that kind, which has no quality; and there is no figure for him; and it does not have the quality of being separated from being (from suppositum); and it is always standing (subsisting) by itself: and it has no end: and it has no producing product: and [x] it has no sketch that is, he has no similitude (similar to himself): and the senses do not reach (to him) with him: he has no first (beginning): from [x] to know him, O kiani and unitary, let him be liberated (blessed).

The truth of unifications is this: let (man) know that, in the beginning (origin) there is no resurrection (restoration), and there is no production; that is, no thing was produced; and it is not for [x] to perish (destruction) from any thing, and [x] is not to be bound (to become a particular being); and any maschghoul becoming (existing) with him (him), is not; and anyone who wants to be makt and liberated (to be happy) is not; for indeed [x] there is no makt and liberation either; the truth of unity, and the opening (exposition, beginning, beginning) of unification, this is itself, and indeed so.

Brahman is absolute.

***

Brahman.

It is necessary that [x] the atma, which is always above (in) one state, in the state [x] djagrat, and in the state [x] sapen, and in the state [x] sak'hepat, that atma itself (man) should know.

State [x] djagrat, nasout of the world; and the state [x] sapen, the malkout of the world; state [x] sak'hepat, djabrout of the world; and (status) [x] teria, the meaning of the world is lahout (it designates); that is, a being becomes (is).

When he knew these three (3) states, one atma (to be), he, having passed these three (3) states and worlds, the form [x] teria, which is the being of the atma, became, (sic) remains.

At that time, it is not for him to go and come to any world [x]; with regard to that (idea), which, at whatever time he knew, that I myself am Brahm, therefore (to) what place should he go, and (into) what place should he come?

Those three (3) states with (in) the imagination separated (what) appeared: when the imagination arose (went), each of the three (3) states became one being.

And in all fine and gross bodies, and in all animating bodies, he himself is one Atma; that is, it is one soul.

That one Atma, which appears separate and separate in bodies, is like the moon, which is one, and appears in many vessels, which are full of water, separate, separate, and many (multiplied).

And just as Bhout akasch (air), which surrounds (completes, penetrates all), and is full in all the bottles (fills them): and at the time when the bottles are carried from place to place (to place), that Bhout akasch from place to place he does not go; those same vessels move: in the same way, these bodies, fine and gross, of man, whether in this world or in that world, that they make motion and go, that universal atma did not make motion, and does not do, and does not have motion, and in every place he is full (he fills every place), and he is all.

Just as there are different flasks, in which Bhout akasch is full (fills them), separated from [x], separated (what) the flasks are, in [x] Bhout akasch separation does not take place; from [x] break the bottles, [x] Bhout they do not break the atma. It is in this way, that different bodies are separated from [x], and that these results become, the atma does not become separated, and does not become perishable, and does not die.

The difference of this quantity is between Bhout akasch and atma, that, Bhout akasch has no knowledge and knowledge; and atma is the form of knowledge and knowledge [The supreme mind, atma, here clearly, science, by the faculty of understanding, is distinguished from the first matter, Bhout akasch, the original ether, which includes and pervades the four elements: and that atma, the cause and soul of all, produces all things , moves, makes himself visible in all, always one, producing nothing outside himself, only by his love, maya, acting, neither movement itself, nor multiple, nor visible, visible to the eyes of the body.].

This production of the world, which is the name and form, and the cause shown (to be) it, is Maya; that is, the true volition of the production of the world.

With himself this audia maya (itself in this ignorance maya), which is the name and figure, that Being, which is the figure of joy, was covered. that being himself, [and himself] anand sroup (being a man) sees.

As the light of a lamp makes the darkness of the night far away, so the light of knowledge makes the darkness of ignorance far away; he sees himself with his light (that being).

The way [x] to reach with him (to him) Brahm, is this one way:

Always, [x] pranou, which is oum, and the name is great, (to be) Brahm as he knew, when with this great name (to this great name) he makes maschghouli.

At the time when, from the abundance [x] maschghoul(i), this term passes (leaves), and takes the sense of this term (attending to the sense of the sole), that being Brahm, becomes Brahm: when the mention rose from the midst (disappeared), making a mention, [x] is mentioned.

Whoever has the volition of eternal liberation, and the volition [x] to obtain anand sroup, [and] wants all his diseases to do far away, for him this is the very way, there is no other way.

The way [x] maschghouli [x] Brahm, there are two ways (there are two ways): one, small; second, great

A small way, that is, that maschghouli (doing), making a mention, and mentioning, and remembered, separated as he knew, makes maschghouli.

When [he is] perfect [in this] way, when he reaches the great way (to the great way).

1 [The highest perfection, the great way, leading to the great Creator, the thinker, to make the idea and the object one, so that only Brahm existent remains. separation (difference) from the middle arises (disappears), pure (alone) Brahm remains.

From this great path, he reached (to) Pra Brahm, that is, (to) the great Creator.

***
Brahman.

First, the principal [x] Beid, which is Oupnek'hat; that is to say, the principal part of the divine book, which [x] says of unification and secrecy, must be covered; repeated (turn), with sharp intelligence and absolute caution (attention) let (man) see and understand; and with proof2 [The divine books themselves are to be read with judgment, examination, critical discussion.] (argument) ingenious (judgmental) and narrated (explained) certain knowledge to show, to know, that I am Brahm, and all is Brahm.

As he knew this, and showed that he had acquired this [knowledge], let him leave all books and all works.

In the same way, at the time when the different grains are cooked (ripe), they take the grain from the pale and clean skin as they did, and throw away the straw and the skin: in the same way, all the main grain, and all the pith, which is Brahm, takes it, and books let them leave

And although Beidha and the divine book are many (they are maids), and [x] there is much unification; yet the desired (object) of all (entities) is one, that is the oneness (unity) of that being.

Just as a female cow, there is a lot of color with color (there are many different species of cows); yet the milk of these themselves has one color and one state (one nature): just as they are learned much and without number; [and] the mode of knowledge and maschghouli of each one, with this reason (this reason is one).

O seeker of truth, and sincere disciple! if you want to make the sorrows of the world far from (yourself), take the very heart of wood, which from the movement of that wood, from the coagulated milk, which is the main thing, comes out, so that you do, take the cream and the main knowledge of all teachers.

Just as a rope and a tree are twisted together, and from [x] rolling it, fire comes out of the other tree: in the same way, with the rope [x] kian, which is the knowledge of the truth, that you bind your heart and give motion, light, which it is the form of being, and it is Brahm, and it is atma, and it is not capable of partition, and when it is self-standing (subsisting by itself), it is the form of joy; know that very light, that I am that light.

O great Kianians have ordered (said) this, that all the elements (beings) of existence are in him, and he (Brahm) is in all the elements (beings) of existence.

And he is the helper of all (beings).

I am that Bas diw, I am that Bas diw; that is, that great [x] Fereschtegan, that all is in him, and he is in all, and that having guarded is all, he is I.

It is absolute [Oupnek'hat] Anbrat Bandeh, that is, a drop of the water of life; from Athrban Beid (taken down).

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OUPNEK'HAT
TIDJ BANDEH,
Ex Athrban Beid (desumptum);
Id est, gutta luminis.
[Latin version]

Maschghouli magnus, Tidj bandeh est: et hic maschghouli, ens est, quod ab omni mundo superius (celsius) est, et in medio cordis est, et valde subtile est, et forma gaudii est, et forma potentiae est, et forma eclipsationis (crassitiei) est, et forma subtilitatis est, et magnum est, et cum manu adducere id difficile est, et servitium (cultus) ejus difficile est, et videre (illud) etiam difficile est, et id firmiter constrictum capere etiam difficile est; id non potestas scit (non possunt scire); et docti et scii cum littore (ad littus) illius maris sine termino non possunt pervenire.

Primum oportet quod homo super [x] comedere escam praevalens (victor) veniat; et super iram praevalens veniat; et super societatem (consortium) cum homine praevalens veniat; et super [x] firmiter retinere sensus praevalens veniat; et a frigore et calore aeris, et a laetitia et moerore, et a laude et vituperio, et similibus his, liberatus factus sit; et ab egoitate, et volitione, et spe praetergressus sit; et ullam rem propter seipsum custoditam non habeat; et propositum rectum habuerit; et in corde ejus seccus (aliud) a beneplacito et servitio directoris, petitum (objectum) non sit.

Hujusmodi discipulo tres (3) portae sunt; una, derelictio; secunda, conatus (cura, actio cum contentione); tertia, fides cum (fiducid in) directore: et ex his tribus (3) portis, via ante super eum aperta efficitur.

Djiw atmai, quod hens nomen habet, tres (3) sedes habet; quod, mundus nasout, et [mundus] malkout, et [mundus] djabrout sit: et principium (originalis) sedes [x] djiw atma, occultum est.

Et major ab illis tribus (3) sedibus est:

Et praesens et nutriens est: et sine loco est: et similis [x] bhout akasch circumdans (omne complectens) est: et [ex 1 [In meo ms. dar hameh havas lattif oust: in omnibus sensibus subtilis (vel subtilibus) is est.]] omnibus sensibus subtilis (subtilior) is est: et gradus magnus Beschn, is est: et tres (3) oculos habet: et tres (3) qualitates habet: et locus omnis (entis) est: et habens tres (3) mundos est: sine figura est: et sine motu est: et sine dubio est: et cum se (per se) stans (permanens) est: et cum aliqua re indigens non est: et ulla qualitas, et (ullus) color alius in eo signum (impressionem) non facit: et omnes qualitates et colores in eo sunt: locus, quod loquela et recogitatio (illuc) non pervenit, is sciens et perveniens cum eo (ad illum locum) est: eum e cognitione pura, ipsum cum ipso potestas obtinet (possunt obtinere): et ullum nomen, quod cum vocabulo compositum, et (vel) simplex (unius vocabuli) est, cum ente (ad ens) ejus non pervenit: et is forma gaudii est: et gaudium ejus ex altero non est: et eum cum difficultate potestas videt (possunt videre): et is productus non fuit: et ei [x] perire non est: ei propositum et apertio (exordium) intentionis (prima intentio) non est; is perpetuus [est]; et [is] stans est: et sine defectu est: et is Brahm est: totum corpus etiam is est: et anima etiam is est: et limes etiam is est: et terminus omnis (rei) etiam is est: ei scientia separata (varia) non est: is forma scientiae est: et atma is est: et maha akasch is est: forma entis, quodcircumdans omne, est: et praesens est (ubique): is ipse cum seipso plenus est: non scientes, eum non est (non esse) sciunt (arbitrantur): non existentia cum eo (ad eum) non pervenit: is semper est: eum non mentionem potestas dicit (possunt dicere); et non, mentionem facientem; et non, memoratum: et omnes mentiones, mentio ejus est: etomne, is est; id est, mentio etiam is est; et mentionem faciens etiam is est; et memoratum etiam is est: et is ab omnibus qualitatibus vacuus et immunis est: et ab eo superius ullum (ens) non est: et a quocumque superiore superior est: et is in recogitationem non ingreditur: ei vigilia (vigilantem esse) non est: quid? (nam) alicui, quod (ei) somnus sit, vigilla sit; et is a somno et vigilia immunis est.

Et ulla persona non est, quod eum verum non sciat: oi kianian et docti, eum principium omnis (rei) sciunt; et ulla persona non est, quod illud ens lumen magnum (esse) non sciat.

Cuicunque cupiditas non sit, et error ex incuria non sit, et timor non sit, [et] praesumptio non sit, et volitio non sit, et ira non sit, et opera mala non sit, et frigus non sit, et calor et fames et sitis et propositum et apertio propositi non sit, et superbia non est, et vanitas scientiae non sit, et a potentia [et] sine potentia et laetitia et moerore timorem non habuerit, et ab omnibus his liber factus sit, is illum Brahm magnum obtinet, et illum Brahm magnum obtinet.

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

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OUPNEK'HAT
TIDJ BANDEH
From Athrban Beid (taken);
That is, a drop of light.
[English Version by Google Translate]

Maschghouli is great, Tidj bandeh: and this maschghouli is a being that is higher (celsius) than all the world, and is in the middle of the heart, and is very subtle, and is a form of joy, and is a form of power, and is a form of eclipse (thickness ) is, and it is a form of subtlety, and it is great, and it is difficult to bring it with the hand, and its service (worship) is difficult, and to see (it) is also difficult, and it is also difficult to grasp it firmly; power does not know that (they cannot know); and scholars and scholars cannot reach the shore of that sea without a limit.

First of all, it is necessary that a man should come over [x] to eat the meat prevailing (victor); and let him prevail over the anger; and over the partnership (consortium) with man he should prevail; and upon [x] let the prevailing sense come to hold fast; and from the cold and heat of the air, and from joy and sorrow, and from praise and reproach, and the like, he was made free; and let him pass over from egotism, volition, and hope; and he shall not have any thing kept for his own sake; and he had the right intention; and in his heart there should not be a request (an object) to be separated from the good pleasure and service of the director.

There are three (3) gates for such a student; one, desertion; the second, effort (care, action with tension); the third, faith with (trust in) the director: and from these three (3) gates, the way is made open before him.

Djiw atmai, which has the name hens, has three (3) seats; that the world is nasout, and [the world] malkout, and [the world] djabrout: and the principle (of the original) seat [x] djiw atma, is hidden.

And the greater of those three (3) seats is:

And it is present and nourishing: and it is without place: and it is like [x] bhout akasch surrounding (everything embracing): and [ex 1 [In my ms. dar hameh havas lattif oust: in all subtle (or subtle) senses he is. has: and is the place of all (beings): and having three (3) worlds is: is without form: and is without motion: and is without doubt: and with itself (by itself) is standing (permanent): and with any thing he is not needy: and no other quality and (any) color makes any other sign (impression) in him: and all qualities and colors are in him: a place that speech and reflection do not reach (there), he knowing and reaching with it (to that place) is: it from pure knowledge, the power obtains (can obtain) it together with it: and any name that is compounded with a term, and (or) is simple (of a single term), with its being (to being) not he has reached: and he is the form of joy: and his joy is not from another: and the power sees him with difficulty (they can see): and he was not produced: and he [x] is not to perish: for him the purpose and opening (beginning) of intention (the first intention) is not; he [is] eternal; and [it] is standing: and it is without failure: and it is Brahm: the whole body is also it: and the soul is also it: and the boundary is also it: and the limit of all (things) is also it: to it separate knowledge (various ) is not: he is the form of knowledge: and he is atma: and he is maha akasch: he is the form of being, which surrounds everything: and he is present (everywhere): he himself is full of himself: not knowing, he is not (not to be) they know (arbitrate): non-existence does not reach with him (to him): he always is: power says (they can say) that he is not mentioned; and not, making mention; and not, mentioned: and all mentions, it is a mention of him: indeed, he is; that is, it is also a mention; and he is also making mention; and he is also remembered: and he is empty and immune from all qualities: and there is no (being) higher than him: and he is higher than whatever is higher: and he does not enter into reflection: for him there is no vigilance (to be vigilant). what? (for) to someone, what is (to him) sleep, is vigil; and he is immune from sleep and wakefulness.

And there is no person who does not know the truth of Him: O Kianian and learned, they know Him to be the principle of all (things); and there is no person who does not know that that being is a great light.

Let there be no covetousness, and let there be no error from carelessness, and let there be no fear, [and] let there be no presumption, and let there be no volition, and let there be no anger, and let there be no evil works, and let there be no cold, and heat and hunger and let there be no thirst and purpose and openness of purpose, and there is no pride, and there is no vanity of knowledge, and he has no fear of power [and] without power and joy and sorrow, and he has become free from all these, he obtains that great Brahm, and the great Brahm obtains it.

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

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OUPNEK'HAT
KARBHEH,
Ex Athrban Beid (desumptum):
[Latin Version]

1 [In ms. nat. textus [x] Oupnek'hat incipit a voce, Brahm badia etc.] Brahm badia, quod scientia unificationis est, via [x] cognoscere verum (veritatem) illius, scientia corporis humani est.[/b]

Ex hoc respectu (idcirco) veritas hujus corporis dicta fiat.

Hoc corpus ex quinque (5) rebus compositionem obtinuit; et semper in medio quinque rerum sit: et sex res custodientes id sunt; et cum sex (6) funibus ligatum fuit: septem dehat, id est, septem guttae, in medio ejus est: et tres (3) khaltt (res mixtae), in eo est: et duos locos productions habet: et quatuor edulia habet.

Et hae res, in medio omnium animantium est.

Ex quinque (5) rebus, quod compositum id est, hae quinque est (sunt); quid, pulvis (terra), et aqua, et ignis, et ventus (aer), et bhout akasch, sit.

Pulvis, quodnam est? et aqua, quodnam est? et ignis, quodnam est? et ventus, quodnam est? et bhout akasch, quodnam est?

Quidquid in corpore duritiem habet, illud pulvis (terra) est: et quidquid iens et iluens existens est, illud aqua est: et quidquid calorem habet, illud ignis est; idestaestus (color): et quidquid motum habet, illud ventus est: quisque meatus parvus et magnus quid existit, illud bhout akasch est.

Et quinque (5) res, quod corpus in illis est, (ex his) pulvis corpus custoditum habet; et aqua pulverem fermentatum facit; et ignis corpus coctum (maturum) et lumen facit; et ventus corpori incrementum dat; bhout akasch corpori locum dat.

Quemadmodum e [x] sufflare, lagenae operarius lagenae ventrem productum facit, et lata fit; proinde (porrp) flatus lagenae operarii cum loco (vice) venti est, quod lagenam magnam facit: et meatus (canalis), quod lagenae operarius ex illo meatu ut sufflavit, et venter lagenae magnus ostensus est (effectus est); ille cum loco (vice) [x] bhout akasch est, quod locum dat 1 [Bhout akasch, meatus, spatium, canalis, porus in corpore, locum dans omni enti, aether ipse ubique, quocunque permeans, et, cum loco, aetheris ope, sensibus, ipsi cordi, intellectui, facultatem tribuens, communicationem inter corporis partes, inter sensus externos et internos efficiens.].

Propter [x] audire vocem, in aure locus datus est: propter tactum, pelli locus datus est: quid? (nam) tactus a pelle corporis est: et propter [x] videre imagines et colores, oculo locus datus est: et propter [x] sumere gustum, linguae locus datus: propter [x] sumere odores, naso locus datus: et propter [x] sumere voluptates, membro particulari locus datus est: et propter [x] pulsum facere superfluum (redundans, excrementum), ano locus datus est: propter [x] intelligere, intellectui locus datus est: et propter volitionem, cordi locus datus est: et propter [x] litteram percutere (loqui), loquelae locus datus est.

Et illae sex res, quod servantes corpus est (sunt), sex escae sunt; dulce, et asperum, et salsum, et amarum, et acre, et dactilus immaturus: ipsi hi sex funes et sex fili, quod corpus cum illis ligatum fuit; et alimentum (iis) comprehensum est: et hi sex [funes] et corpus stans (firmum) habet (habent).

Et decem res aliae est (sunt), quod corpori robur dat: septem sour; id est, septem harmoniae; et audire nuncium gratum, et audire nuncium malum, et nomen rerum.

Et amplitis est (sunt) septem funes, quod in medio corporis est (sunt); album, et rubrum, et nigrum, et viride, et roseum, et flavum, et ssandalinum.

Ex ipsis his septem coloribus cognitum fit, quod, in medio corporis septem guttae est (sunt).

Et e [x] comedere escam, funis fit; id est, [x] kilous (chylus) fiat: ex illo fune, sanguis fit: et e sanguine caro fit: et e carne, pinguedo fit: et e pinguedine, nervus (tendo), et e nervo, ossis medulla fit: e medulli, principium seminis (spermatis) genitalis fit.

Et tempore quo residuus, quod mansit, sanguis menstrualis mulieris, post a purificatione, in vulva manet, et [aqua] semen genitale hominis cum illo mixtum fiat, et ab igne cupiditatis carnalis, et igne bilis, et adjutorio [x] pran venti, haec ambo in ebullitionem (aestuationem) intrant, praegnatio (conceptus) simul provenit.

In hoc mundo, modus [x] productum facere creatorem (hominem), super hac ratione est 1 [Actus genitalis, conceptio et generatio hominis, per partes, fusius describuntur.].

In octo p'hers, quod nox-dies sit, hoc semen genitale (sperma) et sanguis simul ebullitionem comedit (experiuntur), et spissa facta, amica (juncta) fiunt.

In septem nocte-diebus aliis, [quod] simul ebulliunt, simile bullae magnae (illud) fit.

Et in quindecim nocte-diebus aliis, carnis frustum molle fit.

Et in uno mense, illud carnis frustum durum fit.

Et in mense secundo, (creator) illud carnis frustum caput productum facit.

Et in mense tertio, manum et pedem simul provenire facit.

Et in mense quarto digitos manus et pedis, et ventrem, et cingulum (lumbos) ut simul provenire fecit, cum agitatione [x] pran in motum (haec massa) venit.

Et in mense quinto (5), os (spina) dorsi durum et firmum fit.

Et in mense sexto, sedes sensuum rectae (constructae) fiunt.

Et in mense septimo, intelligentiam (cognitionem) simul (creator) advenire facit.

Et in mense octavo (8) membra et potentiae (facultates) ejus perfecta fiunt.

Si semen genitale (sperma) hominis, in tempore [x] uno loco esse aquam genitalem (sperma), super sanguinem, qui residuus mansit, menstrualem abondantius est, filius fit: et si sanguis, qui residuus mansit, menstrualis, super aquam genitalem (sperma) hominis abundantior est, filla fit: et si ambo aequalia sint, bonus (amasius, mollis) fit.

Et in tempore conjunctionis carnalis et copulationis quisque, homo et femina, quod laeto statu (contentus) non sit, et cor ejus sine stabilitate (quiete) sit, sive filius, sive filia, quod genitum efficiatur, vitiosum sit, et vel non videns fit, vel membrorum usu captum fit, vel curvum (gibbosum) dorso fit, vel humili statura fit, vel e diversis defectibus defectum (aliquem) habuerit (habebit).

Et si in tempore [x] ingressum fieri semen genitale (sperma) hominis in vulvam feminae, violentus apan ventus sit, semen genitale (in) duas partes facit (scindit); et duo liberi gemelli genitum fiat.

In mense octavo, quod omnia membra parvuli ad perfectionem adveniunt, et omnes sensus ejus vim sumunt; ille parvulus maschghouli [x] pranou, quod Oum sit, facit; et intelligit, quod, ego ex his viginti et quatuor principiis simul proveni: unum, aoudia, quod, non scientia sit; et alterum, mehtat, quod intellectus primus sit; aliud, ahankar, quod, qualitas [x]: ego: dicere sit (egoitas); aliud, quinque (5) elementa simplicia (subtilla); et aliud, quinque elementa crassa (composita), quod, pulvis (terra), et aqua, et ignis, et ventus, (et) bhout akasch sit; et decem sensus, apparentes (externi) et interni, et cor; et scit, quod, djiw atma meus, quod anima sit, ab his separatus est, quod, ut venit, in haec ingressus factus est.

Et aliquid quod mater edit escae subtilis, illud, e via umbilici, cum illo parvulo (ad illum parvulum) pervenit; et esca ejus factum, causa incrementi ejus efficitur.

Et in mense nono, quod perfectus efficitur, et omnium descensuum et itinerum ejus, quod in elementis et terra sicca (dura) et vegetabilibus fecit, memoria (illi) venit: et opus purum et malum intelligit: et scit, quod, multa itinera feci, mansiones et regiones peragratas feci, et [in] mari moeroris et violentiae submersus factus sum: si e ventre matris exivi (exeam), vel maschghouli ([x]) vero (enti) sum facturus, vel cognitionem veri sum executurus; quod, illa liberatum facientia ab opere puro et malo sunt: ipsam illam viam sum capturus, [quod] cum ente (ad ens), quod omnis mundus in eo est, perveniam; et illud ens rex omnis (rei) est, et dominus magnus omnis (rei) est.

Cum his desideriis (votis, propositis) tendens [x] exire e ventre fit.

Et in tempore [x] exire e porta particulari, quoniam cum respectu, (causa) angustiae viae, molestationem (dolorem) trahit (patitur), idcirco, in illo tempore, fletum (planctum) facit, et illa desideria oblita facit.

Post a [x] exire, cum aoudia, quod ventus aoudia est; id est, insipientia et non scientia est: statim quod cum eo (ad id) perventum (pervenit), res quas in memoria sua habebat, [vox schabd], quod pranou sit, id est nomen magnum Dei, et petitionem Dei, et aliae res, [quod] memoratum fuit, omne oblitum facit: ex ipso hoc respectu (ipsa hac causa) rursus sumens opus fiat, et in opus purum et malum ingreditur 1 [Primum hominis, antea innocentis, peccatum, in ipso e ventre matris egressu, causa omnium actionum quae deinceps sequuntur. Mira sane haec perantiqua, apud Indos, de homine, generaliter in ventre matris primum innoxio; tum vi doloris, dum inde egreditur, delinquente, doctrina.]

Et tres (3) khaliti (res) mixtae, quod in corpore est, tres (3) qualitates est, radj, et tam, et sat; quod, eidjad, et abka, et afna sit: (corpus) productum fit; et tempore determinato manet (subsistit); post ab illo (postea) est transiturum.

Et duo loca productionis, pater et mater est; quod productum facientes id (corpus) sunt: e lumbo patris exit; et in vulva matris nutritionem invenit.

Et corpus, quod scherir (illud) dicunt, propter illud est, quod tres (3) ignes in corpore sunt; unus, ignis [x] kian, quod lux cognitionis sit; secundus, ignis visus, quod lux oculi sit;, tertius, ignis stomachi, quod calor naturalis sit; quod is quatuor divisiones (genera) cibi, quod, unum perpetuo (continuate) comedere; secundum, bibere, sicut lac et aquam; et tertium, lingere; et quartum, exsugere, sicut lac quod e mamma exsugunt; cocta facit.

Ignis visus, videns figuras est: et ignis [x] kian, quod lux cognitionis est, opera, pura et mala urit, et quidquam non relinquit.

Et duo agentia, et una femina, quod opus facientia [x] korban sunt; unum, Djadjman nomen habet, quod opus faciens est; secundum, Brahma nomen habet, quod a [x] errorem facere (in) opere nuncium (notitiam) habens (admonens) sit; tertium, uxor [x] Djadjman est.

In corpore ipsius hujus personae, djiw atma, cum loco (vice) [x] Djadjman est; quod dominus [x] korban est: et cor, cum loco (vice) [x] Brahma 1 [In ms. nat. Brahmen; Brahmanis.] est; quod nuncium (notitiam) habens (admonens) est a [x] errorem non facere (in) opere: et intellectus, cum loco (vice) uxoris [x] Djadjman est; quod semper simul via (comes) [x] djiw atma sit.

Et patientiam facere (habere), cum loco (vice) [x] dantschehna est, [quod] [x] ehram (sacrificii vestimentum) ligare sit 2 [Quomodo ipse homo sit korban, sacrificium.].

Et quinque sensus apparentes (externi) cum loco (vice) pixidum (vasorum) operis korban sunt.

Et [x] videre et audire, [et] odorari, et tactus, et gustus, cum loco quinque rerum, quod fixum est, quod in ignem projiciant.

Et volitio, et aviditas, et ira, cum loco animalium, quod in ignem projiciunt.

Et pili corporis, cum loco paleae est, quod in korban cum actione (in opus) ferunt.

Et caput, cum loco vasis, quod in illo aliquid coctum in ignem projiciunt.

Et os (bucca), cum loco ignis est, quod res [x] korban in illum projiciunt.

Quisquis hunc modum [x] korban scit, merces omnium korbanhai cum eo (ad eum) pervenit, et is in vinculo operis non manet.

1 [Fusa et per miminas partes corporis hominis descriptio.] Calva capitis hominis quatuor frustorum (partium) est, quod simul junctum est (simul junctorum).

Et sexdecim (16) ossa in ambabus (portionibus) calvitii (ubi calvitium obtinet) habet; quod, octo uno latere est; et octo, latere altero.

Et triginta et duo (32) dentes habet; quod sexdecim (16) supra est; et sexdecim (16) infra.

Et centum et septem marm habet; id est, loca, quod, cum [x] ictum, vel cum [x] vulnus pervenire in illa loca, (homo) multum molestationis (mali) trahit (patitur), et moritur.

Et centum et octoginta ligamina habet; et nongentos nervos (et tendones) habet; quod ligamina firma habent (tenent).

Et septingentas venas habet, quod via [x] ire alimentum subtile et sanguinem est.

Et trecenta et sexaginta ossa habet: et quatuor kerour, et quinquaginta lak 2 [Unum lak= centum millibus (100,000). Unum kerour = centum laks. Summa, quadragies et quinque decies centum millia pilorum in corpore hominis.] pilorum in corpore habet.  

Mensura (pondus) carnis (cordis) nilouferi, sexdecim (16) dam 3 [Dam, ponderis mensura, si idem est ac Dank = 8 granis hordei. 16 dams erunt = 128 granis hordei.] est.

Et mensura linguae, viginti et quatuor dam.

Mensura bilis, quod in corpore hominis est, triginta et duo dam est.

Et mensura phlegmatis, quod in corpore hominis est, centum et viginti octo (28) dam est.

Et mensura seminis genitalis (spermatis), quod in homine est, octo dam est.

Mensura pinguedinis corporis hominis, sexaginta et quatuor dam est.

Et hae mensurae, quod memoratum est, propter hominem sanae (corporis) temperationis est.

Et mensura urinae et excrementi solidi fixa non est; cum respectu illo (causd illa) quod, si amplius edit, et amplius bibit, illa amplius fiat: si mintis edit et bibit, illa etiam minus efficitur (minoris sunt quantitatis).

Pilad rek'heschir dixit, quod, scire successionem, et veritatem corporis hominis, quod ex his rebus simul proventum (provenit), et in fine non existens fiendum 1 [Ut conceptus suos strictius, alienos accuratius reddant, Philosophos minus usitata, etiam barbara vocabula usurpare solenne est. Ea licentia utens, quae adhibere cogor, italicis characteribus plerumque exprimo.] (ad [x] fieri) est, via [x] makt et liberationis (absolutae, beatitudinis) est.

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

[admin]

OUPNEK'HAT
KARBHEH
From Athrban Beid (taken):
1 [In ms. born text [x] Oupnek'hat begins with the voice, Brahm badia etc.] Brahm badia, which is the science of unification, the way [x] to know the truth (truth) of that, is the science of the human body.
[English Version by Google Translate]

From this respect the truth of this body should be said.

This body is composed of five (5) things; and it should always be in the midst of five things: and these are the six things that keep them; and it was tied with six (6) ropes: seven dehats, that is, seven drops, are in the middle of it: and three (3) khaltt (mixed things) are in it: and it has two places of production: and it has four eating places.

And these things are in the midst of all living things.

Of the five (5) things that are combined, these five are (are); what is dust (earth), and water, and fire, and wind (air), and bhout akasch.

What kind of dust is it? and what kind of water is it? and what kind of fire is it? and what kind of wind is it? and bhout akasch, what is it?

Whatever in the body has hardness, that is dust (earth); and whatever is moving and existent, that is water; and whatever has heat, that is fire; same color (color): and whatever has motion, that is the wind: every path, small and large, whatever exists, that is bhout akasch.

And five (5) things, which the body is in them, (of these) the body is protected by dust; and the water makes the dust fermented; and fire makes the body cooked (ripe) and light; and the wind gives growth to the body; bhout akasch gives place to the body.

In the same way as blowing from [x], the workman of the flask makes the product of the stomach of the flask, and it becomes wide; hence (porrp) the breath of the worker of the flask is with the place (vice) of the wind, which makes the flask large: and the passage (channel), because the worker of the flask blew from that passage, and the belly of the flask was shown (the effect); he with place (vice) [x] is bhout akasch, which gives place 1 , giving ability to the senses, to the heart itself, to the intellect, making communication between the parts of the body, between the external and internal senses.]

Because [x] of hearing a voice, a place was given in the ear: because of a touch, a place was given to the skin: what? (for) touch is from the skin of the body: and because of [x] to see images and colors, place was given to the eye: and because of [x] to take in taste, place was given to the tongue: because of [x] to take in smells, place was given to the nose: and because of [ x] to take pleasures, a place was given to a particular member: and because of [x] to make a superfluous pulse (overflowing, excrement), a place was given to the anus: because of [x] to understand, a place was given to the intellect: and because of volition, a place was given to the heart: and because of [x] striking the letter (to speak), a place was given to speech.

And those six things which keep the body are the six meats; sweet, and rough, and salty, and bitter, and acrid, and an unripe finger; and food was seized (for them): and these have (have) six [ropes] and a standing (firm) body.

And there are ten other things which give strength to the body: seven sour; that is, seven harmonies; and to hear good news, and to hear bad news, and the name of things.

And the seven cords which are in the middle of the body are extended; white, and red, and black, and green, and pink, and yellow, and sandalwood.

From these seven colors it is known that there are seven drops in the middle of the body.

And from [x] to eat meat, a rope is made; that is, [x] it becomes kiloous (chylus): from that rope, blood becomes: and from blood becomes flesh: and from flesh, fat becomes: and from fat, sinews (tense), and from sinews, bone marrow becomes: from of the medulla, the beginning of the seed (sperm) becomes genital.

And at the time when the remainder, which remained, the menstrual blood of the woman, after purification, remains in the womb, and the [water] of the genital seed of the man is mixed with it, and from the fire of carnal lust, and from the fire of bile, and the helper [x] of the bread of the wind, Both of these things enter into boiling, and conception (conception) results at the same time.

In this world, the way [x] to make a product of the creator (man) is on this basis 1 [The genital act, conception and generation of man, by parts, are described in more detail.].

In eight p'hers, which is night and day, this genital seed (sperm) and blood at the same time eat (experience) boiling, and become thick, become friendly (joined).

During the other seven days and nights, [which] boil together, it becomes like a large bubble.

And in another fifteen days and nights, the piece of flesh becomes soft.

And in one month, that piece of flesh becomes hard.

And in the second month, (the creator) makes that piece of flesh produce a head.

And in the third month, he causes hand and foot to come forth together.

And in the fourth month he caused the toes of the hand and the foot, and the belly, and the girdle (loins) to come forth at the same time.

And in the fifth month (5), the bone (spine) of the back becomes hard and firm.

And in the sixth month, the seats of the senses become straight (constructed).

And in the seventh month, he causes intelligence (knowledge) to arrive at the same time (creator).

And in the eighth month (8) his limbs and powers (faculties) become perfect.

If the genital semen (sperm) of a man, at the time [x] in one place the genital fluid (sperm) is more abundant than the menstrual blood that remained, a son is born: and if the menstrual blood that remained residual is over the genital fluid ( (sperm) of the man is more abundant, it becomes a daughter: and if both are equal, it becomes good (more loving, soft).

And at the time of carnal conjunction and copulation, every one, man and woman, who is not in a happy state (content), and his heart is without stability (quiet), whether son or daughter, what is begotten is defective, and even becomes blind , or he is seized by the use of his limbs, or his back is bent (hunchbacked), or he is of low stature, or he has (will have) a deficiency from various defects.

And if at the time [x] the entry of the genital seed (sperm) of a man into the woman's womb, there is a violent apan wind, it makes (splits) the genital seed (in) two parts; and two children, twins, should be born.

In the eighth month, when all the limbs of the little one come to perfection, and all his senses take strength; that little maschghouli [x] pranou, which is Oum, makes; and he understands that I have come together from these twenty-four principles: one, hearing, which is not knowledge; and secondly, it is necessary that the understanding be first; another, ahankar, which, quality [x]: ego: let it be said (egoism); another, five (5) simple (subtle) elements; and another, five gross (composed) elements, which are dust (earth), and water, and fire, and wind, (and) bhout akasch; and ten senses, apparent (external) and internal, and the heart; and he knows that my atma, which is the soul, is separated from these, that, as it came, it entered into these things.

And something that the mother eats of fine meat, that, from the way of the navel, reached with that little one (to that little one); and when its food is made, it becomes the cause of its growth.

And in the ninth month, when he is made perfect, and of all his descents and journeys, which he made in the elements and dry (hard) earth and vegetables, the memory comes (to him): and he understands the work pure and evil: and he knows that I have made many journeys , I have traversed mansions and regions, and I have become drowned [in] a sea of ​​grief and violence: if I have come out of my mother's womb, either I am going to make a maschghouli ([x]) or I am going to execute the knowledge of the truth; That is, those things that have freed me from pure and evil work: I am about to take that very path, [that] I will arrive with the being (to the being), in which the whole world is; and that being is the king of all things, and the great lord of all things.

With these desires (wishes, intentions) tending [x] to come out of the belly.

And at the time [x] to go out of a particular gate, since with respect, (cause of) the narrowness of the way, he draws (suffers) harassment (pain), therefore, at that time, he weeps (wails), and he forgets those desires.

After leaving [x], with the audio, which is the wind audio; that is, it is foolishness and not knowledge: as soon as he reached it, the things he had in his memory [vox schabd], which is pranou, that is the great name of God, and the request of God, and other things the matter [that] was mentioned makes everything forgotten: from this very respect (for this very reason) taking again the work is done, and enters into pure and evil work. the cause of all the actions that follow. Among the Indians, these ancient wonders are true of man, generally in his mother's womb first harmless; then by the force of pain, while he comes out from there, transgressing, teaching.]

And three (3) khaliti (things) mixed, that which is in the body, is three (3) qualities, radj, and tam, and sat; that is, eidjad, and abka, and afna: (the body) is produced; and it remains (subsists) at a determined time; after that (later) it will pass.

And there are two places of production, the father and the mother; that they are the product of that (body): it comes out of the loins of the father; and he found nourishment in his mother's womb.

And the body, which they say is torn, is because of the fact that there are three (3) fires in the body; one, fire [x] kian, which is the light of knowledge; secondly, the fire of sight, which is the light of the eye; thirdly, the fire of the stomach, which is natural heat; that there are four divisions (kinds) of food, that, to eat one perpetually (continuously); secondly, to drink, as milk and water; and the third, to lick; and the fourth, to suck, as they suck milk from a mother; makes it cooked.

He is the sight of fire, the seer of figures: and fire [x] kian, which is the light of knowledge, burns up works, pure and evil, and leaves nothing behind.

And two agents, and one woman, who do the work [x] are korban; one, Djadjman has the name of doing work; secondly, Brahma has the name, because he is a [x] having a message (notice) to make a mistake (in) work; the third, the wife [x] is Djadjman.

In the body of this very person, djiw atma, with the place (vice) [x] is Djadjman; that the lord [x] is the korban: and the heart, with the place (vice) [x] Brahma 1 [In ms. born Brahmin; of Brahman.] is; that having a message (notice) (reminding) is from [x] not to make a mistake (in) work: and the understanding, with the place (vice) of the wife [x] is Djadjman; that the way (comes) [x] djiw atma is always at the same time.

And to do (have) patience, when instead (vice) [x] dantschehna [that] [x] is to bind the ehram (sacrificial garment) 2 [How the person himself is a korban, a sacrifice.].

And the five visible (external) senses with the place (vice) of the boxes (vessels) are the work of the korban.

And [x] to see and to hear, [and] to smell, and to touch, and to taste, with the place of five things, which is fixed, which they throw into the fire.

And lust, and greed, and anger, with the place of animals, which they throw into the fire.

And the hair of the body, with the place of straw, which they carry in the korban with action (in work).

And the head, with the place of the vessel, in which they throw something cooked into the fire.

And the mouth (mouth), when it is the place of the fire, that things [x] throw the korban into it.

Whoever knows this method [x] of korban, the reward of all korbanhai reaches him (to him), and he does not remain in the bond of work.

1 [Description of the man's body in detail and by mimes.] The bald head of a man is made up of four pieces (parts) which are joined together (at the same time joined together).

And he has sixteen (16) bones in both (portions) of baldness (where baldness prevails); which is eight on one side; and eight, on the other side.

And he has thirty-two (32) teeth; which is sixteen (16) above; and sixteen (16) below.

And he has one hundred and seven marms; that is, places that, when [x] a blow, or when [x] a wound reaches those places, (a person) suffers (suffers) a lot of harassment (evil), and dies.

And he has one hundred and eighty ties; and it has ninety nerves (and tendons); that they have (hold) firm ties.

And he has seven hundred veins, because the way [x] to go is fine food and blood.

And he has three hundred and sixty bones: and four kerour, and fifty lak 2 [One lak = one hundred thousand (100,000). One kerour = one hundred laks. A total of forty-five million hundred thousand hairs on the human body.] has hairs on the body.

The measure (weight) of the flesh (heart) of the niloufer, sixteen (16) dam 3 [Dam, the measure of weight, if it is the same as Dank = 8 grains of barley. 16 dams will be = 128 grains of barley.] is

And the measure of the tongue, I will give twenty-four.

The measure of bile, which is in a man's body, is thirty-two dams.

And the measure of phlegm, which is in a man's body, is one hundred and twenty-eight (28) dams.

And the measure of the genital seed (sperm), which is in a man, is eight dams.

The measure of the fatness of a man's body is sixty-four dams.

And these measures, which have been mentioned, are for a man's healthy (body) temperance.

And the measure of urine and solid excrement is not fixed; with respect to that (causd that) that if he eats more and drinks more, she becomes more;

Pilad rek'heschir said that, to know the succession and the truth of the body of man, which comes from these things at the same time (proceeds), and in the end does not exist. it is customary to use Using that license, which I am forced to apply, I usually express it in italic characters.] (to become [x]) is the way [x] of makt and liberation (absolute, bliss).

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

[admin]

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

Brahspat a Djaknoulak petiit, quod, kork'hit, id est, terra, quod oi Fereschtehha in illa parestesch (adorationem cultus) [x] pram atma faciunt, quodnam est?

Djaknoulak dixit: apmakt est kork'hit.

Quemadmodum homo in Benares liberationem (absolutam) obtinet; ipso hoc modo, djiw atmam, causa hujus corporis, cum (ad) pram atma ut pervenit, liberationem (absolutam) obtinet: ex hoc respectu (idcirco) corpus apmakt est.

Ipsum hoc kork'hit est.

Quemadmodum el Fereschtehhai in kork'hit Deo parestesch [faciunt], ipso hoc modo, in corpore, oi mokelan sensuum, cum adminiculo (ministerio) [x] djiw atma, [x] pram atma parestesch faciunt.

Et ex hoc respectu omnibus animantibus locus [x] obtinere pram atma, ipsa haec terra corporis est.1 [Ope corporis, omnia animantia ad Ens supremum perveniunt, quemadmodum in urbe Benares homo salutem et beatitudinem obtinet.]

Proinde oportet, quod, quaerens verum et dominus cognitionis, quoque loco quo vadit, et quoque loco quod sit, ipsum hoc corpus suum Benares et kork'hit (esse) sciat. Quid (nam) locus [x] parestesch omnium mokelan sensuum, et locus [x] esse liberationem (absolutam) animantium, ipsum hoc corpus est.

Et ex ipso hoc respectu (hac causa), quodque animans, tempore quo in Benares vult quod corpus relinquat (moriatur), Mahadiw, [x] kalmeh (verbum, dictionem), quod causa liberationis (absolutae) est, et [x] makt, quod illud derelinquentis (corpus) [x] mantr dicunt; et illud mantr hoc est: Totoumes, id est, is tu es; in illo tempore, in aure relinquentis corpus (Mahadiw illud kalmeh) dicit: et ille relinquens corpus, unitarius, sine cessatione fit, liberatus (absolute, beatus) efficitur.

Ex ipso hoc respectu (idcirco) oportet quod, ex [x] apmakt corporis (homo) notitiam habens (admonitus) sit,

Ddaknoulak dixit: o Moschteri (Brahspat)! hoc verbum praeceptum (libri) Beid est, et verum est.

Moschteri approbatum fecit (assensum praebuit).

Post ab illo (postea) Atr nomine rek'heschir a Djaknoulak petiit: hic atmai, quod finem non habet, quod in perfecto operto ([x] absolute opertum esse) est, hunc ego quomodo sciam?

Djdknouldk dixit: in apmakt cum eo (illi) maschghouli oportet facere; quod hic atmai, quod finem non habet, et in perfecto operto est, in apmakt sit.

Atr rek'heschir petiit, quod, apmakt in qua re sit?

Djaknoulak dixit: in Barna o asi: Barna nomen unius fluminis domus (fluvii) est: et asi, nomen unius fluvii alterius: terra, quod inter hunc duo fluvium (haec duo flumind) contingens facta est (intercedit), nomen (ejus) Baransi est; quod, cum (sub nomine) Benares celebre est.

Atr petiit; barna, quodnam est; et asi, quodnam est?

Djaknoulak dixit: barna, id est, procul faciens vitium et defectus sensuum: et asi, id est, procul faciens peccata et mala sensuum.

Atr petiit, quod, in corpore hominis hi duo fluvii quodnam est?

Dixit: terminus (extremitas) duorum foraminum nasi, quod inter duo supercilia est: et hoc loco collectio (concursus) duorum mundorum est; quod, unus, mundus [x] Behescht; et unus, mundus [x] fardous (paradisi) [supremi] sit.

Oi Brahm danaian (Brahm scii) hunc locum, locum orationis (esse) sciunt, quod illum Sandha dicunt: et in illo loco maschghouli ostendunt (peragunt); id est, pran ventum in illum locum ut tulerunt, retentum faciunt.

Et [x] maschghoul huic mentioni, in ipso hoc corpore est [x] Benares; quod, Mahadiw, in tempore [x] relinquere corpus, quocunque loco quod sit, ipsum hoc kalmeh, quod causa liberationis (absolutae, beatitudinis) est, in aure (illi) dicat.

Brahmen absolutum est.

***

Brahmen

Discipuli [x] Djaknoulak petierunt, quod: o Ostad! cum quanam mentione liberatio (absoluta) inventa fit (fiat), illud nobis dic.

Djaknoulak dixit: cum [x] mentionem facere unius centum nominum divinorum, quod illud Schat roudri dicunt.

Hoc, nomina entis est, quod id sine cessatione est; et a [x] mentionem facere horum nominum, mentionem faciens sine cessatione fiat.

Djank, Radjah Badiheh prope Djakoulak cum ivisset, cum modo, quod civilitatis leges (in) [x] petere est, ab ostad petiit quod: o digne veneratione! me [x] sanias edoce.

Djaknoulak dixit: quatuor modi est (sunt): unus, brahm tscharedj sit; id est, derelictionem omnium voluptatum (homo) ut fecit, coram ostad (magistro) [(librum) Beid] discat.

Post ab illo (deinde), hoc brahm tscharedj ut absolutum fecit, conjugatus fiat, et liberos acquisitos ostendat (habeat); et hunc (modum) kerhest dicunt.

Et post ab illo, natum ut reliquit, si uxor simul via (comes) sit, melius: et si non, solus cum deserto (in desertum) vadat: et in deserto, sensus et cor in vinculum retentionis ut adduxit, molestiam caloris et frigoris ut super habuit (sustulit), ab omnibus volitionibus transeat (illas relinquat): et hunc (modum) Ban parast dicunt.

Tempore quo haec omnia absoluta fecit, saniasi fit.

Et quodcunque tempus [quo] (librum) Beid legerit, et statim [quod] petitum divinum simul provenire facit (Deum ardenter quaerit), et volitiones super cor ejus frigidum fit, saniasi fiat.

Et si plura ex operibus fecerit, et plura non fecerit; ipsa hac hora quod volitiones e corde ejus e latere (semotae) fiunt, saniasi est.

Et opera [x] korban, quod in modo [x] selouk fixum est, ex illis facilitas fiat (si illa exequi potuerit), super illum ignem [x] korban manum ut transire fecit, super os suum transire faciat, et dicat, quod; o ignis [x] korban! nunc tu intra me venisti: cum hoc igne, tres (3) qualitates meas, quod sat, et radj, et tam sit, ure: et tu, [x] pran aquae genitalis meae (spermatis mei) cum Luce-Ente (ad Lucem-Ens) fac pervenire. O ignis! tu e pran meo productus fuisti: quandoquidem ab eo productus factus (es), in eum ingredere, et opulentiam magnam cognitionis mihi ampliorem (auctiorem) fac.

Rursus manum prope ignem ut tulit, manui suae odorem faciat (odore illam suffiat), et dicat, quod, o ignis! tu e pran meo productus fuisti, in eum ingredere.

Si opus [x] korban non habuerit (si ignis [x] korban praesto non sit), ignem alium e loco bono ut attulit, haec dicat [cum igne (igni), et faciat.

Et si, in illo deserto, ignis non est, in aquam ingressus, cum aqua (aquae) illa dicat]: quid? (nam) in [fundo (imo)] omnes mokelan existunt.

Et opera, quod in aqua (propter aquam) notum1 [In ms. nat. mokarrer est, fixum est.] est, faciat; vitam aeternam obtineat (obtinebit).

Et opera, quod in aqua facit, omne cum nomine magno pranou faciat: quod, quique tres (3) (libri) Beid, et omnia opera in pranou est (sunt): tempore quo pranou dixit, omne dixit.

Ipsum hoc (nomen) Pranou, Brahm est: cum ipso hoc, maschghouli fac.

Djank dixit: o digne veneratione! ipsius hujus quantitatis (naturae) est re sanias?

Dixit: ipsius hujus quantitatis est.

Atr rekheschir rursus a Djaknoulak petiit: o Djaknoulak! tu dixisti: tempore quo (homo) [x] sanias capit, zonam etiam relinquat. Sine zona o Brahman quomodo fiat?

Djaknoulak dixit: tempore quo [x] atma scivit, omnis res in eum intravit; ipse hic atma zona (cingulum) ejus factus est; zonam in ignem ut projecerit, [x] atma zonam suam faciat2 [Qui [x] atma in se habet, atma illi omnium loco est; externis relligionis Indicae signis, quale est cingulum [x] Brahman, amplius non indiget.].

Atr petiit, quod, cum personis, quod [x] sanias non praeceperunt, sicut, Tschehtri et Bis, illae quid faciant, quod causa liberationis (absolutae) illis fiat?

Djaknoulak dixit: illae, in bello, vultu cum vultu (facie ad faciem) hostis factae, dextra cum dextra (dextrae dextram conserendo), occisi fiant: praeceptum [x] sanias (hoc) habet (exequitur): id est, saniasi cum halitu suo (halitum retinendo interius) bellum et conatus ut fecit, liberatus (salvus) fit; hisetiam cum bello et conatibus apparentibus (externis) spes [x] obtinere mundum [x] Behescht est.

Et quisquis aegrotus sit, et causa morborum et infirmitatis corporis, [x] sanias non potest facere, et prope cum [x] mori pervenerit, is [x] comedere et bibere derelinquat (cesset); quod, hoc etiam cum loco (vice) [x] sanias et conatuum est: quod, cum hac via etiam spes [x] obtinere mundum [x] Behescht est.

Vel ille aegrotus in aquam lapsus, (si) moriatur, vel in ignem ut venerit, uratur, et vel viam regionis montium nivis ut cepit, vadat, vel (et) in nive periens fiat; hoc etiam via spei [x] obtinere mundum [x] Behescht [est].

Et ratio [x] esse saniasi, haec est:

Oportet quod semper frusta (panni) coloris lividi induat; et semper capite raso sit; et quamque rem (in) ratione super seipsum (sibi correlativam, propriam) non faciat, (dicens,) quod ex me (mea) est; et semper purus maneat; et cum aliquo inimicitiam (odium) non habuerit; et ex (in) uno loco (speciali) emendicationem (stipis rogationem) non faciat; quoque loco, quoque loco, emendicationem faciat: tempore quo hoc modo vitam agit, djiw atma ejus Brahm fit.

Et si justitiam quaesitam habuerit, et directorem non inveniat, (et) cum (in) corde et lingua sua ipse hic dixerit, quod: ego etiam [x] sanias sumpsi, et ingressus (in) sanias fui, et ego omne reliqui, et Brahm factus sum: hanc viam liberationis (absolutae) (liber) Beid praecipit; et ipsa hac via sanias(i) factus, cum (ad) Brahm ut pervenit, Brahm fiat.

Atr dixit: o digne veneratione! hoc modo [est]?

Dixit: hoc modo est.

Djaknoulak dixit: saniasan magni, quod pram hens fuerunt; id est, djiw atma eorum pram atma factus est; hi sunt, quod memoratum fiat.

Unus ex illis omnibus (est) Samourtak; alter, Adalah; alius, Sopatkit; alius, Darbasa; alius, Bratheh; alius, Nadak; alius, Djed bhert; alius Detatri; alius, Reivank; et alii (ab) eis.

Et hi ex illis omnibus fuerunt, quod eis ullo modo dorsum non potestas fecit (eis non poterant dorsum facere, fulcrum praebere), et opera eorum non potestas scivit (scire). In apparenti (exteriori)1 [Antiqui Indorum sapientes, specie ebrii; intus uni atma, quem se esse sciebant, attenti; ab omni externo relligionis habitu, signo, liberi; animi et corporis affectibus immunes; nudi, quemadmodum e ventre matris exierant, manebant.], ebrii erant; in interiori, intelligentes (sapientes, mentis compotes) sunt (erant). [Quod [x] dandi ], quod significatio a ligneo baculo est, non habebant: [x] kamdli non habebant; id est, fideliam, vas alimento (serviens), non habebant: frustum (panni) [x] aquam (eliquando) puram facere, non habebant: [x] kakl non habebant: zonam (cingulum) non habebant: et cum loco omnis (vice omnis rei), Brahm habebant.

Has omnes res in aquam (homo) ut projecit, oportet quod ipsum hunc atma sciat, et atma videat: et quemadmodum e ventre matris nudus supervenit (egressus est), nudus maneat: ei non calor et frigus vestigium (signum, impressionem) faciat; et non ei laetitia et aerumna (tristitia, animi angustia) sit.

Quisquis cor purum ut fecit, in viam [x] Brahm intravit, is cum (ad) Brahm pervenit.

1 [Veri saniasi, pram hens dict, descriptio.] Quoad haec existentia apparens corporis cum (in) statu est (subsistit), quemadmodum determinatum fuit, cum ipso illo modo emendicationem ut fecit, in pyxide, ventrem plenum faciat; vel cum manu in os ut transire fecit (immisit), comedat; vel, sine [x] manum facere pervenire cum ore (ad os, os non tangendo, in os jaculando), comedat: si (victum) obtinet, hilaris sit; et si non obtinet, hilaris sit: tempore quo esuriens fit, in urbem veniat; et nisi (aliter) in deserto sit (maneat); et in locis vacuis, et desolatis, et edificiis cultui divino dicatis (vitam) transire faciat (ducat); vel in desertis arundinosis (ubi crescunt arundines) maneat; et vel in foramine, et vel in speluncaa (vitam) transigat; vel in subter arbore transire faciat; vel in magno pago lagenarum operarii (figulorum) transire faciat; vel in loco, quod ignes [x] horban (illic) fecerunt, transire faciat; vel in medio angustiae duorum montium faciat transire; vel in subter medulla (corde) arboris, quod vacua sit, transigat; vel in incultis locis transigat. Oportet quod in uno loco takieh (cellulam, coenobium) fixum propter seipsum non faciat.

Oportet quod consilium (deliberationem) ullius actionis non faciat; et unquam aliquid non dicat, quod, ex me est (meum est).

Semper in maschghouli cum nomine magno (nomini magno) pranou sit; et semper ipse in seipso sit, et seipsum in seipso videat.

Nomen hujus saniasi, pram hens est.

Absolutum est Oupnek'hat Djabal.

[admin]

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

Brahspat asked Djaknoulak that, kork'hit, that is, the earth, that oi Fereschtehha in that parestesh (adoration of worship) [x] pram atma do, what is it?

Djaknoulak said: apmakt is kork'hit.

Just as a man obtains (absolute) liberation in Benares; in this very way, djiw atmam, the cause of this body, when (to) pram atma as it reaches, obtains (absolute) liberation: from this respect (about that) the body is apmakt.

This is a very kork'hit.

Just as el Fereschtehhai in kork'hit [do] parestesh to God, in the same way, in the body, oi mokelan senses, with the support (ministry) [x] djiw atma, [x] pram atma they do parestesh.

And from this respect, the place [x] for all living things to obtain pram atma, this very earth of the body.

Accordingly, it is necessary that, seeking truth and master of knowledge, also in the place where he goes, and also in the place that he is, he should know that this very body of his is Benares and kork'hit (to be). What (for) the place [x] parestesch of all Mokelan senses, and the place [x] that is the (absolute) liberation of living beings, is this very body.

And from this very respect (for this reason), and that animating, at the time when in Benares he wants to leave the body (to die), Mahadiw, [x] kalmeh (word, saying), which is the cause of (absolute) liberation, and [x] makt , which they say in the mantra of the one who abandons it (the body); and that mantra is this: Totoumes, that is, he is you; at that time, in the ear of the one leaving the body (Mahadiw it kalmeh) he says: and that one leaving the body, becomes unitary without ceasing, becomes liberated (absolutely, blessed).

From this very respect it is necessary that, having knowledge of the body (man) from [x]

Ddaknoulak said: O Muster (Brahspat)! this word is a precept (of the book) Beid, and it is true.

Mustera approved (gave approval).

After that (later) Atr called Rek'heschir asked Djaknoulak: this atmai, which has no end, which is in the perfect covered ([x] to be absolutely covered), how can I know this?

Djdknouldk said: in apmakt with him (him) maschghouli must be done; that here atmai, which has no end, and is covered in the perfect, should be in apmakt.

Atr rek'heschir asked, that, apmakt in what matter?

Djaknoulak said: in Barna o asi: Barna is the name of one river of the house (of a river): and asi, the name of one river of another: the land that was made contingent between these two rivers (these two fluminds) is called (its) Baransi it is; which, when (under the name) Benares is famous.

Atr asked; barna, as it is; and asi, what kind is it?

Djaknoulak said: barna, that is, doing away with vice and lack of senses: and asi, that is, doing away with sins and evils of the senses.

But he asked, what are these two rivers in the body of a man?

He said: the border (extremity) of the two nostrils, which is between the two eyebrows: and in this place is the gathering (collision) of the two worlds; that, one, the world [x] Behescht; and one, let the world [x] be fardous (paradise) [supreme].

Oi Brahm danaian (Brahm of knowledge) know this place, the place of prayer, that they call it Sandha: and in that place they show (perform) maschghouli; that is to say, they bring the food to that place as they have taken it, and make it withheld.

And [x] maschghoul to this mention, in this very body is [x] Benares; that, Mahadiw, at the time [x] to leave the body, in whatever place it may be, this very kalmeh, which is the cause of liberation (absolute, bliss), should be said in (him's) ear.

Brahman is absolute.

***

Brahman

The disciples [x] asked Djaknoulak, saying: O Host! when with what mention the deliverance (absolute) is found (takes place), tell us that.

Djaknoulak said: when [x] mention one hundred divine names, they call it Schat roudri.

This, the names of being, is that which is without cessation; and from [x] to mention these names, making mention without ceasing.

Djank, Radjah Badiheh when he had gone near Djakoulak, in the way that is to ask for the laws of civilization (in) [x], he asked of the enemy that: O dignified veneration! feed me [x] sane

Djaknoulak said: there are four ways: one, brahm tscharedj be; that is, the abandonment of all pleasures (man), as he has done, should learn before the ostad (teacher) [(the book of) Beid].

After that (then), this brahm tscharedj as he made absolute, should be conjugated, and should show (have) acquired children; and this (way) they say kerhest.

And after that, as he left the child, if his wife be the way (companion) at the same time, it is better: and if not, let him go alone with the desert (into the desert) so that he had (taken) over, let him pass from all volitions (leave them): and they say that Ban prepares this (way).

At the time when he has done all these absolute things, he becomes cured.

And whatever time [when] (the book) Beid reads, and immediately [that] the divine request comes forth at the same time (he fervently seeks God), and the volitions over his heart become cold, let him be healed.

And if he did more of the works, and did not do more; At this very hour, when the volitions are removed from the side of his heart, he is healed.

And the work [x] of the korban, which is fixed in the way of [x] selouk, should be facilitated from them (if he was able to execute it), over that fire [x] the korban he made his hand to pass, let him pass over his mouth, and say that ; O fire [x] korban! now you have come inside me: with this fire, my three (3) qualities, which is enough, and radj, and so be it, fire: and you, -Being) make it arrive. O fire! you were produced from my bread: since you were produced from it, enter into it and make the great wealth of knowledge greater for me.

Again, having taken his hand near the fire, let him smell his hand (let that smell suffice), and say, O fire! you were produced from my bread, enter into it.

If he does not have the work [x] korban (if the fire [x] korban is not available), he has brought another fire from a good place, he should say these things [with the fire (fire), and do it.

And if, in that desert, there is no fire, he entered into the water, when the water (of the water) says]: what? (for) in [the bottom (bottom)] all mokelan exist.

And works that are known in water (due to water) [In ms. born it is mokarrer, it is fixed.] it is, it makes; obtain (will obtain) eternal life.

And the works that he does in the water, he must do everything with the great name Pranou: that each of the three (3) (books) Beid, and all the works is (are) in Pranou: at the time that Pranou said, he said everything.

This very (name) is Pranou, Brahm: with this very thing, make maschghouli.

Djank said: O worthy reverence! Is this quantity (of nature) really healthy?

He said: it is of this quantity.

Atr Rekheschir again asked Djaknoulak: O Djaknoulak! you said: at the time when (the man) [x] takes the sanias, let them also leave the zone. Without the belt o Brahman how can it be?

Djaknoulak said: at the time when he knew [x] atma, everything entered into him; This very atma has become his belt; As he casts the girdle into the fire, [x] the atma makes his own girdle. He no longer needs the external symbols of the Indian religion, such as the belt [x] of Brahman.].

Atr asked, that, with the persons, that [x] sanias did not command, as, Tschehtri and Bis, what should they do, that the cause of liberation (absolute) should become for them?

Djaknoulak said: those who, in war, face to face (face to face) became enemies, right with right (right by right hand), should be killed: precept [x] heals (this) (is carried out): that is, heals with breath by his (retaining his breath internally) the war and the efforts he made, he is delivered (saved); Hesitation with war and apparent (external) attempts to gain [x] the world [x] is Behescht.

And whoever is sick, and because of diseases and infirmity of the body, [x] is unable to heal, and comes close to [x] dying, let him [x] give up eating and drinking (cease); that, this also with the place (vice) [x] of sanity and efforts: that, with this way also the hope [x] of obtaining the world [x] is Behescht.

Either the sick person falls into the water, (if) he dies, or he burns in the fire as soon as he comes, and either he takes the road of the snow-covered mountains, or (and) perishes in the snow; this is also the way of hope [x] to obtain the world [x] Behescht [is].

And the reason for [x] being healed is this:

It is necessary that he always wears pieces (of cloth) of a bruised color; and the head must always be shaved; and let him not make any thing (in) reason above himself (correlative, proper to himself), (saying) that it is from me (mine); and may he always remain pure; and he had no enmity (hatred) with anyone; and from (in) one (special) place he should not make a begging (stake proposal); in the same place, in the same place, let him do begging: at the time when he conducts his life in this way, his djiw atma becomes Brahm.

And if he has sought justice and does not find a director, (and) with (in) his heart and tongue he himself has said here that: I also [x] took sanias, and entered (in) sanias I was, and I left everything, and I have become Brahm: this way of (absolute) liberation (the book) Beid commands; and in this very way he became sanias (i), when he reached (to) Brahm, he became Brahm.

Atr said: O worthy veneration! [is] this way?

He said: this is the way it is.

Djaknoulak said: Saniasan great, because they were pram hens; that is, their djiw atma became their pram atma; These are the things that should be mentioned.

One of them all (is) Samourtak; the other, Adalah; another, Sopatkit; another, Darbasa; another, Bratheh; another, Nadak; another, Djed bhert; another Detatri; another, Reivank; and others (from) them.

And these were among them all, because the power did not back them in any way (they could not make a back for them, provide support), and their works the power did not know (know). In the apparent (outer)1 [The wise men of the ancient Indians, apparently drunk; they paid attention to the one atma within, which they knew to be themselves; free from every external habit, sign, of religion; immune to the affections of mind and body; naked, as they had come out of their mother's womb, they remained.], they were drunk; inwardly, they are (were) intelligent (wise, mentally composed). [What [x] to give], which is the meaning of a wooden staff, they did not have: [x] they did not have kamdli; that is, faithfulness, a vessel for (serving) food, they did not have: a piece (of cloth) [x] to make water (sometimes) pure, they did not have: [x] they did not have a kakl: they did not have a girdle (belt): and when in place of all ( vice of everything), they had Brahm.

As he (man) threw all these things into the water, it is necessary that the atma himself should know and see the atma. and there should be no joy and trouble (sadness, anguish of mind) for him.

Whoever has a pure heart has entered the path [x] of Brahm, when he has reached (to) Brahm.

1 [Veri saniasi, pram hens dict, description.] As for this apparent existence of the body when it is (in) the state (subsists), as it was determined, with that very way he begged as he did, in the box, with a full belly; or with his hand in his mouth to make it pass, let him eat; or, without [x] making the hand reach with the mouth (to the mouth, not touching the mouth, by throwing it into the mouth), he should eat: if he obtains (food), he should be cheerful; and if he does not obtain it, let him be cheerful: at the time when he becomes hungry, let him come to the city; and unless (otherwise) he is (remains) in the desert; and in empty and desolate places, and in buildings dedicated to divine worship, he causes (leads) to pass (life); or he should remain in the reedy deserts (where reeds grow); and he may spend (life) either in a hole or in a cave; or cause him to pass under a tree; or in a large village he causes the workers (potters) to pass by; or in the place where the fires [x] have made the horban (there), cause him to pass; or cause him to pass in the middle of the narrowness of two mountains; or he passes under the marrow (heart) of the tree, which is empty; or pass through uncultivated places. It is necessary that he does not make a takieh (cell, convent) fixed in one place for his own sake.

It is necessary that he does not plan (deliberate) any action; and he never says anything that is from me (is mine).

Always in the maschghouli with the big name (big name) should be pranou; and let him always be in himself, and see himself in himself.

The name of this healer is pram hens.

Oupnek'hat Djabal is absolute.

[admin]

OUPNEK'HAT MAHA NARAIN,
e DJEDJR BEID (desumptum).
[Latin Version]

Anbeheh, aqua est, quod littus non habet: in medio omnium mundorum est: supra [x] Behescht est.

Ex quocunque magno (ens) majus ingressum est: et in omnes res, lucidum, cum vi sua, ingressum est: et dominus omnium animantium est: et in intra omne absconditum est: et in medio omnis (rei) est: haec omnia ab eo exeunt, et in eo sint, et in illud ingrediuntur: et omnes Fereschtehhai id dominum ut sciverunt, in medio ejus sint.

Quidquid fuit, et quidquid est futurum, et quidquid visum fiat, omne id est: quidquid apparens est, et quidquid apparens non est, omne in illo tsched akasch magno, sine defectu, est.

Et illud ens est, quod, bhout akasch et Behescht et terram in se contorsit.

Et illud ens est, quod, sol cum luce et lumine ejus fervet et coruscat.

Et illud ens est, quod, docti id cum mari maia unum ut fecerunt, texunt; id est, [illud] (ens) universale formam omnium vinculorum (entium particularium esse) sciunt; et in illo ente sine defectu, magno, omnem mundum vident.

Et omnis mundus ab eo apparens fuit: et omnia animantia, ex aqua in terra producta fuit: et in omnia vegetabilla, et (in) movens se, et non movens se, et [in] hominem, et [in] animale ingressum est: et ab eo subtilius quidquam non est: id a quoque celsiori celsius est: et a quoque magno majus est: et unicum est: et absconditum est: et figuras sine fine habet: et omne id est: et antiquum est: et a non scientia celsius (superius) est.

Et dicunt, quod, verba dulcia et vera et recta, id est1 [Ens supremum, verbum dulce, verum et rectum est.].

Et id est, ab omni magnum (majus); quod, oi kjanian, et docti, et omne opus [x] korbanha et actio misericordiae (fundatianum) id est: et habens quidquid in mundo fuit, et fiat (sit), id est.

Quemadmodum omnia ligna pedis (rotae) cum umbilico pedis (modiolo) firmiter constrictum est (oonstricta sunt); omnia cum eo (par illud) constricta sunt.

Ignis, id est: ventus, id est: sol, id est: luna; id est: semen omnis (rei), id est: sine cessatione, id est: Brahm, id est: aqua, id est: Pradjapat, id est.

Ex illo porsch lumine, diversa tempora, et nictus oculi, et momentum, et gheri, et hora, et dies, et noctes, et medietas prima mensium, et medietas postrema mensium, et toti (completi, absoluti) menses, et tempestates (anni), et totus annus, apparentia facta (egressa); et omne in eo stantia sunt (subsistunt).

Et id dans mercedem operum est in (hoc) mundo, et in fine (mundo futuro), et in mundor [x] fezza, et in mundo [x] Behescht.

Et aliquis id non potest dicere, quod supra est, vel infra est, vel in medio est.

Et ei ulla indigentia non est.

Et fama (celebritas) nominis ejus, magna est.

Et ei una figura propria non est, quod, cum illa figura id potestas videt (possint videre); et ulla persona id cum oculo non potest videre; et cum corde, et intellectu, et recogitatione id potestas obtinet (possunt obtinere).

Et illi, quod id hoc modo intelligunt, sine cessatione fiunt.  

Haranguerbehah, e principali illius aquae quod anp'heh nomen habet, ab omnibus aliis rebus prius apparens fiat (exit): cum Haranguerbehah etiam est, sol principale ejuj ut sumpsit (puriore ejus parte capta), mokel factus, in mundo circumit.

Quisquis porschi, quod in sole est, hoc modo intelligit, quod is cum colore (modo) solis lucidus est, et magnus est; e mari non scientiae praetergressus, cum littore (ad littus) pervenit, et liberationem (absolutam) obtinet: et praeter hanc viam, propter [x] obtinere eum (alia) non est: et (liber) Beid dicit, quod, ego hanc viam non scio.

Pradjapat in Haranguerbehah sit: et Pradjapat apparens non fuit (non erat): et cum figuris speciei (cum) specie (diversarum specierum) apparens fiat.

Et ens, quod Haranguerbehah ex eo productus fuit, et omnis mundus in eo sit, et docti, quod hoc secretum sciunt, in eo sint, quisquis scit, quod; illud ego sum, is in omni mundo sit, et omnis mundus in eo sit.

Sol, quod, propter eor (in gratiam) [x] Fereschtehha et mokelan fervens et lucens est, et actionis exsecutor omnium mokelan est, et ab omnibus Fereschtehha prius productus fuit, et particula (atomus) e luce Creatoris est; illi lumini solis humilis submissio, illi lumini solis huimlis submissio.

Et oi Fereschtehha cum semper dixissent (semper dicentes), venerunt, quod lux soils lux Creatoris est.

Quisque Brahm dani, quod hoc modo scit, omnes Fereschtehha et mokelan submissi ei fiunt; et is dominus omnis (ret) fit.

Et opulentia (opes), et omne in protectione sua servatum habere, haec utraque vis (potestas, hoc attributum) uxor solis (est): et nox et dies in latere solis est: et astra, figura solis sunt: et terra et coelum os apertum factum solis sunt.

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

1 [Ab his verbis t et prius ab etc., usque ad: ora ejus est, infra, p. 253, lin. ultim. vide supra, N° LXXXVIII, p. 6; Prius ab Haranguerbehah ..... usque ad: quris ejus est, p. 8.] Et prius ab Haranguerbehah apparens fuit: et statim quod apparens fuit, dominus mundi fuit, et custoditum habens coelum et terram, et inter coelum et terram fuit.

Hujusmodi Ens-Lumen praetergressus (relinquens), propter quodnam Fereschteh, korban faciam?

Id solum, cum opulentia magna sua, super quidquid halitum percutiti (respirat) rex factum, dominus duorum pedum et quatuor pedum factum.

Hujusmodi Ens-Lumen praetergressus, propter quemnam Fereschteh, korban faciam?

Id est, quod scii omnes ei hoc modo setaesch (elogium) faciant; quod, montes, et flumina, et maria, omne demonstratio magnitudinis ejus est; et [x] djehat, et medium (intervallum) [x] djehat, et omnem mundum, cum robore brachii sui custoditum habet.

Hujusmodi Ens-Lumen praetergressus, propter quemnam Fereschteh korban faciam?

Id dans se ipsum est: cum cognoscente2 [Ms. beschena: lacuna unius litterae: bandeh. Lego: beschenasendeh, ut supra, p. 6.] se largiens vim est (vim ipsum cognoscendi largitur): et cognitio ejus, dans vitam est; et [x] sine cognitione ejus, dans mortem: omnis mundus, submissus mandato ejus est; et oi Fereschtegan omnes, korban (sunt) super eo (illi).

Hujusmodi Ens-Lumen praetergressus, propter quemnam Fereschteh korban faciam?

Id moraneh zand; id est, non cognoscenti, (viam) suam non facit: et id creans coelum et terram est: et custoditam habens rectitudinem est: et creans hos, quod, ex opere cum mundo (ad mundum) lunas eunt.

Hujusmodi Ens-Lumen praetergressus, propter quemnam Fereschteh korban faciam?

Id est, quod ex eo majus aliud non est: et prius ab eo [aliud] non fuit: et omnis mundus ex eo plenus est: et id in mundo laetum (contentum) est: et ab hoc respectu (ideo), quod omnes figurae figura ejus est, et id figura totius mundi est: et e luce sua super ignem, et ventum et solem, lucis aspersionem facit; et illa lumen (lucida) et viventia habet.

Andr, quod rex magnus est, et Bran [quod] rex aquae est, hi ambo primum, a te aquam vitae comedunt (bibunt): et post ab illis ambobus, ego a te aquam vitae bibam; et e [x] illam bibere (loquela), quod omne ei servitium facit, ebria fiat; et korban [quod] feci, cum te (ad te) perveniat: et ego ex illo particeps (utilitatem capiens) fiam!

Hoc Ens-Lumen omnia djehat, et inter [x] djehat ut comprehensum fecit, (sic) remansit.

Et quidquid primum apparens fuit, etiam id est: et quidquid in medio ventris totius mundi est, etiam id est: quidquid apparens fiat, omne id est; et quidquid apparens est futurum, id est.

O homo! vultus vestri cum latere ejus (versus illud) non est: et vultus ejus, cum latere vestro (versus te) est: et omni latere (quaqua versus), vultus ejus est: et omni latere, oculi ejus est: et omni latere, ora ejus est: et omni latere, manus ejus est: et omni latere, pedes ejus est: et omnes homines, cum brachio suo, actionem facere facit: et omnia volantia cum brachio suo volare facit: et productum faciens coelum et terram, ipsum illud unum Ens-Lumen est.

Ens, quod in medio ejus totus mundus unicus fiat, Bin Radjah id ut scivit, superveritate totius mundi gnarus factus (est).

Omnes mundi in illo ente sint: et omnes. mundi in ipso illo ente destructi fiant:

Ipsum illud ens circumdans (omne), stamen subteminis totius mundi, factum, in omni sit.

Et illud ens, sine cessatione, quod in medio cubiculi cordis est, [x] kand'harpi, quod sciens illud fuit, dixit: quatuor vox est (soni sunt), quod tres (3) ex illis intra domum corporis est; et una, extra. Illas tres (3) voces, quod intra domum corporis est, quisquis scit, is pater patrum, et magnus magnorum fit; et is amicus noster est, et productum feciens nos est; is nutritum faciens nos est; is sciens sedes (locum quietis) omnis (entis) est; et is sciens omnem mundum est:

Quisquis has tres (3) voces, quod memoratum fuit, scit, is ens sine cessatione ut scivit, in Behescht tertio, quod oi Fereschtehha hoc (ens) ut sciverunt, hunc locum locum suum fecerunt, locum suum fecit.

Illi Fereschtehha hoc modo sunt, quod, cum uno halitu (uno momento, una aspiratione), in omni terra et coelo (ad) quemque locum, quod volunt, it (eunt); et in omnibus mundis, et in cunctis djehat, (ad) quemque locum, quod volunt, perveniunt; et in omnibus tabulatis [x] Behescht (in) quoque loco, quod volunt, circumeunt.

(Homo) sciens has tres (3) voces, filum longitudinis (longum) mercedis operum ut scidit; [et] ipsum illud ens vidit; et ipsum illud ens factus; anima omnium animantium effectus; et circumdans (comprehendens) omnes mundos, et circumdans omnia animantia, et circumdans omnes djehat, et inter djehat; et Pradjapat, quod figura totius mundi est, et productio primum, factus; ipse cum seipso verus factus, et dominus conventuum et mirabilium, et amicus omnis (entis) effectus; et Andr, quod, rex [x] Fereschtehha est, volitionem ejus habet (eum diligit).

Is, quod dans omne redditus (est), ab eo, ego, quod Madhou tschehendai1 [Madhou: samskretice, madaha, prompta indoles: tschehendai, persice, saliens.], filius [x] Beschvamtr sum, cognitionem et kian consistens (rectum, stabile) peto.

O ignis! tu lumen esto, et hostes meos evamdum (perditum) fac: opulentiam et [x] conveniens illi, cum me (ad me) fac pervenire: et vitam meam longam trahe (redde): et dominium omnium djehat cum me (mihi) da.

Et, o ignis! omnia animalia mea, et hominem et pertinentes ad me, et totum mundum, evanidum (perditum) non fac.

Et, o ignis! opulentiam a me separatam non fac.

In hoc loco, quot mantri, quod in (de) opere est, scriptum non fit.

[x] Brahm nemeskar; id est, humilis submissio.

Illud, quod ego audivi, in corde meo stabilitatem sumat, et oblitum non fiat: et quodque verbum cognitionis, quod cum aure (ad aurem meam) pervenit, illud oblitum non faciam, et servatum habens illud fiam.

Hoc votum propter me ipsum facio, et etiam propter discipulos meos facio.

2 [Quaelibet actio bona, quilibet rectus habitus, poenitentia est, illius meritum habet.] Homo indolis bonae (suavis, benignae), etiam (hoc) mortificatio (poenitentia) est: et rectum (verum) dicere, etiam mortificatio est: et doctrinam legere (discere), etiam mortificatio est: et firmiter retinere sensus (externos), etiam mortificatio est: et firmiter retinere sensus internos, etiam mortificatio est: et munificentia, etiam mortificatio est: et korban facere, etiam mortificatio est.

Et mundus terrae, et mundus [x] fezza, et mundus [x] Behescht; haec quaeque tria (3) Brahm est.1 [Mundi tres Deus sunt supremus.]

Et haec quaeque tria (3), Brahm (esse) ut scitum, cum his quibusque tribus (3) maschghoul esse, etiam mortificatio est.

Quemadmodum ab arbore, quod flos apertus sit, odor ejus e procul etiam venit, [ipso hoc modo, odor operum e longe venit].

Quemadmodum extremitatem (cuspidem) ensis (homo) supra ut fecit, super puteum transire facit (ponit); et in tempore [x] salire e super illum, considerationem absolutam facit, e cadere (videt ne cadat) super cuspidem ensis, vel in puteum: ipso hoc modo, oportet quod mendacium et non scientiam ut consideratum fecit, seipsum (ab illis) servatum habeat.

Ille atma, quod (amplius) subtilis est a quocumque subtiliori, et a quocunque majori major est, et in medio cordis animantium sit; quisquis illud ens cum volitione (omne volens, desiderans), cum voracitate ejus intuetur, a moerore et tristitia (aerumna) liberatus fit.

Et id, magnitudo pura est, etdominus omnis (rei) est: et ab eo septem pran, productum fiat: et septem linguae ignis, ex eo lumen fiat: et haec septem tabulata terrae, quod omnes animae, quod corpora habent, et in ea circumeunt, ab eo productum fiat: et mare circumdans (oceanus), ab eo productam fiat: et montes ab eo productum fiat: et diversa maria fluentia (flumina etc.) ab eo productum fiat: et omnia vegetabilia, ab eo productum fiat: et omnes gustus, ab eo productum fiat: et omnia animantia, ex illis vegetabilibus et gustibus vivens (viventia) manent.

Et in medio [x] Fereschtehha, Brahma, id est: et in magnis, Zehereh (planeta Veneris) id est: et in medio [x] Brahmanan, rek'heschir id est: et in medio animalium, sing' hah, id est, leo, id est: et in medio volantium, aakab (aquila) est: et propter [x] scindere sentes (arbores sylvarum), securis id est: et in medio omnis purum facientis, magnum id est.

Maia ejus productus non fuit.

Et unicum est: et tres (3) colores habet; quod, rubrum, et album, et nigrum sit; id est, qualitas eidjad (inventionis, productionis), et qualitas abka (conservationis), et qualitas afna (destructionis).

Similes sui ipsius productiones sine fine productum facit.

Et unus djiw atma, quod productus non fuit, illum maia ut amicum habuit, errans ex incuria (inadvertens) fiat, et voluptatem illius ut cepit, eum capit (ei addictus fit).

Et unus djiw atma alter, etiam quod productus non factus: et ille djiw atma, quod doctus est, voluptatem illius (maia) ut cepit, eum praeterit (relinquit).

In hoc loco quot mantr alium, quod in (de) opere est, scriptum non fuit!

Id est, Maha diw Fereschteh primum ab omni est; et a mundo [omni] magnus (major) est; et evanidum faciens est; et doctus magnus est; et productio [x] Haranguerbehah in ante intuitum (conspectum) ejus fiat: illud lumen nos cum maschghouli magno (ad maschghouli magnum), quod seipsum formam [x] Brahm scire, est, faciat pervenire!

Et ille Brahm ens est, quod, universalissimum universalium est; et ligatissimum (particularissimum) ligatorum est: et ab eo, quidquam minus non est; et ab eo quidquam majus non est.

Quemadmodum arbor e loco suo motum non facit (non recedit), ens ejus etiam stabile et sine motu est.

Et unicum est: et omnis mundus ex illo porsch plenus est.

Obtinere id, liberatio (absoluta, beatitudo) est.

Id, cum multiplicitate operum, non potestas invenit: id, cum multiplicitate natorum non potestas invenit (non possunt invenire): id, cum multiplicitate opum non potestas invenit: cum una derelictione omnis (rei), docti id obtinuerunt.

Et illud Ens est, quod a [x] Beheschtehai superius est, et in medio cubiculi cordis sit, et lumen est.

Et docti in illud Ens ingrediuntur: a scientia [x] Oupnek'hata, quod principale (libri) Beid est, verificationem illius Entis fecerunt; et cum selouk et mortificatione intra (interius) suum purum monstrarunt (praestarunt). Omnes illi, tempore [x] praeterire (linquere) corpus, ab omni liberationem ut obtinuerunt, et sine cessatione facti, liberati (absolute beati) redditi, forma mundi Entis fiant.

Domus cordis nilouferi, quod in medio urbis corporis est, et parva est, et a peccato pura est, et domus illius Entis magni est; in medio illius cordis etiam akaschi est.

Parvo enti, quod in medio illius akaschi est, et sine tristitia (aerumna) est; cum illo ente (illi enti) maschghouli oportet facere.

Vox (sonus), quod in nim matrai quarto [x] pranou est; quod (libri) Beid primum (initium) etiam eadem (ipsa illa) est, et postremum (finis) Beid etiam eadem (ipsa illa) est: tempore quo illae tres (3) litterae [x] pranou, tempore [x] (illud) dicere, in illo nim matrai, quod forma vocis (soni) est, deletum fiant; aliquid, quod ab illo (nim matrai) superius est, id dominus magnus est, id capita sine fine habet, sumentem1 [Varosch, Ms. nat. o roschan ast, et lumen est.] (avidam, duram) manum, et oculos sine fine habet, et sedes productionis omnium gaudiorum est.

Et quidquid existit, ipsum illud Narain est: et lumen est, et sine defectu est: et terminus graduum (perfectionis) est; et ab omni magnus (major) est: aeternus est.

Et omne, ipse ille Narain est: et procul faciens omnes non scientias est:

Hoc omne, quidquid existit, ipse ille porsch est: et omne (omnia) cum eo indigens sunt (eo opus habent): et is dominus omnis (rei) est: et dominus [x] djiw atma est: et semper est: et forma gaudii est: et sine defectu est: et in omni est: et principium omnium scientiarum est: et atma omnis [entis) est: et terminus propositorum (intentorum consiliorum) est: et ille, lux magna est.

Et Narain, principium magnum omnis (rei) est: et maschghouli faciens magnum, Narain est: et maschghouli magnum, etiam Narain est.

Et quidquid visum fiat, et quidquid auditum fiat, et quidquid in extra mundum est, et quidquid intra mundum est, Narain est.

Quod, circumdans omne factus, (sic) mansit: et sine fine est: et exiguitatem, et [x] minui (jacturam experiri) non habet: et doctus est: et in medio maris circumdantis (oceani) etiam is est: et laetitia omnis mundi ab eo producta facta est.

Cor, quod simile calyci [x] niloufer est; et caput ejus cum infra est; et os illius calycis una spitama ab umbilico superius est: et a flammis multis, quod super circa id sunt, lumen est: et locus magnus (sedes magna) omnis mundi est: et a venis (per venas), quod cum eo junctum est (quae cum eo junctae sunt), simile calyci floris kileh suspensum manet.

In medio illius cordis foramen valde parvum est: quidquid existit, omne in eo est: et in medio illius, ignis magnus est, quod omni latere flammae ejus est (sunt); et omni latere vultus ejus est; et edens bucceam primam escae is est; et divisionem faciens alimenti cum (in) toto corpore is est; is senectutem non habet; et forma cognitionis est; et supra et infra is sit; et flammae ejus omni loco latae (diffusae) factae, mansit (sic manserunt); et totum corpus, a vola (planta) pedis usque ad coelum (verticem) capitis, calor ejus custoditum habet.

Et in medio illius ignis flamma parva est, quod caput ejus cum supra est. Quemadmodum in nubibus nigris, obscuris, coruscatio in linea fulguris apparens fiat; ipso hoc modo, illa flamma coruscans est; et quemadmodum cuspis subtilis (tenuis), sicut capillus (lanugo), quod super quoque grano schali est; ipso hoc modo, illa flamma subtilis est, et flava et lumen est, et cum visu (in aspectum) in excessu subtilitatis et parvitatis (excessive, summe exilis) ingreditur.

In medio illius flammae subtilis, parvae, atma est: ipse ille Brahma est: ipse ille Maha diw est; ipse ille Beschn est: ipse ille Andr est: ipse ille sine defectu est: ipse ille lux magna est; et ipse cum seipso lumen est.

Hic discus solis, [quod] fervens, splendescens est, in medio illius [x] aiethai (libri) Rak Beid est (sunt): et discus ejus, mundus [x] aiethai [x] Rak Beid est: et lux, quod in medio disci est, lumen ipsorum illorum aiet (libri) Sam Beid est; [et ipse ille discus [x] aiethai [x] Sam Beid est]: et porschi, quod in lumine illius disci est, [x] aiethai (libri) Dedjr Beid est; et ipse ille discus [x] aiethai [x] Djedjr Beid est.

Et proinde lumen, quod in disco solis est, lumen quorum- que trium (3) Beid1 [Sol, e tribus libris Beid, splendorem et calorem, totam virtutem suam trahit.] est: et ipsum hoc, quique tres (libri) Beid, est, quod discus solis factum, fervet splendescens.

Et ipse ille porschi, quod, in sole, forma lucis est, quique tres (libri) Beid factus, fervens splendescens factus est.

Ex ipso hoc respectu (idcirco) sol, lux est: sol, robur cordis est: sol, robur corporis est: sol, magnae famae est: sol, visus est: sol, auditus est: sol, cor est: sol, ira (impetus) est: et sol, Adam, pater humani generis est: sol, mokel mortis est: sol, [x] verum est: sol, mokel amicitiae est: sol, ventus est: sol, Bhout akasch est: sol, pran est: sol, nutriens mundum est: quidquid eum hunc et illum potestas dicit (de eo possunt dicere), sol est: quidquid requies est, sol est: quidquid aqua vitae est, et quidquid, djiw atma est, sol est: et totus [mundus], sol est: Pradjapat, sol est: et Haranguerbehah, sol est; et dominus omnium animantium, sol est.

Quicunque hoc modo scit, cum Brahma mixtus dominium ejus simile dominio [x] Brahma fit; et mundum ejus obtinet.

Hoc verbum Oupnek'hat est; id est, secretum tegendum est:

Aorn nomine, e natis [x] Pradjapat, prope Pradjapat ut ivit, petiit, quod: o Pradjapat, digne veneratione, docti magnum quem dicunt?

Pradjapat dixit, quod: a rectitudine2 [Rectitudo primum; deinde, poenitentia, mortificatio.] (ordine, justitia, virtute) ventus iens est: et, a rectitudine sol super coelum lumen est: et rectitudo sedes loquelae est: in rectitudine omnes res sint: ex hoc respectu (ideo) rectitudinem magnam dicunt.

Oi Fereschtehha gradum molki (angelicum), e mortificatione (poenitentia) obtinuerunt: et oi salekan e mortificatione in Behescht locum obtinuerunt: super inimicos suos, e mortificatione, victoriam obtinent: in mortificatione omnes res sunt; ex hoc respectu, mortificationem magnam dicunt.

Cum retentione sensuum internorum homines [x] selouk pulsum peccata faciunt: et ex retentione sensuum oi salekan cum (ad) Behescht eunt: et retentio sensuum super animantia (animantibus) difficilis est: in retentione sensuum internorum omnes res sunt: ex hoc respectu, retentionem sensuum magnam dicunt.

Et ex retentione sensuum internorum (externorum) omnis actio, quod oi salekan faciunt, bene agunt et laeto statu fiant: et ex retentione sensuum externorum, oi salekan cum (ad) Behescht perveniunt: retentio sensuum externorum super animantia (animantibus) difficilis est: in retentione sensuum externorum omnes res sunt: ex hoc respectu, retentionem sensuum externorum magnam dicunt.

Massaleh (negotium, res) principium (originale) omnium korbanha, munificentia est: et omnia animantia illum munificum protectionem suam sciunt: et e munificentia super hostes victoriam obtinent; et e munificentia hostes amicus fiant: quidquid existit, in munificentia est: ex hoc respectu, munificentiam magnam dicunt.

Et opus purum protectio totius mundi est: intelligentes ante facientem opus purum eunt; et, ex opere puro, peccata procul faciunt: in opere puro omnis res est: ex hoc respectu, opus purum magnum dicunt.

In hoc mundo simul provenire facere (producere) natos, stabilem (permanentem) efficere seipsum est: et simul facere provenire natos, longum efficere funem (existentiae) est: et liberatum fieri ab obligatione (debito erga) animas patrum, ipsum hoc est: ex hoc respectu productos facere (gignere) natos, magnum (quid) dicunt.

Pradjapat dixit: ex omni re, quod dixi, maschghouli cum corde (cordi), magnum (maximum quid) est: quamcunque rem aliquis quod cum recogitatione pura videt, cum recogitatione cordis videt; et omnes docti, quodque praecellens (miraculum etc.) quod apparens fecerunt, [e via cordis apparere fecerunt]; omnes res in corde est: ex hoc respectu, cor majus (maximum) dicunt.

Personae quae intellectum perfectum habent, [x] sanias magnum dicunt; id est, derelictionem (omnis rei) praeter Deum: [x] sanias, Brahma dicunt; Brahma omne est. Quis est Brahma? Haranguerbehah est Brahma; Pradjapat est Brahma: annus totus est Brahma: annus totus, quod sol est; et porschi, quod in medio disci solis est, [etiam id est et productum faciens], etiam id est Brahma, etiam id est atma.

Ille sol, ex ipsis illis radiis, quod fervens splendescens est, pluvia factus, pluit: et e pluvia, vegetabilla simul provenit (proveniunt): et ex vegetabilibus, alimentum provenit: et ex alimento pran (aspiratio et respiratio) simul provenit: et e pran, robur simul provenit: et e robore, mortificatio (poenitentia) simul provenit: et e mortificatione, fides (fiducia) simul provenit: et e fide, sinceritas (integritas) simul provenit: et e sinceritate, intellectus simul provenit: et ex intellect, cogitatio, cogitatio recta simul provenit: et e cogitatione recta, quies (tranquillitas) simul provenit: et e quiete, attenta notitia simul provenit: et ex attenta notitia, memoriam facere (habere) veri simul provenit: e [x] memoriam facere veri, [scientia simul provenit; et e scientia], meroes illius [scientiae] simul provenit: et e mercede scientiae, scientiae verificatio (certa scientia, certitudo) simul provenit: et e scientiae verificatione, [x] atma (homo) intelligit.

Proinde, aliquis, quod alimentum cum homine (homini) dat, has omnes res cum homine dat.

Et ex alimento, pran animantium fiat: et e pran cor fiat: et ex corde, intellectus fit: et ex intellectu, gaudium fiat; quod illud gaudium a Brahm productum fiat.

Ille porsch, quod hic porsch est, id est, atma, quod djiw atma est, quinque divisio est (quinque divisiones sortitur): quod, thesaurus alimenti; et thesaurus [x] pran; et thesaurus cordis; et thesaurus intellectus; et thesaurus gaudii est.

llle porsch, funis factus, omne in seipsum traxit; quod, terra, et fezza, et Behescht, et djehat, et inter djehat sit: et totus mundus etiam is est: et quidquid fuit, et quidquid est futurum, omne is est:

O quaerens volitiones mundi (res e mundo petitas), quod in te por (plenus) est (quae te replent), illas ut procul feceris, eum (illum porsch) intelligas; et fidem et rectitudinem in (te) ipso custoditum habe: et e luce eognitionis, lumen magnum fias: illud Ens, cum corde et intellectu, cum hac ratione (hoc modo) ut intellexisti, et doctus facts, rursus mors te non obtineat (non invadet).

In hoc puncto (hac materie) ex hoc respectu (ideo) in omnibus mortificationibus (poenitentiae generibus) [x] sanias, quod derelictio (omnium) praeter Deum est, ab omni magnum (majus) dicunt.

O Narain! tu locus [x] esse omne (es): et tu dignus [x] sanias (cultu perfecto) es: et tu circumdans (omne) es: et currens halitus in corpore, tu es: possidens mundum [praefectus mundi), tu es: calorem dans igni, tu es: lumen dans soli, tu es: et lumen dans lunae, tu es: cum petitione tui (te quaerens) in ante te venio: et causa [x] maschghouli tibi, manum cum te percussi (maschghouli facere tibi ex pacto promisi): tu, quod Brahm, forma luminis es, hoc modo fac, quod pranou et atma unum ut sciverim, te obtineam.1 [ ]

Hoc verbum valde magnum secretum est, quod, oi Fereschtehha etiam illud operuerunt (absconderunt).

Quisquis hoc sic intelligit, magnitudinem [x] Brahm obtinet; et ex ipsa hac magnitudine, [x] Brahm obtinet.

Hoc etiam Oupnek'hat est; id est, secretum tegendum est.

Quisquis omnia negotia [x] korban in se (ipso) scit, si, in sex mensibus, quod sol cum latere septentrionis est, moritur, e mundo solis praetergressus, cum mundis puris (ad mundos puros) pervenit: et si in sex mensibus, quod sol cum latere meridiei est, moritur, cum mundo (ad mundum) lunae pervenit: et quisquis intuitum super has duas vias non habuerit, is liberatus (absolute beatus) factus, magnitudinem [x] Brahm obtinet, magnitudinem [x] Brahm obtinet.

Absolutum est Oupnek'hat Maha Narain, ex Djedjr Beid (desumptum).

i. In margine: id est, pranou et atma unum scire, qualitates praeter Ens (substantiam), et nomen praeter nominatum scire est (qualitates a subjecto distinguere est, cum deinceps unum et idem agnoscantur): in ms. nat. haec in textu leguntur, post verba unum ut sciverim; et, pro nomen praeter nominatum, ponitur, nomen cum nominato; quod eumdem sensum praebet.  

[admin]

OUPNEK'HAT MAHA NARAIN,
from DJEDJR BEID (taken).
[English Version by Google Translate]

Anbeheh is water, which has no shore: it is in the midst of all worlds: above [x] is Behescht.

From whatever great (being) greater has entered: and into all things, bright, with his own power, he has entered: and he is the lord of all living things: and he is hidden within everything: and he is in the midst of all (things): all these things proceed from him, and be in him, and enter into him: and all the Fereschtehhai, as they knew that lord, be in the midst of him.

Whatever was, and whatever is to come, and whatever is seen, all that is: whatever is apparent, and whatever is not apparent, all is in that great tsched akasch, without failure.

And that being is that, bhout akasch and Behescht and the earth twisted in itself.

And that being is that the sun burns and sparkles with its light.

And that being is that the learned weave it together with the sea of ​​the Maya as they did; that is, they know that [that] (being) is the universal form of all bonds (of particular beings); and in that being without defect, great, they see the whole world.

And all the world appeared from him: and all living things were produced from the water on the earth: and into all vegetables, and (in) moving and not moving, and [in] man, and [in] animal: and there is nothing finer than him: that is also higher than the highest degree: and it is also greater than the great one: and it is unique: and it is hidden: and it has shapes without end: and all that is: and it is ancient: and higher than the degree of knowledge ) is

And they say that, sweet words and true and right, that is [the supreme being, the word is sweet, true and right.].

And that is, from everything great (greater); that, O Kjanian, and the learned, and all the work [x] korbanha and the action of mercy (foundations) is that: and having whatever was in the world, and let it be (be), that is.

Just as all the timbers of the foot (wheel) are firmly bound together with the center of the foot (modiolo); all things are bound up with it (that match).

Fire, that is: the wind, that is: the sun, that is: the moon; that is: the seed of all (things), that is: without ceasing, that is: Brahm, that is: water, that is: Pradjapat, that is.

From that Porsche light, different times, and the twinkling of the eye, and moment, and gheri, and hour, and day, and night, and the first half of the month, and the last half of the month, and the whole (complete, absolute) months, and the tempests (of the year), and the whole year, appeared (exited); and everything in it is established (subsists).

And that is giving the reward of works in (this) world, and in the end (world to come), and in the world [x] fezza, and in the world [x] Behescht.

And one cannot say that which is above, or below, or in the middle.

And there is no need for him.

And the fame (celebrity) of his name is great.

And there is not one figure proper to him, because, with that figure, the power sees it (they may see it); and no person can see it with the eye; and with the heart, and understanding, and reflection, the power obtains (they can obtain).

And those who understand it in this way do so without ceasing.

Haranguerbehah, from the chief of that water, which has the name of anp'heh, first appears (comes out) from all other things: when Haranguerbehah is also, the main sun of it, as it took (captured by its purer part), became a mokel, goes around in the world.

Anyone who sees a Porsche that is in the sun understands this way, that it is bright with the color (mode) of the sun, and it is big. Having not passed from the sea of ​​knowledge, he arrives at the shore (to the shore), and obtains (absolute) liberation: and besides this way, because of [x] there is no (other) way to obtain him: and (the book) Beid says, that, I do not know this way.

Let Pradjapat be in Haranguerbehah: and Pradjapat was not (wasn't) appearing: and with the figures of the species (with) the appearance (of different species) let it be.

And the being that Haranguerbehah was produced from him, and the whole world is in him, and the learned, who know this secret, are in him, anyone knows that; that I am, let him be in all the world, and let all the world be in him.

The sun, which, because of him (in grace) [x] Fereschtehha and mokelan, is fervent and shining, and is the executor of the action of all mokelan, and was first produced by all Fereschtehha, and is a particle (atom) from the light of the Creator; low submission to that light of the sun, low submission to that light of the sun.

And oi Fereschtehha when they had always said (always saying), they came, that the light of the soil is the light of the Creator.

Every Brahm dan, who knows this way, all Fereschtehha and mokelan become subject to him; and he becomes the lord of all (ret).

And wealth (wealth), and to have everything kept in its protection, both these forces (power, this attribute) (is) the wife of the sun: and night and day are on the side of the sun: and the stars are the image of the sun: and the earth and the sky are made the open mouth of the sun.

Whoever desires a great world, let him know that the sun is his figure; and let the whole world know his form.

1 [From these words t and first from etc., until: his mouth is, below, p. 253, lin. last see above, No. 88, p. 6; First from Haranguerbehah ..... to: who is his, p. 8.] And he was first appearing from Haranguerbehah: and as soon as he was appearing, he was the lord of the world, and having guarded heaven and earth, and was between heaven and earth.

Passing (leaving) such a Being-Light, for what Fereschteh, shall I do korban?

That alone, with his great opulence, over whatever he breathed (breathed) became a king, lord of two feet and four feet.

Having passed such a Being-of-Light, for whose sake Fereschteh will I make a korban?

That is to say, that all the wise should praise him in this way; that mountains, rivers, and seas are all a demonstration of his greatness; and [x] djehat, and the middle (interval) [x] djehat, and the whole world, with the strength of his arm he has guarded.

Having passed such a Being-of-Light, for whose sake will I make Fereschteh korban?

That is giving itself: when knowing2 [Ms. beschena: a gap of one letter: bandeh. Read: beschenasendeh, as above, p. 6.] self-giving is power (the power of knowing itself is given): and the knowledge of it is life-giving; and [x] without knowledge of him, giving death: the whole world is subject to his command; and O Fereschtegan all, the korban (are) upon him (them).

Having passed such a Being-of-Light, for whose sake will I make Fereschteh korban?

That moraneh zand; that is, he who does not know, does not make his own (way). And this is creating heaven and earth: and having preserved rectitude.

Having passed such a Being-of-Light, for whose sake will I make Fereschteh korban?

That is, that there is nothing greater than him: and before him there was [nothing else]: and the whole world is full of him: and that is happy (content) in the world: and from this respect (ideo), that all figures are the figure of him, and that is the figure of the whole world: and from his light he sprinkles light upon the fire, and the wind, and the sun; and she has light (bright) and life.

Andr, who is the great king, and Bran [who] is the king of water, these two will first eat (drink) the water of life from you: and after both of them, I will drink the water of life from you; and from [x] drink (speak) her, which does every service to him, let him become drunk; and the korban [that] I have done, when it reaches you: and I will become a partaker (taking advantage) of it!

This Being-Light djehat all things, and between [x] djehat as he made it to be grasped, (so) he remained.

And whatever was first appearing is also that; and whatever is in the middle of the belly of the whole world is also that; and whatever appears to be the future, that is.

O man! Looking on your side (the face) is not the face, with your side (versus, and all the side, and all his hand, and all the flying to the arm and the product of heaven and the earth, that one is-light .

Being, that in the midst of him the whole world becomes one, Bin Radjah knew that, he became cognizant of the truth of the whole world.

Let all the worlds be in that being: and all. let the worlds be destroyed in that very being:

That very being that surrounds (everything), the thread underlying the whole world, is made in everything.

And that being, without ceasing, which is in the middle of the chamber of the heart, [x] kand'harpi, knowing that it was, said: there are four voices (there are sounds), because three (3) of them are inside the house of the body; and one, outside. Whoever knows those three (3) voices, which is within the house of the body, he is the father of fathers, and becomes great among the great; and he is our friend, and he is making us a product; he is making us nourished; he who knows is the seat (place of rest) of all (beings); and he is the knower of the whole world:

Anyone who knows these three (3) voices that have been mentioned, that being without ceasing as he knew, in the third Behescht, that oi Fereschtehha this (being) as they knew, they made this place their place, they made their place.

They are Fereschtehha in this way, that with one breath (one moment, one aspiration), they go (go) in every earth and sky (to) every place they want; and in all worlds, and in all djehat, they reach every place they want; and in all the floors [x] Behescht (in) also the place they want, they go round.

(Man) knowing these three (3) words, he cut the thread of the length (long) of the wages of his works; [and] that very being saw; and that very being was made; the soul of all living things; and surrounding (comprising) all the worlds, and surrounding all living things, and surrounding all djehat, and among djehat; and Pradjapat, which is the figure of the whole world, and the first production, became; he himself became true to himself, and master of meetings and miracles, and the friend of every (being) effect; and Andr, who is the king [x] of Fereschtehha, has his volition (loves him).

He who gives all returns (is), from him, I, who Madhou tschehendai1 [Madhou: samskretice, madaha, prompt character: tschehendai, peach, leaping.], I am the son [x] of Beschvamtr, I ask knowledge and kian consistent (straight, stable).

O fire! be thou a light, and make my enemies to be gone (lost) for a long time: make riches and [x] fitting for him, when I come (to me): and make my life long (give back): and give the dominion of all djehat with me (to me).

And, O fire! do not make all my animals, and man and those belonging to me, and the whole world, vanish (lost).

And, O fire! do not separate wealth from me.

In this place, the number of mantras that is in the work is not written.

[x] Brahm nemeskar; that is, low submission.

That which I have heard takes stability in my heart, and shall not be forgotten: and every word of knowledge that has reached my ear, I shall not make it forgotten, and having preserved it, I shall make it.

I make this wish for my own sake, and I make it also for the sake of my disciples.

2 [Every good action, every right attitude, is repentance, it has the merit of it.] A man of good (gentle, kind) character, also (this) is mortification (repentance): and to speak the right (truth), is also mortification: and to read (learn) the doctrine, is also mortification: and to firmly retain (external) senses, is also mortification: and firmly to retain internal senses, is also mortification: and munificence, is also mortification: and korban to do, is also mortification.

And the world of the earth, and the world [x] fezza, and the world [x] Behescht; each of these three (3) is Brahm. [The three worlds are the supreme God.]

And all these three (3), Brahm (being) as known, together with these three (3) maschghoul, is also mortification.

Just as from a tree, when a flower is open, its fragrance also comes from afar, [in this way, the fragrance of works comes from afar].

Just as (a man) makes the tip (point) of a sword pass over a well as he did; and at the time [x] to leap from it, he makes an absolute consideration, from falling (he sees that he does not fall) on the point of the sword, or into a well: in this very way, he must have kept himself (from them) from lying and not knowledge as he considered.

That atma, which is (more) subtle than anything more subtle, and greater than anything greater, and is in the midst of the heart of living beings; whoever, being a being with volition (willing, desiring everything), looks at it with voraciousness, is freed from grief and sadness (aerumna).

And that is pure greatness, and he is the lord of all (things): and from him be produced seven tongues of fire: and seven tongues of fire, from him be light: and these seven layers of the earth, which all souls have bodies and move about in it, be produced from him: and the surrounding sea (ocean), be produced from him: and mountains are produced from him: and different flowing seas (rivers, etc.) are produced from him: and all vegetables are produced from him: and all tastes, from it becomes a product: and all living things, from those vegetables and tastes, remain living (living).

And in the midst of [x] Fereschtehha, Brahma, that is: and in the great, Zehereh (planet Venus) that is: and in the midst of [x] Brahmanan, rek'heschir that is: and in the midst of animals, sing' hah, that is, lion, that is: and in the midst of the flying, aakab (eagle) is: and for [x] cleaving (trees of forests), that is the ax: and in the midst of all who do pure, that is great.

Mayan was not a product of it.

And it is unique: and it has three (3) colors; that it is red, and white, and black; that is, the quality of eidjad (invention, production), and the quality of abka (preservation), and the quality of afna (destruction).

It produces endless self-productions like this.

And one djiw atma, which was not produced, maya, as he had a friend, wanders out of carelessness (not noticing), and as he took the pleasure of that, he takes him (becomes addicted to him).

And one djiw atma another, even that which has not been produced: and that djiw atma, which has been taught, as it has taken the pleasure of that (maya), passes (leaves) him.

In this place, how many other mantras, which are in (about) the work, were not written!

That is, Maha diw Fereschteh is first of all; and he is great (greater) than the [everything] world; and he is making it vanish; and he is a great scholar; and the production [x] of Haranguerbehah should be done in the fore-view (observation) of it: let that light reach us with the great maschghouli (to the great maschghouli), which is to know oneself the form of [x] Brahm!

And that Brahm being is the most universal of all universals; and he is the most bound (the most particular) of those bound: and from him, nothing is less; and there is nothing greater than him.

Just as a tree does not move from its place (does not move), its being is also stable and motionless.

And it is unique: and the whole world is full of that Porsche.

To achieve that is liberation (absolute, bliss).

This, with the multiplicity of works, power does not find: that, with the multiplicity of children, power does not find (they cannot find): that, with the multiplicity of wealth, power does not find: with one abandonment of all (things), the learned have obtained it.

And that Being is that which is above [x] Beheschtehai, and is in the middle of the chamber of the heart, and is light.

And the learned enter into that Being: from the science [x] of Oupnek'hata, which is the main (book) of the Beid, they made the verification of that Being; and with selouk and mortification within (the interior) they showed their pureness. All those, at the time [x] of passing away (leaving) the body, as they have obtained liberation from everything, and become without ceasing, rendered liberated (absolutely blessed), become the form of the Being of the world.

The house of the heart of the niloufer, which is in the middle of the city of the body, is small and pure from sin, and the house of that Being is great; in the middle of that heart is also akaschi.

To a small being, which is in the midst of that Akash, and is without sadness (erumna); with that being (that being) we must do maschghouli.

The voice (sound) which in nim matrai is the fourth [x] pranou; that (of the book) Beid the first (beginning) is also the same (itself), and the last (end) Beid is also the same (itself): at the time when those three (3) letters [x] pranou, at the time [x] (it) to say, in that nim matrai, which is the form of the voice (sound), be destroyed; something that is higher than that (namely matrai), that is the great master, that has endless heads, the summon1 [Varosch, Ms. born he is roschan, and he is light.] He has a (greedy, hard) hand, and eyes without end, and is the seat of the production of all joys.

And whatever exists, that very Narain is: and it is light, and it is without failure: and it is the limit of degrees (of perfection); and he is greater than all: he is eternal.

And all, he himself is Narain: and doing far away all is not knowledge.

All this, whatever exists, is that porsch himself: and all (everything) is in need of him (they have need of him): and he is the lord of all (things): and the lord [x] djiw is the atma: and he always is: and he is the form of joy: and he is without failure: and he is in everything: and he is the beginning of all knowledge: and he is the atma of all [beings]: and he is the limit of purposes (intentional plans): and he is a great light.

And Narain is the great principle of all (things): and the maschghouli making great is Narain: and the great maschghouli is also Narain.

And whatever is seen, and whatever is heard, and whatever is in the outer world, and whatever is within the world, is Narain.

Which, being surrounded by all that was made, (thus) remained: and he is without end: and he has no smallness and [x] less (to experience loss): and he is learned: and in the midst of the surrounding sea (ocean) he also is: and the joy of the whole world was produced by him.

The heart, which is like a cup [x] is blue; and when his head is below; and the mouth of that chalice is one spit above the navel: and from the many flames that are above it, there is light: and the great place (the great seat) of the whole world is: and from the veins (through the veins) that which is joined to it (which are joined to it), it remains suspended like a cup of a kileh flower.

In the middle of that heart there is a very small hole: whatever exists, everything is in it: and in the middle of it, there is a great fire, which is (are) on every side of its flame; and his face is on every side; and he is eating the first bushel of meat; and he is making a division of food with (in) the whole body; he has no old age; and it is a form of knowledge; let it be both above and below; and its flames having become wide (diffuse) in every place, it remained (so they remained); and the whole body, from the sole of the foot to the top of the head, is protected by its heat.

And in the midst of that fire there is a small flame, which is above his head. Just as in black, dark clouds, a flash appears in the line of lightning; in this very way, that flame is flickering; and as a fine (thin) point, like a hair (downy), which is also on a grain of wool; in this very way, that flame is subtle, and is yellow and light, and when it is seen (into the aspect) it enters into an excess of subtlety and smallness (excessively, extremely small).

In the middle of that subtle, small flame is the atma: he himself is Brahma: he himself is Maha diw; He himself is Beschn: he himself is Andr: he himself is without defect: he himself is a great light; and he with himself is light.

This disc of the sun, [which] is burning, shining, in the middle of that [x] aiethai (book) is (are) Rak Beid: and its disc, the world [x] aiethai [x] Rak Beid: and the light that is in the middle of the disc, the light of their own aiet (book) is Sam Beid; [and that disc itself [x] aiethai [x] is Sam Beid]: and porschi, which is in the light of that disc, [x] aiethai (book) is Dedjr Beid; and that disc [x] aiethai [x] is Djedjr Beid.

And therefore the light which is in the disc of the sun is the light of the three (3) Beids [The sun, from the three books of the Beid, derives its brightness and heat, all its power.]: and this very thing, each of the three (books) of the Beids, is what is made of the disc of the sun, burning and shining.

And that Porsche itself, which, in the sun, is the form of light, and each of the three (books) Beid became, became burning and shining.

In this respect the sun is light: the sun is the strength of the heart: the sun is the strength of the body: the sun is of great fame: the sun is seen: the sun is heard: the sun is the heart: the sun is anger (attack): and the sun, Adam, is the father of the human race: the sun is the mokel of death: the sun, [x] it is true: the sun is the mokel of friendship: the sun is the wind: the sun; The power says this and that (they can say of him) is the sun: whatever is rest is the sun: whatever is the water of life, and whatever is djiw atma, is the sun: and the whole [world] is the sun: Pradjapat, is the sun: and Haranguerbehah, is the sun; and the lord of all living things is the sun.

Whoever knows this way, when mixed with Brahma, his dominion becomes like the dominion [x] of Brahma; and his world prevails.

This word is Oupnek'hat; that is, the secret must be covered:

By the name of Aorn, born [x] of Pradjapat, as he went near Pradjapat, he asked: O Pradjapat, worthy of veneration, who do the learned say is great?

Pradjapat said that: from rectitude then, penitence, mortification.] (in order, justice, virtue) the wind is going: and from rectitude the sun is light above the sky: and rectitude is the seat of speech: in rectitude let all things be: from this respect (idea) they say rectitude is great.

Oi Fereschtehha obtained the degree of molki (angelic), from mortification (repentance): and O salekan from mortification they obtained a place in Behescht: over their enemies, from mortification, they obtain victory: in mortification all things are; from this point of view, they call it a great mortification.

With the retention of the internal senses, men [x] selouk pulse commit sins: and from the retention of the senses oi salekan they go with (to) Behescht: and the retention of the senses over the animating (animate) is difficult: in the retention of the internal senses all things are: from this respect, they say the retention of the senses is great.

And from the retention of the internal (external) senses, every action that the oi salekan do, they do well and become in a happy state: and from the retention of the external senses, the oi salekan arrive at (the) Behescht: the retention of the external senses is difficult over the animating (animated ones).

Massaleh (business, matter) is the (original) principle of all korban, bountifulness: and all living things know that bountiful protection: and from bountifulness they obtain victory over their enemies; and from generosity enemies become friends: whatever exists is in generosity: from this respect they say generosity is great.

And pure work is the protection of the whole world: the intelligent go before those who do pure work; and, from pure work, they commit sins at a distance: in pure work everything is: from this respect, pure work is said to be great.

To come forth in this world at the same time to make (produce) children is to make a stable (permanent) self: and to make children come forth at the same time is to make a long rope (of existence): and to be freed from the obligation (debt to) the souls of the fathers, this is itself: in this respect to produce (produce) children is great (what they say).

Pradjapat said: of all the things that I have said, the maschghouli with the heart (of the heart) is great (the greatest thing): whatever thing one sees with pure reflection, he sees with the reflection of the heart; and all the learned, and whatever preliminary (miracle, etc.) that they did that appeared, [they caused to appear from the way of the heart]; all things are in the heart: from this respect, they say, the heart is greater (greatest).

Persons who have a perfect understanding [x] say great things; that is, abandonment (of everything) except God: [x] Sanias, say Brahma; Brahma is everything. Who is Brahma? Haranguerbehah is Brahma; Pradjapat is Brahma: the whole year is Brahma: the whole year, which is the sun; and porschi, which is in the middle of the disk of the sun, [is also that which makes the product], that is also Brahma, that is also atma.

That sun, from those very rays, which is burning and shining, became rain, it rains: and from the rain, vegetables come together (proceed): and from vegetables, food comes: and from food food (aspiration and respiration) comes together: and from food, strength comes together: and from strength, mortification (repentance) comes together: and from mortification, faith (trust) comes together: and from faith, sincerity (integrity) comes together: and from with sincerity, the understanding proceeds at the same time: and from the intellect, thought, correct thought proceeds at the same time: and from correct thinking, rest (tranquility) proceeds at the same time: and from quiet, attentive information proceeds at the same time: and from attentive information, making a memory (having) of the truth comes at the same time: from [x] making a memory of the truth, [knowledge comes at the same time; and from knowledge], the merits of that [science] come at the same time: and from the reward of knowledge, the verification of knowledge (certain knowledge, certainty) comes at the same time: and from the verification of knowledge, [x] atma (man) understands.

Accordingly, a person who gives food with man (man) gives all these things with man.

And from the food, the bread of the living becomes: and from the bread the heart is made: and from the heart, the understanding is made: and from the understanding, joy is made; that this joy is produced by Brahm.

That porsch, which is this porsch, that is, atma, which is djiw atma, is a five division (it is divided into five divisions): that is, a treasure of food; and the treasure [x] pran; and the treasure of the heart; and the treasure of the understanding; and it is a treasure of joy.

Ille Porsch, having become a rope, drew everything into himself; that there is earth, and fezza, and Behescht, and djehat, and between djehat: and the whole world also is that: and whatever has been, and whatever is to come, is all that:

O seeker of the desires of the world (things sought from the world), which is por (full) in thee (which fill thee), that thou mayest make them far away, understand him (that porsch); and keep faith and rectitude in (thee) himself: and from the light of knowledge, may thou become a great light: that Being, with heart and understanding, with this reason (in this manner) as thou hast understood, and learned facts, let not death again possess (do not invade) thee.

On this point (on this matter) from this respect (ideo) in all mortifications (types of penance) [x] sanias, which is abandonment (everything) apart from God, they say great (greater) than everything.

O Narain! you are the place [x] to be all (you are): and you are worthy [x] of sanias (perfect worship): and you are surrounding (everything): and running breath in the body, you are: possessing the world [ruler of the world), you are: giving heat to the fire, you are: giving light to the sun, you are: and giving light to the moon, you are: with your request (seeking you) I come before you: and cause [x] maschghouli to you, when I struck your hand (to make maschghouli I promised you from the agreement): you, who are Brahm, the form of light, do in this way, that pranou and atma are one so that I may know that I will obtain you.1 [ ]

This word is a very great secret, because, oi Fereschtehha, they also covered (hid) it.

Whoever understands this in this way attains the greatness [x] of Brahm; and from this very greatness, [x] Brahm obtains.

This is also Oupnek'hat; that is, it must be kept secret.

Whoever knows all the affairs [x] of the korban in himself (himself), if, in the six months that the sun is with the northern side, he dies, having passed from the world of the sun, he has reached the pure worlds (to the pure worlds); , obtains the size [x] of Brahm.

It is absolute Oupnek'hat Maha Narain, from Djedjr Beid (taken down).

i. In the margin: that is, to know pranou and atma as one, to know the qualities apart from Being (substance), and to know the name apart from the named (the qualities must be distinguished from the subject, since henceforth they are recognized as one and the same): in ms. born these things are read in the text, after the words one thing that I knew; and, for a name other than the named, it is put, the name with the named; which gives the same meaning.

[admin]

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

1 [In ms. nat. hic textus incipit.] Quidquid existit, pranou est, quod nomen magnum Oum sit. Expositio ejus hoc est, quod:

Quidquid fuit, et quidquid fiat (est), et quidquid est futurum, omne id (pranou) est: et quidquid a tribus (3) temporibus, quod, praeteritum et praesens et futurum sit, superius (celsius) est, etiam id est: quidquid existit, hoc ipsum pranou est; quod etiam Brahm est, et etiam atma est.

Pranou quatuor matra habet: atma etiam quatuor pedes habet; pes primus, aoustha'i djakrat est, quod mundus apparens (externus) est: et in illo mundo ex omnibus apparitionibus illius mundi (de rebus quae in illo mundo apparent) notitiam habens est.

Et ille pes primus septem membra habet; quod, gustus, et tactus, et auditus, et visus, et odoratus, et cor, et intellectus sit.

Et cum his novemdecim (19) (sequentibus) rebus, in (ad) mundum apparentem tendens est: et sexdecim (16) kalai2 [In margine: id est, sexdecim (16) kala significatio est ex quinque (5) sensibus apparentibus, (quod) auditus, et visus, et gustus, et odoratus, et tactus sit; et quinque membris, quod manus, et pes, et lingua, et duo membra particularia; et corde; et quinque elementis simplicibus (non mixtis).], quod in corpore hominis est; et tres (3) qualitas (qualitates), quod, eidjad, et abka, et afna sit: cum his res crassas (mixtas) attactum facit (comprehendit).

Et o mokel omnium animantium, quod ignis Beschvanr nomen habet; quod calor naturalis omnis (Entis) est.

Et cum illo, quod antea memoratum fuit, pes primus [x] atma est.

Et pes secundus, aousthai sapen est, quod mundus somni et malkout sit: et in hoc mundo somni, quod internus est, cum viribus ipsorum illorum sensuum, quod in mundo apparenti possessionem faciebat (quibus utebatur), possessionem (usum illorum) facit.

Et, quemadmodum in mundo apparenti, voluptates, cum illis novemdecim (19) rebus, quod memoratum est, e rebus crassis (mixtis) sumebat; in hoc mundo interno, quod sapen sit, cum viribus illarum novemdecim (19) rerum, voluptates e rebus subtilibus sumit.

Et o mokel omnium animantium hujus mundi, [quod] Bihies1 [Si tadjes legatur, samskretice, tejorrva, homo lucidus.] nomen habet; id est, lucidus.

Cum illo, quod in hoc mundo sapen memoratum fit, pes secundus [x] atma est.

Et pes tertius, aousthai [ sak'hepat] est; id est, mundus, quod, in eo ulla volitio non manet: et illud quod in mundo externo et mundo somni visum fit, in hoc tempore quidquam cum visu (ad visum) non venit: ipsum hoc [aousthai] sak'hepat dicunt; id est, mundum djabrout.

Et in hoc mundo, djiw atma et pram atma unum fiant: in hoc statu, forma entis fiat; forma scientiae est; et forma gaudii (homo) factus, laeto statu (contentus) est; et forma scientiae factus, omnes res scit.

Et o mokel hujus status sak'hepat, birak nomen habet; id est, pura scientia.

Hoc, pes tertius [x] atma est.

Et ipse hic, dominus omnis (rei) est: et ipse hic, sciens omne est: et ipse hic, antrdjami omnis est; id est, intra omne est; et sciens serha (secreta) est: et ipse hic, est sedes productionis omnis (entis), et productum faciens omne, et destructum faciens omne.

Et quartus pes [x] atma, aousthai teria est; id est mundus lakout: et is a somno et vigilia superior est: et status [x] sak'hepat, quod a somno et vigilia superior est, ab illo sak'hepat) etiam superior est.

Et conforme (ad) ipsum hoc, quod supra memoratum est, mantrhai alia [x] Beid est (sunt), quod scriptum non fit (quae scripta non sunt).

Id, ex hoc etiam non potestas dicit (dicere), quod, cum scientia unum fiat; quin imo, forma scientiae est; et id, sciens etiam non potestas dicit, et non sciens etiam non potestas dicit: quid? (nam) hoc utrumque conveniens enti deficienti (imperfecto) est.

Et id, in aspectum veniendum non est; et eum cum qualitate qualitatem non potestas facit (qualificatum non possunt facere, describere): id, captum (prehensum, circumscriptum, particularisatum) non fit: et id, sine indicio est: et id cum corde non potestas obtinet: et id in loquelam non venit: id, hominem et feminam non potestas dicit (dicere): id, cum eo (per seipsum) potestas scit (scire): corruptio (destructio) omnis mundi in ente ejus est: et id forma gaudii est: ei secundum (ens) non est.

Hoc, pedem quartum [x] atma (esse) sciunt.

Ipsum hoc est atma; et ipsum hoc [x] atma oportet scit (scire).

Si, in nominibus et qualitatibus et litteris (si nomine praeditum etc.) hunc atma vis scias, pranou, quod oum est, ipsum hoc, atma scias.

Et pranou etiam quatuor pedes habet, quod quatuor matrai ejus est.

Quidquid (super) quatuor pedibus [x] atma expositum monstratum fit, quatuor matrai [x] pranou, id est: et quidquid (super) quatuor pedibus r3 pranou dictum fit, quatuor pedes [x] atma est.

Et illi quatuor pedes [x] pranou est (sunt), akar, id est, alef maftouh (apertum); et aokar, id est, vau mazzmoum (cum vocali ou); et makar, id est, mim saken (quiescens).

Akar, quod pes primus re pranou est, cum loco (vice) pedis primi [x] atma est, quod aousthai djakrat est; et o mokel ejus, Beischvanr est: et a propter hoc dicunt, quod akar; quod primum omnis (rei) id est, et omne ex eo obtentum fiat.

Quisquis cum hac ratione (hoc modo) akar scit, omnes volitiones suas obtinet, et primus omnis (entis) fit.

Et aokar, quod vau mazzmoum est, et matrai secundum [x] pranou est, cum loco pedis secundi [x] atma est; quod aousthai sapen est; et o mokel ejus lucidus est: et ao propter hoc dicunt, quod aokar ab omni magnum est; et littera prima, et elogia (descriptiones) litterae primae, [quod] etiam akar sit, in ipso hoc est.

Quisquis aokar hoc modo scit, is cum cognitione (ad cognitionem) sine fine pervenit; et omni loco aequalis plenus fit (omnem locum aequaliter implet); et, in natis ejus, sciens aokar ulla persona sine cognitione non manet.

Et makar, quod mim saken sit, et matrai tertium [x] pranou est, cum loco tertii pedis [x] atma est; et aousthai sak'hepat est; et o mokel ejus, scientia pura est: et mim propter hoc dicunt, quod metiens omne est, et destructum faciens omne est: quid? (nam) in tempore [x] sak'hepat omne destructum fiant.

Quisquis makar sic scit, is omne metiens, et omne destructum faciens est in seipso.

Nim matrai quartum [x] pranou, quod, in tempore expositionis trium (3) matrai, quod supra memoratum [non] fuit, cum respectu illo (ideo) est, quod id [matra] non potestas dicit (non possunt dicere): quod id (matra) forma omnis (entis) est, et omne in eo destructa fiant; et id (matra) in loquelam non possunt adducere (de eo loqui non possunt); et forma gaudii est; et secundum non habet.

Ipse ille atmai, quod hoc pranou est, hoc pranou ipse ille atma est.

Quisquis [x] pranou hoc modo scit, is atma hat, et ipse in seipsum ingreditur.

Quisquis [x] pranou hoc modo scit, ipse ille doctus est.

[Absolutum est] Oupnek'hat Mandouk, ex Athrban Beid (desumptum).