Oupnek'hat, by Anquetil Duperron

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OUPNEK'HAT1 [Tom. 1, No. III, p. 14, Djogtan.] From Athrban Beid (taken down):
[English Version by Google Translate]

That is, the principal [x] Selouk.

Pradjapat said with his disciple: I will tell the principal [x] Djog when you (to you); that men [x] may become partakers of that [x] selouk, and by hearing this, and reading this, may obtain deliverance from all sins, and may become those having hope of (highest) deliverance (bliss).

Djogui is great, Beschn is: and Maiai is great for him; that is, production is great: and for him kian and knowledge is great: and for him mortification (repentance) is great:

And to him Salekan and Djoguian, that, after mortification (repentance) and maschghouli, they see the most light, which is like the light of a lamp; that light is Beschn.

And he is a great person: and he is full in everything (he fills, pervades) everything.

Since that existence, which (even) is full (it fills) in [all] hearts, man, how can he leave that light, when he becomes (can be) a maschghoul with something else (another thing)?

It is not from an excess of knowledge, that they drink milk from a mother, and again, as they knew that this very mother was another mother, they took pleasure from her with their hand; and from the door which they went out, they again have a tendency [x] to enter into that door; and that very figure of a woman that he called his mother, and again that very figure he calls his wife; and that very figure of man which he called father, and again that very figure he calls his son.

Even he who makes the son of the father say (they name), he also was the father of the son.

Just as the buckets (pails) of the wheel of the well become empty of water and become full: it is really one thing that becomes full and becomes empty.

With this very opinion and not knowledge, (man) travels in many worlds [Mother, and woman; father and son; grandfather and grandson, etc., are all one and the same: they differ only in form and in the former or latter explanation; just as a bucket, successively full and empty, empty and full, always remains the same. These are the only turnings of a being into itself, which, ignorant of things, it thinks are different beings, and through which it itself passes, until, putting aside the error, it beholds everything in itself, and itself in all, one in itself, itself in one, with true insight.] .

In order to [x] find liberation from this world, they must [do] maschghouli [x] in the name of the great pranou, which is Oum.

[In] these three (3) letters [of this great name, which is Oum], there are (are) three (3) worlds: in the first letter, the world of the earth; and in the second letter, world [x] fezza; and in the third letter, the world [x] Behescht.

And each three (3) (books) Beid; that is, Rak Beid, and Djedjr Beid, and Sam Beid, and each three Fereschteh; which is Brahma, and Beschn, and Mehisch; that is, Djibril, and Mikail, and Esraphil: and each three (3) fires; what is the apparent fire, and the fire of the sun, and the natural fire (of bodies) and each of the three (3) qualities, that is, satouguen, and temouguen, and radjouguen: in those three letters (this) is.

And nim matrai, which is the fourth [part] of the three (3) letters [x] Oum, and they say that ghounneh (a sound from the nose), whoever pronounces it and knows it, by pronouncing it, obtains all these things that have been mentioned; and [x] the pram pad, which is a great step (of glory), also obtains it.

In these three (and) mediated letters of the great pranou, all these things should be in such a way that in a flower there is a fragrance; in milk, butter; and in grain, oil; and in the rock, gold.

The method of [x] maschghouli ([x]) pranou is this: in the middle of the breast, a piece of flesh, which has the shape of a niloufer (the greater white nymph); and the mouth of that niloufer (from) the side (towards) downwards; and its stem, (e) side (facing) is upwards; that is, the vein, its root is upward; in the middle of the hole of that figure [x] niloufer, let there be a heart.

E [x] to say the first letter with the great name (of the great name) pranou, [which] is Oum; and that letter was opened; the heart becomes pure.

And from [x] to say the second letter of that, which is vaw mazzmoum (with the vowel o), that calyx [x] niloufer is opened: and from [x] to open it, its expansion is acquired (is effected).

And from [x] to say the third letter, that mim is resting, from that nad, which is voice (sound), becomes apparent.

And nim matrai, which is a ghounneh (nasal sound), is always firm (having itself rightly): the heart being destroyed in it, it becomes the form of light, because it is clean and pure, like a crystal; and that light is like a thin ray of the sun.

O maschghoul of this schoghl, that great person who is full in everything (which fills everything), obtains.

And if the imagination cannot make this bright person represented (to itself), which is full in everything, in the heart, it must make it in the middle of the brain: and this representation in the brain, at the time when it is made firm, that you carry nine (9), that the way [x ] he came to go out, let him hold them firmly (closed); two down, with two such feet; two ears, with two fingers and thumbs; two eyes, with two index fingers; and the two ways of the nose, with the two middle fingers; and two lips, with four ring and little fingers.

And the name of this (method), K'hing, is great; that is, great retention.

With this great restraint, O maschghoul obtains liberation (bliss): what? (for) from the retention of the senses, the lamp which is in the vessel (flask, cantar) of the body, protected by the wind and restored, makes the whole vessel of the body light.

O maschghoul of this schoghl, if he wishes to leave the body, the heart, and prana, and djiw atma (to be) one as represented (to him) he made, in the middle of the collected (concurring) of the two nostrils, which is the body of Benares, between the two eyebrows (that one) he must be protected: and, with the blessing of this Djog and maschghouli, a pure being, he obtains immunity (from everything); that is, from this maschghouli, all sorrows go (go away).

Oupnek'hat Djogtat is absolute, from Athrban Beid (taken down).

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OUPNEK’HAT
SCHIW SANKLAP
e Djedjr Beid (desumptum).
[Latin Version]

Cor, in tempore vigiliae, cum locis (in loca) vadit, quod, cum illis locis (ad illa loca) oculus, et auris, et sensus (reliqui) non perveniunt; et obtinens lumen magnum est.

Ipso hoc modo, in tempore somni, etiam cum locis, (ad loca) multum procul (valde longinqua) vadit, et lumen faciens collectis (omnibus) sensibus est.

Et in unicitate ([x] unicum esse) simile non habet; et principium omnium sensuum est.

Hujus modi cor meum, volitionem omnium sensibilium ut reliquerit, cum enti ([x] enti), quod forma gaudii est, maschghoul factum, forma ejus efficiatur.

Ille [homo] operis, omnia opera causa (ope) ipsius hujus cordis facit; et homo cognitionis, cognitionem causa (ope) ipsius hujus cordis acquisitam ostendit (facit).

Et causa operum et modorum [x] korban, ipsum hoc cor est.

Id magnum omnium sensuum est; et principium omnium sensuum est: et omnes sensus id magnum ut sciverunt, parestesch (cultum) faciunt (illud adorant).

Et in omnibus animantibus locus ejus est.

Hujus modi cor meum, volitionem omnium sensibilium ut reliquerit, cum ente, quod forma gaudii est, maschghoul factum, forma ejus efficiatur.

Sciens compendiatum et diffusum (facere), quaeque duo id est: et firmitas (permanentia) et rectitudo (sinceritas) omnis in eo est: et lampas domus corporis etiam id est: et in medio corporis et sensuum omnium animantium, sine cessatione id est, (in) relatione cum his (respective ad haec), et nisi (per) memoriam1 [Djoz iad: ms. nat. Djoz baou, nisi cum eo (per illud).] ullam occupationem (operationem) mundi non possunt facere.

Hujus modi cor meum, volitionem omnium sensibilium ut reliquerit, cum ente, quod forma gaudii est, maschghoul factum, forma ejus efficiatur.

Et in vinculo ipsius hujus cordis est (sunt) status, praeteritus et praesens et futurus: et quidquid in vinculum suum adduxit, cessationem habet; et id [in] relatione cum his (respective ad haec) sine cessatione est: faciens [x] korbani, quod septem houta habet, ipsum hoc cor est.

Hujus modi cor meum, volitionem omnium sensibilium ut reliquerit, cum ente, quod forma gaudii est, maschghoul factum, forma ejus efficiatur.

Et (libri) Rak Beid, et Djedjr Beid, et Sam Beid, cum operibus  suis, cum illo corde similis (similes) lignis pedis (rotae) currus, quod cum umbilico pedis (modiolo rotae) ligata et firmiter constricta fuerunt.

Et volitiones omnium animantium in illo corde sicut stamen (et) subtemen textae factae.

Hujus modi cor meum, volitionem omnium sensibilium ut reliquerit, cum ente, quod forma gaudii est, maschghoul factum, forma ejus efficiatur.

Et quemadmodum euntem faciens currum (auriga), cum fune (habenis) equos currus, quod (hunc funem) in manu habet, cum quoque latere (ad quodque latus) quod vult, fert; ipso hoc modo, cor, in medio pectoris sedens, omnia animantia euntia ut fecit, cum quoque loco (ad quemque locum) quod vult, fert.

Et omnes sensus, et (omnia) corpora, senes (senescentia) fiunt; et cor senex non fit: et semper, sicut juvenis, velox iens est.

Hujus modi cor meum, volitionem omnium sensuum ut reliquerit, cum ente, quod forma gaudii est, maschghoul factum, forma ejus efficiatur.

Absolutum est Oupnek'hat Schiw Sanklap.

Et hoc Oupnek'hat votum (oratio) est, quod Brahmnan, quoque die, tribus (3) temporibus ante quodque sandhia1 [Ms. nat. har sandhia, quodque sandhia, deest. In meo ms. az har kal tschap, e margine desumptum.] a quoque tempore tschap (sinistro), (ante quodque tempus sinistrum)) una vice (illud) pronunciant.

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

The heart, in the time of wakefulness, goes with the places (to places), which, with those places (to those places) the eye, the ear, and the senses (the rest) do not reach; and obtaining light is great.

In this way, during sleep, even with places, he goes (to places) a great distance (very far away), and making light is collected by (all) the senses.

And in uniqueness ([x] being unique) it has no likeness; and it is the principle of all senses.

My heart of this kind, the volition of all sensible things to leave, when the being ([x] being), which is the form of joy, made a maschghoul, its form is made.

He [the man] of work does all works for the sake (with the help) of this very heart; and the man of knowledge shows (makes) the knowledge acquired by reason (with the help) of this heart itself.

And the cause of the works and ways [x] korban, this very heart is.

That is the greatest of all senses; and it is the principle of all the senses: and all the senses, as they knew, parestesch (worship) (worship it).

And in all living things is his place.

My heart of this kind, the volition of all sensibility to leave, when the being, which is the form of joy, made a maschghoul, become its form.

Knowing that it is condensed and diffused (to do), both of which it is: both firmness (permanence) and rectitude (sincerity) are all in it: and the lamps of the house of the body are also that: and in the midst of the body and senses of all living beings, that is without ceasing. (in) relation with these (respectively to these things), and unless (by) memory1 [Djoz iad: ms. born Djoz baou, except with him (through it).] they cannot do any occupation (operation) of the world.

My heart of this kind, the volition of all sensibility to leave, when the being, which is the form of joy, made a maschghoul, become its form.

And in the bond of this very heart is (are) the state, past and present and future: and whatever it has brought into its bond has a cessation; and this is [in] relation with these (respectively to these things) without ceasing: making [x] korban, which has seven houtas, this is the heart itself.

My heart of this kind, the volition of all sensibility to leave, when the being, which is the form of joy, made a maschghoul, become its form.

And (the books of) Rak Beid, and Djedjr Beid, and Sam Beid, with their works, with that heart like (like) the wood of the foot (of the wheel) of the chariot, which were bound and firmly bound with the hub of the foot (of the wheel).

And the volitions of all living things in that heart are made like a thread (and) woven under a thread.

My heart of this kind, the volition of all sensibility to leave, when the being, which is the form of joy, made a maschghoul, become its form.

And just as a driver makes a chariot, with a rope (rope), he carries the horse of the chariot, which (this rope) he has in his hand, when he also carries to each side (to each side) what he wants; In the same way, the heart, sitting in the middle of the chest, carries all living things going as it did, when also from place (to each place) what it wills.

And all senses, and (all) bodies, become old (senescence); and the heart does not grow old: and it is always, like a young man, going fast.

My heart of this kind, the volition of all senses to leave, when the being, which is the form of joy, made a maschghoul, become its form.

Oupnek'hat Schiw Sanklap is absolute.

And this Oupnek'hat is a vow (prayer) that Brahmnan, also on a day, three (3) times before each sandhia1 [Ms. born these sandhyas, and every sandhya, is wanting. In my ms. az har kal tschap, taken from the margin.] they also pronounce tschap (left), (before each left tense)) one time.

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OUPNEK’HAT1 [Supra, Tom. I, No. III, p. 12, Athrb Schank'ha.]
ABRAT (ATHRB) SAK'HA,
Ex Athrban Beid (desumptum).
[Latin Version]

Pilad, et Ankra, et Santa kamar, ab Athriai rek'heschir, digno veneratione, petierunt, quod; primum productum faciens omne (creator), quid dixit? et maschghouli, quid est? et quomodo maschghouli faciunt facere? et [x] maschghouli faciens, quis est? et [x] maschghouli, quis oportet facit (faciat)?

Athria, ut Oum dixit, dixit: quod; ab omni primum (prius) ipsum hoc nomen productum faciens (creator) dixit: et maschghouli, ipsum hoc nomen est: cum ipso hoc nomine (ipsi huic nomini, de illo meditans) [x] maschghouli oportet facere: et cum ipso hoc nomine [x] maschghouli oportet facere.

Hoc nomen quatuor pedes habet, quod quatuor (libri) Beid sit.

Et hoc nomen, quod quatuor litteras habet, creator magnus est.

Et quatuor pedes quod habet, pes primus ejus, matrai primum; id est, littera prima, quod akar sit: et in [x] akar, totus hic mundus nasout (humanitatis, terrae), et (liber) Rak Beid, cum omnibus aiat (hoc) comprehensum est: et Brahma, et Veschn, deiouta, oi mokel hujus akar sunt: et illud akar, a est; quod, alef cum fateh (apertum) sit: et mensura ejus kaitri nomen habet: et ignis primus, quod ipse hic ignis apparens sit, in eo est.

Et pes secundus, quod matrai secundum est; id est, littera secunda, quod aokar sit: et in [x] aokar, totus mundus fezza, et (liber) Djedjr Beid, cum omnibus aiat, (hoc) comprehensum est: et Beschn, et Roudr, dei (outa), oi mokel hujus aokar sunt: et illud aokar, ou est; quod, vau mazzmoum sit: et in [x] scribere oum, quod aou scribunt, ipsum hoc vau in loco [x] alef mazzm (cum o) est: et mensura ejus, tarschetab nomen habet: et ignis secundus, quod ignis naturalis sit, in eo est.

Pes tertius, quod matrai tertium (3) est; id est, littera tertia (3), quod makar sit: et in [x] makar, totus sourk lok, quod mundi [x] behescht sit, et (liber) Sam Beid, cum omnibus aiat, et harmonia, (hoc) comprehensum est: Mahadiw, et Adat, deiouta, oi mokel hujus makar sunt: quod illud makar mim est; quod mim quiescens sit: et mensura ejus, djakti nomen habet: et ignis tertius, quod lux solis est, in eo est.

Et pes quartus, quod nim matrai (dimidiatum matrai) est; id est, medietas litterae, quod ghounneh (nazale) m sit, et a mim separatum apparet: et illud [ghounneh] cum hac figura scribunt (linea super mim posita): et nomen ipsius hujus (ghounneh), nim matrai (dimidiatum matrai) est: et [in] nim matrai, Brahm est; id est, mundus [[x] Brahm, quod] ille mundus entis est: et (liber) Athrban Beid, cum omnibus aiat, (hoc) in eo comprehensum est: et o mokel hujus entis, Pram atma est; quod, akar, et aokar, [et] makar, et Brahma, et Beschn, et Mehisch; quod, Djibril, et Mikail, et Asrafil sint; et quique tres (3) mundi, quod, mundus terrae, et mundus fezza, et mundus behescht sint; et quique tres (3) ignes, in eo deleta sint (annihilantur): et mensura ejus, vrath nomen habet; id est, omnes mensurae: et ignis ejus, lux entis est.

Et [x] matrai primum, Narandji (citrini coloris), (sibi) imaginatione reprasentet: et [x] Brahma, [x] mokel ejus sciat:

Et ro matrai secundum, frumenti instar (coloris) cum viridi (ad viride) tendens (vergens) imaginatione (sibi) repraesentet: et [x] Beschn, [x] mokel ejus sciat:

Et ro matrai tertium, album imaginatione (sibi) repraesentet: et [x] Mahadiw, [x] mokel ejus sciat:

Et [x] nim matrai quartum (quartam partem nominis Oum), cum omnibus coloribus imaginatione (sibi) repraesentet: [x] mokel ejus [x] porschi, quod omni loco plenus est (omne locum implet), sciat.

Cum his quatuor (rebus), quatuor litteris, [x] pranou, quod omnis res in eo est, absolutum fiat (his quatuor litteris constat).

Et modus [x] pronunciare Oum, quod, cum tribus (3) matra est; id est, tribus (3) mad (extensionibus, temporibus), [cum hoc (hic) est]: terminus (spatium), quod in eo unum mad absolutum fiat, (unum) matra est: et tempus [x] mad primi, quod repetitum reddat; id est, cum duobus mad pronunciet; duo matra (illud) est: et unum mad aliud quod super illud addat, tria (3) matra absolutum fiat: et in adjutorium horum trium (3) [mad et] matrai quartum (nim matrai) adhuc venit.

Et [x] maschghouli (faciens), quod hujus nominis, cum ratione, quod memoratum factum, mentionem facit, is cum luce suprema (ad lucem supremam) pervenit.

Et illa lux suprema, in mad primo, [x] pran ventum cum sursum tendentem reddit: et ex hoc respectu (hac causa) nomen hujus nominis magni pranou fuit; [id est] sursum ferens [x] pran, et faciens pervenire cum gradu supremo (ad gradum supremum).

Et hoc nomen magnum prali etiam nomen habet: prali, id est, destructum faciens1 [Samskretice pralaya kalaha, finis mundi. — Pralaya nakalam, exustio mundi; finis, qui universum consumpturus est. Prale kridha; mutatio, substitutio rei alicujus.] (annihilans); quandoquidem hoc nomen magnum [x] pran [x] maschghouli (facientis) sui in forma corporis, in tempore [x] mori, in pram atma deletum (annihilatum) reddit. Et, quemadmodum homines alii, quod cum hoc nomine (huic nomini) maschghoul non sunt, pran illorum e viis aliis egressus, cum mundis aliis (ad mundos alios) vadit: hoc nomen, [x] pran maschghoul sui non relinquit, quod, cum viis aliis, cum aliis mundis (ad alios mundos) eat; et illum in ipso hoc corpore deletum ut fecit, formam mundi entis, lucis purae, efficit.

Nomen hujus nominis magni, tschetordha adhuc est; id est, quique quatuor (libri) Beid, in hoc nomine nomine magno est (sunt): et tres (3) Fereschtehha magni, [quod] locus (suppositum) ubi se monstrantes tres (3) qualitates magnae sunt; quod, Brahma, et Beschn, et Mehisch sint1 [Brahma, creator; Beschn, servator; Mehisch, destructor; tres qualitates, tres facultates [x] Brahm, quo cum, in supremo et incommunicabili nomine pranou (Oum) continentur.]; cum Brahm, quod productum faciens omne est; in hoc (nomine) sunt.

Et harta etiam (nomen) habet; id est, habens omne.

Et tar etiam (nomen) hujus nominis magni est; id est, cum littore (ad littus) pervenire faciens maschghoul suum e mari moeroris et tristitiae: quid? (nam) maschghoul suum hoc nomen intelligere facit, quod, tu es; id est, Brahm tu es.

Et Beschn adhuc nomen habet; id est nutriens (servans) omne.

Et Brahma adhuc nomen hujus nominis magni est; id est, productum faciens omne: quid? (nam) omnia nomina et omnes figures hoc (nomen) producta facit.

Et prakas etiam nomen hujus nominis magni est; id est, hoc nomen magnum lumen (luminosa) faciens omnia corda est: et cum mentione ipsius hujus nominis, corda lumen fit (fiunt).

Et badat etiam nomen hujus nominis magni est; id est, simile fulguri coruscanti, in corde [x] maschghoul coruscat.

Et Mahadiw etiam nomen hujus nominis magni est: quemadmodum Mahadiw [magnus] [x] Fereschtehha est, hoc nomen etiam magnum nominum est.

In littera prima hujus nominis, status mundi vigiliae est; quod, nasout sit: etan littera secunda, status somni est; quod, malkout sit: et in littera tertia, status somni cum quiete est; quod, sak'hepat et djabrout sit: et in nim matrai quarto (quarta parte nominis), status teria est; quod, lakout et mundus entis sit.

Et illud, quiod in quibusque quatuor litteris est, et in una littera etiam illarum quatuor est1 [Unitas in systemate Indico. Quidquid in quatuor litteris nominis pranou (Oum; et proinde in 3.bus qualitatibus, et ipso summo ente) est, in unaquaque littera (in unaquaque qualitate) existit.].

Quisquis cum hoc nomine magno (huic nomini magno) maschghouli facit, [ipse Brahma fit: ex ipso hoc respectu (idcirco) quemcunque maschghouli quod facit], primum [x] pranou ut pronunciavit, (illum) facit.

Quisquis, cum (in) maschghouli ipsi huic nomini, sensus externos suos in vinculum firmae retentionis ut attulit, in corde mentionem hujus nominis magni facit, Beschn fiat (fit).

Si super [x] pran victoriam ut obtinuit, hoc nomen magnum in Haranguerbehah, quod collecti omnes pranka est, custoditum habet (esse scil), Mahadiw fiat (fit).

Et si super Haranguerbehah etiam victoriam ut obtinuit, hoc nomen magnum in principio nad, quod anahed est, servatum habet, [et] seipsum et hoc nomen in anahed deletum (deleta) facit (annihilat); ipsum illud, ens magnum fiat (fit), quod ex eo apparens fuit (unde ortus est): Brahma, et Beschn, et Mehisch, et Andr, et omnes deioutaha, quod mokelan et Fereschtehha sunt; et omnes sensus, et omnia elementa, et productum faciens, et productum facientia, fiat: et ipse mentio; et ipse, mentionem faciens; et ipse, memoratum1 [Omnia unum et idem, subjectum seu agens, actio ipsa, et objectum seu factum; inter haec distinctio, mera apparentia, mentis abstractio, imaginatio.]; et ipse aschir, id est, dominus omnis (rei) fiat: et ipse similis [x] akasch firmus (stabilis) et subsistens efficiatur.

Et aliquis, quod unum momentum et temporis punctum, et unum [x] oculum verberare (unam oculi nictationem) in statu [x] maschghouli cum nim matrai ([x] nim matrai) posteriori (nomen pranou finienti) ostendit (impendit), [mercedem omnium korbanha, et mercedem omnium mentionum, et] mercedem omnium maschghouliha, et mercedem omnium mortificationum, et mercedem omnium derelictionum et separationum, et mercedem omnium scientiarum et [x] djog'ha obtinet.

Hic maschghouli de praecepto est super [x] Saniasan; id est, Fakirani, quod, omnia ut reliquerunt, in ipso hoc maschghouli sint.

Is est forma gaudii.  

Quisquis hoc Athrb Sak'ha legit, is rursus in vinculum existentiae apparentis corporis non labitur, rursus in existentiam apparentem corporis non labitur.

Absolutum est Oupnek'hat Athrb Sak'ha, ex Athrban Beid (desumptum).

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OUPNEK'HAT1 [Above, Tom. 1, No. III, p. 12, Athrb Schank'ha.]
ABRAT (ATHRB) SAK'HA,
From Athrban Beid (taken).
[English Version by Google Translate]

Pilad, and Ankra, and Santa Kamar, from the Athrian rek'heschir, with worthy veneration, asked that; the first product making all (the creator), what did he say? and maschghouli, what is it? and how do maschghouli do it? and [x] making maschghouli, who is he? and [x] maschghouli, who must do (do)?

Atria, as Oum said, said: that; from all the first (prior) making this very name produced (the creator) said: and maschghouli, this very name is: with this very name (himself to this name, meditating on it) [x] we must make maschghouli: and with this very name [ x] maschghouli must be done.

This name has four feet, which means four (books) Beid.

And this name, which has four letters, is the great creator.

And what he has four feet, his first foot, the first of his feet; that is, the first letter, which is akar: and in [x] akar, this whole world nasout (of humanity, of the earth), and (the book) Rak Beid, with all the sayings (this) is included: and Brahma, and Veschn, deiouta , oi the mokel of this akar are: and that akar is a; that, when the aleph is fateh (opened): and its measure has the name of kaitri: and the first fire, that this fire itself is apparent, is in it.

And the second foot, which is the second of my foot; that is, the second letter, which is aokar: and in [x] aokar, the whole world of fezza, and (the book) Djedjr Beid, with all the sayings, (this) is included: and Beschn, and Roudr, the god (outa), oi the mokel of this aokar are: and that aokar is ou; that is, vau mazzmoum: and to write oum in [x], what they write aou, this very vau in the place [x] is alef mazzm (with o): and its measure has the name tarshetab: and the second fire, which is natural fire , is in it.

The third foot, which is the third (3) of the matrai; that is, the third letter (3), which is makar: and in [x] makar, the whole sourk lok, which is [x] behescht of the world, and (the book) Sam Beid, with all ayat, and harmony, (this) is included is: Mahadiw, and Adat, deiouta, oi mokel of this makar are: that makar is mim; that the mim is at rest: and its measure has the name of djakti: and the third fire, which is the light of the sun, is in it.

And the fourth foot, which is nim matrai (half a matrai); that is, the half of the letter, which is the ghounneh (nazale) m, and appears separated from the mim: and it [ghounneh] is written with this figure (a line placed over the mim): and the name of this very thing (ghounneh), nim matrai (half of a matrai) is: and [in] nim matrai, Brahm is; that is, the world [[x] of Brahm, which] is that world of being: and (the book) Athrban Beid, with everything it says, (this) is included in it: and O model of this being, Pram is the atma; that, akar, and aokar, [and] makar, and Brahma, and Beschn, and Mehisch; that they are Djibril, Mikail, and Asrafil; and each of the three (3) worlds, that is, the world of the earth, and the world of fezza, and the world of behescht; and each of the three (3) fires shall be destroyed (annihilated) in it: and its measure has the name vrath; that is, all measures: and its fire is the light of being.

And [x] the first mother, Narandji (of lemon color), shall represent (himself) in imagination: and [x] Brahma, [x] his child shall know:

And according to the ro matrai, he will represent (to himself) the likeness (of color) of corn with the green (verging) tending (verging) in the imagination:

And the third ro matrai, let him represent white in imagination (to himself): and let [x] Mahadiw, [x] his mokel know:

And let [x] him represent the fourth matrai (the fourth part of the name Oum) with all the colors in his imagination (to himself):

With these four (things), four letters, [x] pranou, that all things are in him, becomes absolute (consists of these four letters).

And the manner [x] of pronouncing Oum, which, with three (3) is a mother; that is, three (3) mad (extensions, times), [when this (here) is]: the limit (of space), in which one mad becomes absolute, (one) matra: and the time [x] of the first mad, that which should be repeated; that is, when he pronounces mad with two; (that) is two matras: and one mad that he adds upon it, three (3) matras become absolute: and in addition to these three (3) [mad and] the fourth matrai (nim matrai) still comes.

And [x] the maschghouli (doing), who mentions this name, with the reason of the mentioned deed, he reaches with the supreme light (to the supreme light).

And that supreme light, in the first mad, [x] renders the pran wind when it tends upwards: and from this respect (for this reason) the name of this name was great pranou; [that is] bringing up [x] prana and causing it to reach with the highest level (to the highest level).

And this great name prali also has a name: prali, that is, making destroyed1 [Samskretic pralaya kalaha, the end of the world. — Pralaya nakalam, the burning of the world; an end that will consume the universe. Prale kridha; change, substitution of any thing.] (annihilating); since this great name [x] pran [x] of the maschghouli (doer) of himself in the form of the body, at the time [x] of death, renders the pram atma destroyed (annihilated). And just as other men, who are not maschghouls with this name, their bread, having gone out from other ways, goes with other worlds (to other worlds): this name, [x] the bread does not leave his maschghoul, because, when let him go by other ways, with other worlds (to other worlds); and having destroyed him in this very body as he did, he makes the form of the world of being, of pure light.
The name of this great name is still tschetordha; that is, each of the four (books) Beid, in this name is (are) great: and the three (3) great Fereschtehha, [which] is the (supposed) place where the three (3) great qualities are showing themselves; that, Brahma, and Beschn, and Mehisch are [Brahma, the creator; Beschn, the savior; Mehisch, the destroyer; the three qualities, the three faculties [x] of Brahm, with which they are contained in the supreme and incommunicable name pranou (Oum)]; with Brahm, which is the product of making everything; they are in this (name).

And it also has (name) harta; that is, having everything.

And the tar (name) of this name is also great; that is, when he reached the shore (to the shore) making his maschghoul out of the sea of ​​sorrow and sadness: what? (for) the maschghoul makes him understand this name, that you are; that is, you are Brahm.

And Beschn still has a name; that is, nourishing (keeping) everything.

And Brahma is still the name of this great name; that is, the product making everything: what? (for) this (name) produces all names and all figures.

And prakas is also the name of this great name; that is, this name is a great light (luminous) making all hearts: and with the mention of this very name, hearts become (become) light.

And badat is also the name of this great name; that is, like a flashing lightning, it flashes in the heart [x] of the maschghoul.

And Mahadiw is also the name of this great name: just as Mahadiw is [great] [x] Fereschtehha, this name is also great among names.

In the first letter of this name, the state of the world is awake; that, let it be nasout: let it be the second letter, it is the state of sleep; that is, malkout: and in the third letter, it is the state of sleep with rest; that is, sak'hepat and djabrout: and in nim matrai the fourth (fourth part of the name), the third state is; that, lakout and the world of being.

And that which is in each of the four letters, and in one letter is also of those four [Unity in the Indian system. Whatever is in the four letters of the name pranou (Oum; and therefore in the three qualities, and in the supreme being itself), exists in each letter (in each quality).]

Anyone with this great name (to this great name) does maschghouli, [he himself becomes Brahma: from this very respect (about that) whatever maschghouli he does], first [x] pranou as he pronounced, he does (it).

Whoever, having (in) maschghouli himself to this name, having brought his external senses into a bond of firm retention, makes mention of this great name in his heart, Beschn beschn (becomes).

If he obtained victory over [x] pran, this great name in Haranguerbehah, which is collected all pranka, he has kept (knows to be), Mahadiw be (become).

And if he also obtained a victory over Haranguerbehah, he has preserved this great name in the beginning of the nad, which is anahed, [and] he makes himself and this name in the anahed erased (destroyed) (annihilates); That very being becomes great, which was apparent from him (whence he arose): Brahma, and Beschn, and Mehisch, and Andr, and all the deioutaha, which are Mokelan and Fereschtehha; and all the senses, and all the elements, and the making of the product, and the making of the product, let it be: and I myself mention; and he himself, making mention; and he, mentioned1 [All are one and the same, the subject or agent, the action itself, and the object or deed; among these is distinction, mere appearance, mental abstraction, and imagination.] and he himself becomes aschir, that is, the lord of all (things): and he himself becomes like [x] akasch firm (stable) and subsisting.

And someone, that one moment and point of time, and one [x] wink of the eye (one wink of the eye) in the state of [x] maschghouli with nim matrai ([x] nim matrai) shows (spends) the latter (name ending pranou), [ He obtains the reward of all korbanha, and the reward of all mentions, and] the reward of all maschghouliha, and the reward of all mortifications, and the reward of all desertions and separations, and the reward of all knowledge and [x] djog'ha.

This maschghouli is about precept over [x] Saniasan; that is, Fakirani, that, as they left everything, they are in this very maschghouli.

It is a form of joy.

Whoever reads this Athrb Sak'ha, he will not slip again into the bond of the apparent existence of the body, he will not again slip into the apparent existence of the body.

It is absolute Oupnek'hat Athrb Sak'ha, taken from Athrban Beid.

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

Ankrai rek'heschir, cum quaerentibus (a se poscentibus) dixit: porsch, tres (3) divisiones (species) est; id est, atma; unus, atma ([x]) extra; alter, atma ([x]) intra; et alius, pram atma.

Atmai ([x]) extra; id est, atmai totum corpus; (quod), tactus, et pellis, et unguis, et caro, et capilli (pili) super corpore, et digiti, et os magnum (spina) in medio dorsi, et crus, et venter, et umbilicus, et locus particularis, et [axilla], et pectus, et genae, et supercilia, [et] frons, et duae manus, et duo latera, et venae, et nervus (tendo), et venae saltantes (arteriae), duo oculi, et duae aures, et [x] productum esse, et [x] periens (caducum) esse; nomen horum omnium, atmai [x] extra est.

Et atmai ([x]) intra; pulvis (terra), et aqua, et ignis, et ventus, [et] bhout akasch, et desiderium, et invidia, et laetitia, et moeror, et cupiditas carnalis, et amor, et volitio pura (bona) et mala, et (facultas) memoriam faciens temporis praeteriti, et legens (pronuncians) cum uno motu (uno tempore), et duobus motibus, et tribus (3) motibus, et verbum faciens cum voce alta ex praesumptione (superbia), et manum percutere cum brachio (manu brachium percutere, ex admiratione et stupore), et apertio (expansio cordis, animi explicatio), et saltatio, et [x] loqui (locutio, sermo), et tractare instrumenta, et festinare, et pervenire, et oscitatio, et audiens, et sciens, et faciens, et odorans, et gustans, et recogitans, et intelligens; faciens has omnes occupationes (operationes) corporeas, forma scientiae est. Et ille porsch ([x]) intra, legens libros et scientias praescriptas (consuetas) est: ille porschi, quod haec omnia facit, Antr atma nomen habet; id est, atmai ([x]) intra.

Pram atma, quod ei cum pranou maschghouli faciunt; et octo rang (colores, species) [x] djog, propter [x] obtinere eum faciunt; et ex tribus (3) rang (speciebus) ex illis octo rang, quod, retinere halitum, et firmiter tenere sensus, et deletum fieri (annihilari) sit; et scire [x] aiat unifications: ex his ille Pram atma obtentus fiat.

Et illud ens, quod excessum subtilitatis habet, et a semine arboris fructiferi, et grano milii, [et] a centies millesima parte capitis (cuspidis) capilli etiam tenuius est; id secus (nisi) a [x] scire res, quod memoratum est, obtentum non fit.

Et illud ens subtile, quemadmodum cum oculo apparenti (externo) res alias videt, non potestas videt (non possibile est videre). Id productum non fuit: id periens (destructum) non fiat: et id siccum non fiat: et non urit (non uritur): id motum (nutationem) non habet: et sine qualitate est: et testis est (verae existentiae): et purum est: [et manum] et pedem non habet.

Et ille atma circumdans (omne complexus) est: et unicus est: et subtilis est: et partitionis capax non est: et immunis (ab omni) est: et sine superbia est: et litteram, et figuram, et tactum, et colorem, et gustum, et odorem non habet: et alterationem et mutationem non habet: et desiderium non habet: et omni loco plenus est (omnem locum implet): et cum recogitatione non intrat (mens illum cogitatione non attingit): ab encomio et descriptione superior est: et puros faciens non puros est: et liberatum faciens a vinculo operum purorum est: et sine addictione est: et forma scientiae est: et sine fine est: et forma gaudii est: et creator est: et locus, et tempus, et res, quaeque tria (3) pereuntia fiunt: et is [x] perire (subjectum) esse, (illi) non est.

Ens quod hujus modi est, et productum non fuit, et [x] perire non habet, et sciens omne est, id formam scientiae dicunt.

Sine fine ex illo est, quod, in omnibus vasis terreis (argillosis), una terra (argilla) est; in omnibus vasis aureis, unum aurum; et in integris frustis (panni) unum filum: quandoquidem hoc unum ens, ab initio usque ad finem in omni sit, id sine fine dicunt.

Et anand sroup, quid forma gaudii est, ex hoc dicunt, quid, quocunque loco gaudium est, particula (atomus) e gaudio ejus est.

Ens, quod forma rectitudinis, et forma scientiae, et forma gaudii, et sine fine est, et hoc indicium (signum) figura ejus est, et Pram atma etiam id dicunt; id est, atma magnum.

Tempore quo, causa (ope) cognitionis, tu id fis, pra Brahm (illud) dicunt.

Tempore quo tu et id, et id (et) tu, e medio surgit (evanescit), et similem [x] akasch omni loco seipsum (homo) circumdantem (diffusum) scit, et subtilem scit, et immunem (ab omni) et unicum scit, et hast (existens) purum scit; illo tempore, atma (illud) dicunt.

1 [Ens supremum maia dictum, id est, amor aeternus, actio aeterna; sed actio apparens tantum. Ex seipso egredi videtur, in se semper (altis secum habitans in penetralibus, semet ipse suo contuitu beat), operationibus amor, diversum; intelligentia, unum et idem. Antiquae philosophiae et litteraturae orientalis peritum hic a me dissentire haud gravabor. Quin imo, ut veri indagator rem in se captu difficilem, et verborum ambagibus obscuratam, possit assequi, textus Persici lectionem latinis litteris juvat apponere, prout sequitur: ve maia ke aaschek azelist az an migouiand ke aaschek epteda na darad ve antha darad tscheh vakti ke maarefat behamrasid aaschek az mian barkhast ve az maia rast drough minomaiad o drough rast tschenantscheh reisman ke drough ast mar minomaiad o mar ke rast ast reisman minomaiad o maiara ke na rast mitevan goft o nah droug tscheh namoud bi boud aalemra bond minomaiad o boud vodjoud mottallakra na boud minomaiad nistra hast ve hastra nist minomanad dzat hak ke zzaher ast naminomaiad ve aalem ke modjoud nist minomaiad (Vide supra, T. I, N.° LXXXVI, p. 405, 406; et, 639, annotationem ad hunc locum. — Infra, N.° CLXI, med. CLXXX, init. Textus iste idem omnino est ac citatus N.° LXXXVI locus; nisi quod, in hoc, maia finem non habere dicitur, in illo, habere: at, re attente perpensa, sensus eodem redit. Uterque textus etiam ex Athrhan Beid desumptus.] Et maia, quod amor aeternus est, ex illo dicunt, quod amor initium non habet, et fines habet: quid? (nam) tempore quo cognitio simul advenit, amor e medio supersurrexit (surgit). Et e [x] maia, rectum (verum) mendacium apparet; et mendacium, rectum (verum); quemadmodum, funis, quid mendacium (falsum) est, coluber apparet; et coluber, quod rectum (verum) est, funis apparet. Et maia, quod non rectum (non verum) potest dixit (possunt dicere), et non mendacium (non falsum): quid? (nam) ostensum sine est (sine existentia) mundum est (existentem) ostendit; et est (existentem) existentiam universalem, non est (non existentem) ostendit. [x] non est, existit; et [x] existit, non est, ostendit: ens verum, quod apparens est, non ostendit; et mundum, quid existens non est, ostendit.

Ipsum hoc est Oupnek'hat atmai.

Absolutum est Atma Oupnek'hat, ex Athrhan Beid (desumptum).

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

Ankrai rek'heschir, with those who ask (asked of him) said: porsch, there are three (3) divisions (species); that is, atma; one, atma ([x]) outside; the other, atma ([x]) enters; and another, pram atma.

Atmai ([x]) outside; that is, the whole body; (that) the touch, and the skin, and the nails, and the flesh, and the hair (hair) on the body, and the fingers, and the large bone (thorn) in the middle of the back, and the leg, and the belly, and the navel, and the particular place, and [armpit], and breast, and cheeks, and eyebrows, [and] forehead, and two hands, and two sides, and veins, and nerves (I tend), and dancing veins (arteries), two eyes, and two ears, and [x] to be produced, and [x] to be perishing (falling off); the name of all these, atmai [x] is outside.

And atmai ([x]) enter; dust (earth), and water, and fire, and wind, [and] bhout akasch, and longing, and envy, and joy, and sorrow, and carnal desire, and love, and pure volition (good) and evil, and ( ability) making memory of the past time, and reading (pronouncing) with one movement (one time), and two movements, and three (3) movements, and speaking with a high voice out of presumption (pride), and striking the hand with the arm (manu to strike the arm, out of surprise and amazement), and openness (expansion of the heart, expansion of the mind), and dancing, and [x] speaking (speech, speech), and handling instruments, and hastening, and reaching, and yawning, and hearing, and knowing, and doing, and smelling, and tasting, and thinking, and understanding; doing all these bodily occupations (operations) is a form of knowledge. And that porsch ([x]) enters, reading the prescribed books and sciences (it is customary): that porsch, which does all these things, has the name Antr atma; that is, enter atmai ([x]).

Pram atma, what they do to him with pranou maschghouli; and eight rang (colors, species) [x] djog, because of [x] they make him obtain; and out of three (3) rang (species) of them eight rang, namely, to hold back the breath, and firmly to hold the senses, and to be destroyed (to be annihilated); and let him know [x] unifications: from these he becomes the Pram atma obtained.

And that being, which has an excess of subtlety, is even finer than the seed of a fruit tree, and a grain of millet, [and] by the hundred thousandth part of the head (cusp) of a hair; otherwise (unless) [x] knows the thing that has been mentioned is not obtained.

And that being subtly, just as it sees other things with the visible (external) eye, does not see power (it is not possible to see). It was not produced: it does not become perishable (destroyed): and it does not become dry: and it does not burn (does not burn): it has no motion (motion): and it is without quality: and it is a witness (of true existence): and pure is: [he has] no hand and no foot.

And that atma is all-encompassing (everything complex): and it is unique: and it is subtle: and it is not capable of partition: and it is immune (from everything): and it is without pride: and letter, and shape, and touch, and color, and it has no taste and smell: and it has no alteration and change: and it has no desire: and it is full in every place (it fills every place): and it does not enter with reflection (the mind does not touch it with thought): it is superior to praise and description: and making the pure is not pure: and making free from the bond of pure works: and is without addiction: and is the form of knowledge: and is without end: and is the form of joy: and is the creator: and place, and time, and things, and everything three (3) results are made: and that [x] is (subject to) perishing, (it) is not.

A being that is of this kind, and was not produced, and [x] does not have to perish, and knows everything, they call this the form of knowledge.

It is without end that, in all earthen (clay) vessels, there is one earth (clay); in all the golden vessels, one gold; and in the whole pieces (of cloth) one thread: since this one being is in everything from the beginning to the end, they say that without end.

And anand sroup, what is the form of joy, from this they say, what, in whatever place there is joy, there is a particle (atom) of its joy.

Being, which is the form of righteousness, and the form of knowledge, and the form of joy, and is without end, and this indication (sign) is its shape, and Pram atma also say that; that is, the great soul.

At the time when, with the help of knowledge, you become that, they say, pra Brahm (that).

At the time when you and that, and that (and) you, arise (disappear) from the midst, and he knows a similar [x] akasch surrounding himself (man) in every place (diffused), and he knows it is subtle, and immune (from everything) and unique he knows, and hast (being) knows the pure; At that time, they say atma (it).

1 [The supreme being maya said, that is, eternal love, eternal action; but only an apparent action. He seems to issue from himself, always in himself (dwelling deep with himself in the interior, he himself is happy with his own), operations, love, different; intelligence, one and the same. An expert in ancient Eastern philosophy and literature will not be offended if he disagrees with me here. On the contrary, in order that the seeker of truth may be able to attain a matter which is difficult to grasp in himself, and which is obscured by the windings of words, the Persian text helps to add the reading to the Latin letters, as follows: ve maia ke aaschek azelist az an migouiand ke aaschek epteda na darad ve antha darad tscheh vakti ke maarefat behamrasid aaschek az mian barkhast ve az maia rast drough minomaiad o drough rast tschenantscheh reisman ke drough ast mar minomaiad o mar ke rast ast reisman minomaiad o maiara ke na rast mitevan goft o nah droug tscheh namoud bi boud aalemra bond minomaiad o boud vodjoud mottallakra na boud minomaiad nistra hast ve hastra nist minomanad dzat hak ke zzaher ast naminomaiad ve aalem ke modjoud nist minomaiad (See above, T. I, No. 86, p. 405, 406; and, 639, the annotation to this place. - Below, No. 161, med. 180, begins. This text is entirely the same as the quoted passage No. 86, except that, in this, maya is said to have no end, in that, it does; but, upon careful consideration of the matter, the sense Both texts are also taken from the Athrhan Beid.] And the Mayans, because love is eternal, say from that, that love has no beginning and ends: what? (for) at the time when knowledge came together, love rose from the midst. And from [x] maya, the right (true) lie appears; and lying, right (truth); just as, a rope, what a lie (false) is, the serpent appears; and the snake, which is straight (true), appears as a rope. And Maya said (they can say) that which is not right (not true), and not a lie (not false): what? (for) what is shown without being (without existence) shows the world is (existent); and it is (existent) shows universal existence, it is not (non-existent). [x] it is not, it exists; and [x] it exists, it does not exist, it shows: being true, that which is apparent, does not show; and he shows the world what is not existing.

This very thing is Oupnek'hat atmai.

The absolute is Atma Oupnek'hat, taken from Athrhan Beid.

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OUPNEK'HAT BRAHM BADIA,
Ex Athrban Beid (desumptum);
Id est, scientia [x] scire nutritorem (servatorem).
[Latin Version]

Pradjapat, id est, mokel (praefectus) totius mundi, cum quaerentibus se (petentibus a se) dixit: [x] Brahm badia cum vobis dicam; quod, a [x] scire hanc scientiam Dei, omnes scientiae scitae fiunt: et haec scientia ab omni major est; et ab hac scientia major (alia) non est.

Haec scientia Entis est, quod Brahma, et Beschn, et Mehisch ex illo ente producta fuerunt, et in illo ente destructa sunt futura (annihilabuntur).

Et Beschni, quod nutritor (servator) est, et omni loco circumdans est, et omni loco plenus est (ubique diffusus, omnem locum implet), et latus (extensus, vastus, immensus) factus, (talis) mansit (manet); et actiones ejus, stupendum est; et ostensum (apparitiones) diversi generis habet: ex hac scientia, illud ens, quod ostensum diversi generis habet, unum Brahm (esse) scitum fit.

Ens, quod forma rectitudinis, et forma scientiae, et forma gaudii, et sine fine, et hoc quatuor indicium figura ejus est; Pram atma etiam id dicunt, id est, atma magnum.

Tempore quo, causa (ope) cognitionis, tu id fis, Pram Brahm (illud) dicunt.

Hoc principale [x] Brahm badia est, quod in omnibus scientiis illa scientia principalis est; et ipsa haec scientia, firma et stans (subsistens) est; et ipsa haec scientia, ignis est, propter [x] urere errorem ex incuria, et non scientiam, et insipientiam.

Et omnes kianian et docti dixerunt, quod, illa scientia ipsius hujus unius nominis magni pranou est, quod Oum sit.

Ipsum hoc nomen ipsum nutritor (senator) magnus est.

In litteris hujus nominis, quod cum loco (vice) corporis hujus est: quodlibet nomen a nominato separatum (diversum) sit; nisi (praeter) hoc nomen magnum, quod, cum tot argumentis e (libris) Beid, et (aliis) libris coelestibus (desumptis), apparens (manifestum) factum, quod, forma nominati (hoc nomen) est (idem est cum nominato).

1 [Accurata nominis supremi, id est, Entis ipsius magni, sese per illud manifestantis, modorumque inde resultantium, delineatio.] Et litterae hujus nominis, quod cum loco (vice) corporis hujus nominis est, et locus [x] esse hoc nomen, et tempus ([x] pronunciare) hoc nomen, et deletum fieri hoc nomen, et tres (3) mokel hujus nominis, et tres (3) mundi hujus nominis, et tres (3) (libri) Beid hujus nominis, et tres (3) ignes hujus nominis, (illa omnia) ego dico.

Et tria (3) matra, quod tres (3) litterae ejus est, corpus hujus nominis est: et nim matra, quod forma gaudii est, atma ejus est; id est, anima ejus.

Et corpus [x] matrai primi, [quod] akar est; id est, a, quod alef apertum sit, (liber) Rak Beid, et ignis apparens (externus), et terra, et Brahma est: et Brahm danan, id est, verum cognoscentes, hoc dixerunt.

Et corpus [x] matrai secundi, (quod) aokar est; quod vau mazzmoum sit, (liber) Djedjr Beid, et ignis solis, et mundus fezza, et Beschn est.

Et corpus [x] matrai tertii, quod makar est; id est, mim quiescens, (liber) Sam Beid, et ignis naturalis, et behescht, et Mahadiw [est].

Hoc modo dixerunt, quod, litteram primam, quod a est, sicut discum solis lucidi, in cerebro, imaginatione sibi repraesentatum oportet facere: et litteram secundam, quod vau est, sicut discum lunae luminis, in cerebro, imaginatione sibi repraesentatam oportet facere: tertiam litteram, quod m, id est, mim sit, sicut flammam ignis fulguris, quod sine fumo est, in cerebro, imaginatione sibi repraesentatam oportet facere.

Et haec quaeque tria (3), quod, sol est, etluna est, et ignis sine fumo est, in medio circuli horum quorumque trium (3) luminis (luminum) illud nim matrai, quod quarta [pars] litterarum [x] pranou est, simile flammae lampadis imaginatione sibi repraesentatum faciat.

Quemadmodum in scribendo, quod, cum modo puro [x] pranou scribunt, et illud nim matrai supra (litteram linea ducta, samskretice) scriptum fiat; (eo modo) imaginatione sibi repraesentatam ostendat [figuram [x] oum, id est, pranou].

Et via [x] conjungi et pervenire cum Brahmi (ad Brahmi), quod forma lucis est; lux flammae illius nim matrai, quod subtilis est, (illam) cincinnum corporis [x] pranou (esse) sciat.

Et lux flammae illius nim matrai, sciat, quod e via venae sakhemna, caput (extremitas) superius ejus, cum medio (in medium) duorum superciliorum pervenit; et tenuitas ejus similis filo est, quod, in tempore [x] frangere caulem [x] niloufer, supervenit (exit, educitur), [et] lumen ejus simile lumini solis est: cum illa vena septuaginta et duo millia venarum conjunctum est (conjuncta sunt): scientem hunc sensum, illud nim matrai quartum [x] pranou, in tempore [x] mori, cum hac via venae tenuis, lucidae, cum sole (ad solem) ut pervenire fecit, et in disco solis foramen fecit, et (illum hac) transire fecit, cum mundo (ad mundum) [x] Brahma, quod sedes [x] Djibril est, facit pervenire.

Et o maschghoul huic nim matrai, in illo mundo (quo pervenit) dans vires (facultates, potestates) magnas, et desideria magna mundanorum (illum mundum habitantium) fiat (fit).

Et modus [x] dicere mentionem [x] pranou, super hoc recto tramite est: quemadmodum, vox (sonus) [x] k'herial, quod, post [x] tractare to k'herial, primum vox (sonus) fiat (fit): post ab illo (deinde) lente, lente (leniter, sensim), e loco, quod (unde) surrecta fuerat, in ipsum illum deorsum it (descendit), dicta sit (tunc vox absoluta est): et post a [x] absolutam esse, vice alia dicit (resonat); ipso hoc modo, semper dicta sit (semper illud k'herial successive vocem dat): et quisquis tranquillum cor et omnes res vult (habere), cum pranou ([x] pranou) hoc modo maschghouli faciat.

Locus, quod (ubi) illa vox [x] pranou deleta fit, ille Pra Brahm est; id est, creator magnus, quod a Brahm apparens factus (egressus), pranou est: et cum pranou absolutum (consummatum) fiat, in ipso illo Brahm (haec vox) delecta efficitur.

Vox, [quod], e [x] dicere pranou, apparens efficitur, ipsa illa vox est, quod e tsched akasch apparens fuit (egressa est); et rursus in tsched akasch ingreditur.

Quisquis hunc Brahm, quod, nad cum vocabulo oum ex illo egressum est, et in illum ingreditur, firmum et stantem (subsistentem) ut scivit, cum eo (ei) maschghouli facit, spem habens [x] sine cessatione fit, spem habens [x] sine cessatione fit.

Absolutum est Oupnek'hat Brahm Badia.

[admin]

OUPNEK'HAT BRAHM BADIA,
From Athrban Beid (taken);
That is, knowledge [x] to know the nurturer (keeper).
[English Version by Google Translate]

Pradjapat, that is, the mokel (commander) of the whole world, when they asked him (asked him) said: [x] Brahm badia I will say with you; that by [x] knowing this knowledge of God, all knowledge becomes known: and this knowledge is greater than all; and there is no (other) science greater than this.

This is the knowledge of Being, that Brahma, and Beschn, and Mehisch were produced from that being, and in that being the futures were destroyed (they will be annihilated).

And Beschni, who is a nurturer (keeper), and is surrounded in every place, and is full in every place (diffused everywhere, fills every place), and having become a (extended, vast, immense) side, (such) remained (remains); and his actions are astonishing; and what has been shown (appearances) has a different kind: from this knowledge, that being, which has been shown to have a different kind, is known to be one Brahm (to be).

A being that is the form of rectitude, and the form of knowledge, and the form of joy, and without end, and these four indications are the figure of it; They also say Pram atma, that is, the great atma.

At the time when, with the help of knowledge, you become that, they say Pram Brahm (that).

This is the principal [x] of Brahm badia, that in all sciences that science is the principal; and this knowledge itself is firm and standing (subsisting); and this knowledge itself is a fire, for [x] it burns error from carelessness, and not knowledge, and foolishness.

And all the cianians and scholars said that this knowledge of this one name is a great pranou, that it is Oum.

This very name is a great nurturer (senator).

In the letters of this name, which is with the place (vice) of this body: let every name be separated (different) from the named; except (besides) this great name, which, with so many arguments from (the books of) Baid and (other) heavenly books (taken), the apparent (manifest) fact that, in the form of the named (this name) is (the same as the named) .

1 [A precise delineation of the supreme name, that is, of the great Being himself, manifesting himself through it, and the manners resulting therefrom.] and the time ([x] to pronounce) this name, and this name to be destroyed, and three (3) mokel of this name, and three (3) worlds of this name, and three (3) (books) Beid of this name, and three ( 3) the fires of this name, (all these things) I say.

And three (3) matra, which is its three (3) letters, is the body of this name: and indeed matra, which is the form of joy, is its atma; that is, his soul.

And the body [x] of the first mother, [which] is akar; that is, a, that the aleph is open, (the book) Rak Beid, and the apparent (external) fire, and the earth, and is Brahma: and Brahm danan, that is, those who know the truth, said this.

And the body [x] of the second matrai, (which) is aokar; that it is vau mazzmoum, (book) Djedjr Beid, and the fire of the sun, and the world is fezza, and Beschn.

And the body [x] of the third matrai, which is makar; that is, the resting mim, (the book) Sam Beid, and natural fire, and behescht, and Mahadiw [is].

In this way they said, that the first letter, which is a, must be represented in the brain by imagination, like a disk of the bright sun; literally, that m, that is, let it be mim, as the flame of the fire of lightning, which is without smoke, must be represented to him in the brain, by imagination.

And these three (3), namely, the sun, and the moon, and the fire without smoke, in the middle of the circle of these three (3) lights, that nim matrai, which is the fourth [part] of the letters [x] pranou , let him represent to himself in his imagination something like the flame of a lamp.

In the same way in writing, that when they write pranou in a pure manner, and that nim matrai is written above (the letter is drawn with a line, in Samskretic); (in that way) let him show what is represented to him in his imagination [the figure [x] oum, that is, pranou].

And the way [x] to join and reach with Brahmi (to Brahmi), which is the form of light; let the light of the flame of that nim matrai, which is subtle, (that) ring of the body [x] know (to be) pranou.

And let the light of the flame of that flame, let it be known, that from the way of the sakhemna vein, the head (extremity) is above it, when it reaches the middle (in the middle) of the two eyebrows; and its thinness is like a thread, which, at the time [x] to break the stem [x] of the river, comes (goes out, is brought forth), [and] its light is like the light of the sun: with that vein seventy-two thousand veins are joined (joined are): knowing this sense, that nim matrai fourth [x] pranou, at the time [x] to die, with this way he made thin, bright veins, with the sun (to the sun) to reach, and he made a hole in the disk of the sun, and ( He caused him to pass through this, and he caused him to reach the world (to the world) [x] Brahma, which is the seat [x] of Djibril.

And O maschghoul to this nim matrai, in that world (where he arrived) giving great powers (faculties, powers), and great desires of the worldly (dwellers of that world) be (done).

And the way [x] to say the mention of [x] pranou is on this right path: just as the voice (sound) [x] k'herial, which, after [x] is treated to k'herial, first the voice (sound) becomes ( it happens): after from that (then) slowly, slowly (gently, slowly), from the place from which (from) it had arisen, it goes down (descends) into it itself, let it be said (then the word is absolute): and after a [ x] to be absolute, he says (resonates) in another way; in the same way, let it always be said (always k'herial gives voice to it successively): and whoever wants (to have) a calm heart and all things, when pranou ([x] pranou) does maschghouli in this way.

The place that (where) that word [x] pranou is erased is that Pra Brahm; that is to say, the great creator, which was made visible (emerged) from Brahm, is pranou: and when pranou becomes absolute (consummated), in that very person Brahm (this voice) becomes delighted.

The voice [which], from [x] to say pranou, is made manifest, is that very voice, which was manifest from tsched akasch (it came forth); and again enters the tsched akasch.

Anyone who knows this Brahm, which, nad with the word oum, came out of it and enters into it, firm and standing (subsisting) as he knew, makes maschghouli with it (him), having hope [x] becomes without ceasing, having hope [x ] is done without ceasing.

Oupnek'hat Brahm Badia is absolute.

[admin]

OUPNEK’HAT ANBRAT BANDEH
Id est, gutta aquae vitae,
ex Athrban Beid (desumptum).
[Latin Version]

Del (cor), duae divisiones (duarum specierum) est; unum, non purum est; et unum, purum.

Cor, quod in eo volitiones sunt, non purum est: et cor, quod sine volitione est, purum est.

Causa captura ([x] capi) et liberationis hominis, cum ipso hoc corde ejus est (e corde ejus provenit).

Volitio cordis, causa capturae est; et [x] deesse volitionem cordis, causa liberationis.

Quoad cor e volitionibus purum (vacuum) non fit, liberationem non obtinet.

Proinde, quisquis liberationem vult, e corde volitiones procul faciat.

Tempore quo volitiones a corde procul sunt, et cor nilouferi in retensionem suam (homo) adduxit, illo tempore intelligit, quod, ego Brahm sum, et gradum supremum, quod terminus omnium graduum est, obtinet.

Et retentionem facere cordis e cogitationibus supervenientibus (ab iis illud vindicare), usque tempus est, quod (dum) omnes volitiones ab eo longe non fuerunt (tandiu cor constrictum et sibi soli applicatum oportet tenere).

Ipsum hoc est maschghouli, et excessus (perfectio) [x] kian, quod cognitio est: et secus ab hoc quidquid est, sermo vanus est.

Siquidem atma cum cognitione (in cognitionem) non intrat; cogitatio cum illo (ad eum) non pervenit; quod (quia) e cogitatione superior (celsior) est: ipso hoc modo, etiam non est, quod cum cogitatione non intret; quid? (nam) is forma omnium cogitationum est.

Is cum sermone (in sermonem) non intrat; quod sermo cum eo (ad eum) non pervenit: ipso hoc modo, etiam non est, quod cum sermone non intret; quod forma omnium sermonum est.1 [De Ente summo, nec illud percipi, nec non percipi, dici potest; nec sermone exprimi, nec non exprimi: contradictoria de eo affirmare, aeque verum, aeque falsum: ubique existentia absoluta, ubique nullitas.]

Illum atma talem (homo) sciat, quod ratio (relatio) ejus cum omni aequalis est: et in culice et elephante aequalis est.

Persona, quod hoc modo [x] atma scit, djiw atma ejus atma fiat (fit).

Via [x] amicitiam facere cum illo atma; id est, causa amicitiae, mentio [x] pranou est, quod oum sit: et hoc nomen magnum ejus est: et mentio nominis ejus, [causa] [x] pervenire cum eo (ad eum) fiat (fit).

Cum loco (ad locum illa persona) pervenit, quod, illo loco mentio non continetur (mentio illius capax non est): quid? (nam) ullum nomen, et (ulla) qualitas cum eo (ad eum) non potest pervenire: omnia in eo negativa fiant (nulla sunt); nisi doctus (praeterquam doctus), quod cum hoc nomine magno maschghouli fecit, is forma hasti (existentiae) et scientiae, et gaudii puri effectus, ens, quod, hasti, et scientia, et gaudium purum est, factus, (talis) remanet.

Illud ens est, quod partitionis capax non est; et alteratio in eo viam non habet; et immune (ab omni) est.

Tempore quo (homo) scit, quod hujus modi Brahm ego sum, Brahm fiat.

Et ille Brahm illius modi est, quod ei qualitas non est; et ei figura non est; et qualitatem, quod separata ab ente (a supposito) sit, non habet; et semper cum se (per se) stans (subsistens) est: et finem non habet: et productum facientem non habet: et [x] schetat non habet; id est similitudinem (sui similem) non habet: et sensus cum eo (ad eum) non perveniunt: primum (initium) non habet: a [x] scire eum, o kiani et unitarius liberatus (beatus) fiat.

Veritas unifications, hoc est: (homo) sciat, quod, in principio (origine) resurrectio (restauratio) non est, et productio non est; id est, ulla res producta non fuit; et ab ulla re ei [x] perire (destructio) non est, et [x] ligari (ens particulare fieri) non est; et ullus maschghoul fiens (existens) cum eo (ei), non est; et ullus volens makt et liberatum (beatum esse), non est; quin imo [x] makt et liberatio etiam non est; veritas unitatis, et apertio (expositio, initium, exordium) unificationis, ipsum hoc est, et ita sane.

Brahmen absolutum est.

***

Brahmen.

Oportet quod [x] atma, quod semper super (in) uno statu est, in statu [x] djagrat, et in statu [x] sapen, et in statu [x] sak'hepat, ipsum illum atma (homo) sciat.

Status [x] djagrat, mundi nasout; et status [x] sapen, mundi malkout; status [x] sak'hepat, mundi djabrout; et (status) [x] teria, significatio mundi lahout est (illum designat); id est, ens fiat (est).

Quando hos tres (3) status, unum atma (esse) scivit, is, hos tres (3) status et mundos ut transivit, forma [x] teria, quod ens atma est, factus, (sic) remanet.

Illo tempore, ei in ullum mundum [x] ire et venire non est; cum respectu illo (ideo), quod, quocunque tempore scivit, quod, ego ipse Brahm sum, proinde (ad) quem locum eat, et (in) quem locum veniat?

Illi tres (3) status cum (in) imaginatione separatum (quid) apparebat: cum imaginatio surrexit (abiit), quique tres (3) status unum ens factum (est).

Et in omnibus corporibus subtilibus et crassis, et omnibus animantibus, ipse ille unus atma est; id est, una anima est.

Ille unus atma, quod in corporibus separatus, separatus apparet, similis (est) lunae, quod una est, et in vasis multis, quod plena ex aqua sint, separata, separata, et multa (multiplicata) apparet.

Et quemadmodum Bhout akasch (aer), quod circumdans (complectens, penetrans omne) est, et in omnibus lagenis plenus est (illas replet): et tempore quo lagenas e loco cum loco (in locum) ferunt, ille Bhout akasch e loco cum loco non vadit; ipsae illae lagenae eunt: ipso hoc modo, haec corpora, subtile et crassum hominis, sive in hoc mundo, sive in illo mundo, quod motum faciant et eant, ille atma universalis motum non fecit, et non facit, et motum non habet, et in omni loco plenus est (omnem locum implet), et omne is est.

Quemadmodum diversae lagenae, quod in illis Bhout akasch plenus est (illas replet), e [x] separatum, separatum (quid) esse lagenas, in [x] Bhout akasch separatio non fit; e [x] frangere lagenas, [x] Bhout atma non frangunt. Ipso hoc modo, e [x] separata esse diversa corpora, et pereuntia fieri illa, atma separatus non fit, et periens non efficitur, et non moritur.

Hujus quantitatis differentia est inter Bhout akasch et atma, quod, Bhout akasch notitiam et scientiam non habet; et atma forma notitiae et scientiae est1 [Mens summa, atma, hic clare, scientia, intelligendi facultate, distinguitur a materia prima, Bhout akasch, aethere originali, qui comprehendit et pervadit quatuor elementa: et ille atma, omnium causa et anima, omnia producit, movet, in omnibus sese apparentem reddit, semper unus, nihil extra se proferens, solo suo amore, maia, agens, nec ipse motus, nec multiplex, nec oculis corporis visus, visibilis.].

Haec productio mundi, quod nomen et figura est, et causa ostensum (esse) illud, maia est; id est, volitio vera productionis mundi.

Cum ipso hoc aoudia maia (ipsa hac ignorantia maia), quod nomen et figura est, illud Ens, quod figura gaudii est, opertum fuit: tempore quo illa obscuritas non scientiae et aoudia, cum luce cognitionis et kian e latere (semota) fit, seipsum illud ens, [et seipsum] anand sroup (homo esse) videt.

Quemadmodum lux lampadis obscuritatem noctis procul facit, lux cognitionis obscuritatem insipientiae procul facit; seipsum cum luce sua (illud ens esse) videt.

Via [x] pervenire cum illo (ad illum) Brahm, ipsa haec una via est:

Semper, [x] pranou, quod oum sit, et nomen magnum est, (esse) Brahm ut scivit, cum hoc nomine magno (huic nomini magno) maschghouli faciat.

Tempore, quo, ex abundantia [x] maschghoul(i), hoc vocabulum praeterit (relinquit), et sensum hujus vocabuli sumit (soli sensui attentus), quod illud ens Brahm est, Brahm fit: quando mentio e medio surrexit (evanuit), mentionem faciens, [x] memoratum fit.

Quisquis volitionem liberationis aeternae, et volitionem [x] obtinere anand sroup habet, [et] omnes morbos suos vult quid procul faciat, propter eum ipsa haec via est, via alia non est.

Via [x] maschghouli [x] Brahm, duo via est (duae viae sunt): una, parva; secunda, magna.

Via parva, illa est, quod maschghouli (faciens), mentionem facientem, et mentionem, et memoratum, separatum ut scivit, maschghouli faciat.

Quando [in hac] via perfectus [est], cum via magna (ad viam magnum) pervenit.

1 [Summa perfectio, via magna, ad Creatorem magnum ducens, cogitantem, ideam et objectum unum facere, ita ut solus Brahm existens omnino remaneat.] Via magna, illa est, quod, mentionem faciens, et mentio, et memoratum unum fiat, et separatio (differentia) e medio surgat (evanescat), purus (solus) Brahm remaneat.

Ex hac via magna, cum (ad) Pra Brahm, id est, (ad) Creatorem magnum pervenit.

***

Brahmen.

Primum, principale [x] Beid, quod Oupnek'hat est; id est, principale libri divini, quod [x] aiat unificationis et secretum, tegendum est; iterata (vice), cum intelligentia acri, et cautione (attentione) absoluta (homo) videat, et intelligat; et cum probatione2 [Libri ipsi divini cum judicio, examine, discussione critica, sunt legendi.] (argumentatione) ingeniosa (judiciosa) et narrata (explicata) certain scientiam ut ostendit, sciat, quod ego Brahm sum, et omne Brahm est.

Hoc ut scivit, et hanc [cognitionem] acquisitam ostendit, omnes libros et omnia opera derelinquat.

Quemadmodum, tempore quo diversa grana cocta (matura) sunt, illa e palest et pelle pura ut fecerunt, grand sumunt, et paleam et pellem projiciunt: ipso hoc modo, principale omnis, et medullam omnis, quod Brahm est, id sumat, et libros derelinquat.

Et, etsi Beidha et libri divini multum est (maid sunt), et [x] aiat unificationis multum; attamen petitum (objectum) omnis (cunctorum) unum est, quod unicitas (unitas) illius entis sit.

Quemadmodum femina bos, color cum colore (coloratim) multum est (vaccarum diversae species multae sunt); attamen lac ipsarum harum unum colorem et unum statum (unam naturam) habet: quemadmodum docti multum et sine numero sunt; [et] modus cognitionis et maschghouli cujusque unius, cum ratione hac (hac ratione unus) est.

O quaerens verum, et discipule sincere! si vis quod moerores mundi a (te) ipso procul facias, cor ipsum (tuum) lignum, quod ex motu illius ligni, e lacte coagulato butyrum, quod principale est, exit, ut feceris, cremorem et principale cognitionis omnium doctorum sumas.

Quemadmodum funem cum ligno simul ut contorserunt, et e [x] volvere illud, e ligno altero ignis exit: ipso hoc modo, cum fune [x] kian, quod cognitio veri sit, cor tuum ut ligaveris, et motum dederis, lucem, quod forma entis est, et Brahm est, et atma est, et partitionis capax non est, et cum se stans (per se subsistens) est, et forma gaudii est; ipsam illam lucem scito, quod ea ego sum.

Oi kianian magni hoc praeceperunt (dixerunt), quod omnia elementa (entium) existentium in eo sint, et is (Brahm) in omnibus elementis (entium) existentium sit.

Et is adjutor omnis (entis) est.

Ille Bas diw ego sum, ille Bas diw ego sum; id est, ille magnus [x] Fereschtegan, quod omne in eo est, et is in omni est, et custoditum habens omne est, is ego sum.

Absolutum est [Oupnek'hat] Anbrat Bandeh, id est, gutta aquae vitae; ex Athrban Beid (desumptum).