Oupnek'hat, by Anquetil Duperron

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OUPNEK'HAT DJOUNKA,
FROM ATHRBAN BEID (taken down):
That is, Kakl (circle).
[English Version by Google Translate]

Atma has eight feet, which, with those eight feet, it does its movement and occupation (its operations) [twenty-one thousand and six hundred times (six hundred times)].

And that atma is pure; and he is, that is, he is a soul; and it is a gem (union), light (luminous) and bright, because in it the son of the three (3) qualities has been drawn (is inserted), and is without defect.

The world is what appears: and without being shown (without existence), the world is a lie and a pure imagination.

And he is brighter than any light.

With that which (although) all see him, yet do not see him: what? (for) error through carelessness, and not knowledge, that a veil (preventing from [x]) seeing [x] atma was made in all living things, at the time when (when) it arises (disappears), that without quality, that in the quality of abka ( creation), and in the middle of the house of the heart, which is very full of qualities, they see.

And, as far as error is not made by carelessness and lack of knowledge, the power did not see him (to see).

And if with the maschghouli they want too much to see, they cannot see; for this reason that Maya, which is eternal love, and is the product of imagination, has an astounding (shameful) figure; like a mother, who (who) takes her little one in her bosom, makes it hidden, covered that form of knowledge.

And that Maya is eternal; and standing (persevering, permanent) is the pointer (index): and here maya any action, he cannot do (do) with himself (by himself): and he has not even been shown. At the time that (when) that form of knowledge enters into him, the cause of that form of knowledge, he also makes the shown product (makes entities appear): and also enters into operations: when he moves (moving) and the movement is rendered, the side (waste) becomes: and whatever that form of knowledge wills, it makes everything ready and ready for its sake.

And that Maya, like a female cow, is without a voice, and producing everything is all, and nourishing (keeping) all (is).

It has three (3) colors; black, and white, and red.

This female cow has the name Kam dehen; that is, causing all volitions to come to that form of knowledge: and all living things, like little ones, eating milk, drink the pleasure of the senses from it, without choice (without freedom).

One (being) drinking is that which drinks with his (own) choice; that is, because of his pleasure he produced him as he did: and taking that pleasure with choice (with freedom), a lord worthy of veneration, with thought representative of the quality of creation; first he takes pleasure in himself.

And that maya, that with the place (vice) of the cow and the milk-giver of the woman, its cause (with respect to it, being to that), is equal with (in) everything.

And all those who do work, with a reason for it, do work for the sake of [x] to obtain a reward.

And in the midst of this maya, [x] the atma is a great light, which eats the earnings of works, and is immune and free from everything, and is standing (persevering), and Hens is its name, and doing different great works [x] Beidha , they know, and because of him they do things.

And that being, which is the beginning of everything, they know the twenty-sixth (26); that is, a man of twenty-five [In the margin: and these twenty-five (5) things; just adjustment of the three (3) qualities (radj, tam and sat); and understanding; and egoism; and the five subtle elements; and five thick elements; and ten senses; and the heart; and soul (life). A just adjustment of the three qualities is simply taken as one of the 25 things.] It is (consists of) things; and that is the twenty-sixth (26) of these (things): and many know that the twenty-seventh (27).

And that Being is full in everything (fills everything); and it is without quality; and that with pure knowledge the power finds (to find); and in saying this, everything he says is of unification; and that is the principle of everything: learned men know and understand it in this way.

And all this that is mentioned, that it is the principle of man and the principle of all (things), and all qualities, and whatever is seen, is all that: it is also unique; and that is also duality; and that is also three (3); and five (5) also that is: three (3), that is, three (3) qualities: five (5) that is, five elements: from [x] Brahma taken up to one feather of straw, learned and oi kianian with the eye of knowledge, whatever they see, they see that (being) itself pure, surrounding (everything), unique.

And out of rest and motion, whatever exists (in it) is found2 [Iafteh schodeh ast: can be read, bafteh schodeh is, the text is made.] is made, and may be destroyed in it.

Just as a bubble of water appears from the sea, and is destroyed in it; and in this very way, all existing things, like bubbles of water, always appear from him, and become destroyed in him.

The mode [x] of knowing that being, which is in djiw atma, is here itself; that (man) should know that this very thing from that being is made to appear a thousand thousand times (times), and a thousand thousand times is destroyed in him.

And every Brahman, who (who) makes this Oupnek'hat in blessed (auspicious) times with those who ask (seeks) hears (teaches) the truth, may the reward of his works be without end.

And this Brahm [badia] [x] Brahm danaian, that is, of those who know God, from Brahmanan, and kings, and others, whoever knows, having become the form of that Brahm, always reads in Brahm, and always reads in Brahm.

The absolute is Oupnek'hat Djouanka (Djounka), from Athrhan Beid (taken); that is, his form should always be asleep on the bed of the Being (sleeping, absorbed in it).

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OUPNEK'HAT 1 [Supra, N.° III, p. 13; amrat.] MRATLANCOUL,
Ex Athrban Beid (desumptum): 2 [In ms. nat, hic textus icipit.] Id est, halitus mortis, quod tempus termini vitae est,
[Latin Version]

Expositus factus fiat.

Mensura hujus mantri, quod memoratum est futurum, anschetap est: et mokel ejus, Roudri, quod, cum figure ignis evanidum (destructum) faciens est.

Et primus aliquis, quod maschghouli (cum) hoc mantr fecit, Schabt est: cum hoc mantr stans factus, notum regem Almout (mortis) facit (illius elogium facit).

Et illud mantr hoc est: primum, Oum ut dixi, post ab illo (posted) dico: tempus, quod madehmati3 [Samakretice, madaha, acris, prompta indoles; supra, N.° CXXIX, p. 255.] est, et in eo omnia mantrha est, illud ipsum hoc ego sum. Ille ipse hic porsch, quod tempus est, et indicia (signa) magna ejus supra est (sunt), et tres (3) oculos habet, et mundus figura ejus est, ei nemeskar, nemeskar; id est, hqmilis submissio, humilis submissio.

Et magnus est, et opus bonum, quod, purum et mundum est; ei humilis submissio, ei humilis submissio.

Et dominus omnium animantium est; ei humilis submissio.

Et rat est; id est, merces operum purorum: et sat est; id est, verus est: Pram Brahm est; id est, creator magnus est: porsch est; id est, omni loco plenus est (omnem locum implet); keschn pankal est; id est, nigrer et sshandalinus est: aourdeh lank est; id est, indicia magna ejus supra est: proubatscheheh est; id est, tres (3) oculus (oculi) est: et basch roup est; id est, omnis mundus figura ejus est: ei humilis submissio, humilis submissio.

Quisquis hoc mantr mane, et (tempore [x]) dou p'her, et vespere pronunciaverit, a peccato [x] occidere [x] Brahman purus fiat; et a peccato furti auri purus fiat; et a peccato adulterii, quod cum uxore [x] ostad (praeceptoris) factum fecerit, purus fiat; et a peccatis parvis etiam ipso illo tempore liberatus fiat.

Quisquis una vice hoc mantr legit (pronunciat), aequalis merces [x] mille vice (vicibus) pronunciare [x] kaitri est, quod kalmeh (vocabulum) unificationis sit.

Quisquis hoc mantr sciverit, oportet quod cum octo personis (octo personas) edoceat; quod (ut) mundum [x] Brahma, et mundum [x] Roudr obtineat: quicunque scit, etcum octo personis non edocet, leprosus et orbatus (patre vel matre) fiat.

Quisquis hoc mantr cum eo edoctum sit (hoc mantr edoctus fuerit), is memoria non capit, non videns, et surdus et mutus fiat.

Cum morte (ad mortem) cuicunque sex menses manserint, et hoc mantr memoria habuerit: (si) voces hujus mantr e corde ejus cum hoc modo oblitum fiat: vox ratim quod oblitum fiat; sciat, quod sex mensis (menses) e vita ejus reliquum mansit: et vox satim quod oblitum fiat; sciat, quod quinque mensis e vita ejus reliquum mansit: vox Pram Brahm quod oblitum fiat; sciat, quod quatuor mensis mansit: vox porscham quod oblitum sit; sciat, quod tres (3) mensis, mansit: et vox kerschen (keschn) panklam quod oblitum fiat; sciat quod, duo mensis mansit: vox ardhou (aourdeh) lankam quod oblitum fiat; sciat, quod unus mensis mansit: vox proubatschehem quod oblitum fiat; sciat, quod, quindecim (15) dies mansit: et vox basch roupam quod oblitum fiat; sciat, quod, tres (3) dies e vita ejus mansit: vox namou nomah quod oblitum faciat; sciat, quod ipsa illa hora moriatur.

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

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OUPNEK'HAT 1 [Supra, No. 3, p. 13; loves.] MRATLANCOUL,
From Athrban Beid (taken down): 2 [In ms. nat, here the text begins.] That is, the breath of death, which is the time of the end of life,
[English Version by Google Translate]

Let it be exposed.

The measure of this mantra, which has been mentioned in the future, is anschetap: and its mokel, Roudri, which, with the figure of fire, is making it vanish (destroy).

And the first person that maschghouli did (with) this mantra is Schabt: when this mantra was made standing, he made known the king of Almout (of death) (he praised him).

And that mantra is this: first, Oum as I said, after that (posted) I say: the time that madehmati3 [Samakretic, madaha, sharp, ready nature; above, No. 29, p. 255.] is, and in it is all the mantra, that very thing I am. This same porsch, which is time, and its great signs (signs) are above (are), and has three (3) eyes, and the world is its image, nemeskar, nemeskar; that is, humble submission, humble submission.

And it is a great and good work, which is pure and holy; humble submission to him, humble submission to him.

And he is the lord of all living things; humble submission to him.

And it is a rat; that is, the reward of pure works: and it is enough; that is, it is true: Pram is Brahm; that is, the creator is great: he is Porsche; that is, he is full in every place (he fills every place); keschn is pankal; that is, he is black and sshandalin: aourdeh is lank; that is, the great evidence of it is above: it is proubatscheheh; that is, there are three (3) eyes: and there is a basch roup; that is, the whole world is his image: humble submission to him, humble submission.

Whoever pronounces this mantra in the morning, and (at the time [x]) dou p'her, and in the evening, shall be purified from the sin [x] of killing [x] Brahman; and be cleansed from the sin of stealing gold; and from the sin of adultery, which he committed with his wife [x] as an ostad (of the preceptor), let him be cleansed; and let him be freed from small sins also at that very time.

Whoever recites (pronounces) this mantra once, the reward is equal to [x] a thousand times (times) to pronounce [x] kaitri, which is the kalmeh (word) of unification.

Anyone who knows this mantra must teach it with eight persons (eight persons); that (that) the world [x] of Brahma, and the world [x] of Roudr may obtain: whoever knows, and does not teach eight persons, becomes a leper and bereaved (of father or mother).

Whoever has been taught this mantra with him (has been taught this mantra), he does not remember, does not see, and becomes deaf and dumb.

With death (to death) whoever has remained six months and has this mantra in memory: (if) the words of this mantra from his heart be forgotten in this way: the voice should be forgotten; let it be known that six months (months) remained of his life: and the word is enough to be forgotten; let him know that the remainder of his life remained for five months: the voice of Pram Brahm that he should be forgotten; let him know that he stayed four months: the voice of the porsche that he had forgotten; let him know that he remained for three (3) months: and the word kerschen (keschn) panklam that he should be forgotten; let him know that he remained two months: the voice of ardhou (aourdeh) lankam that he should be forgotten; Let him know that he remained one month: the voice will prove that he will be forgotten; let him know that he remained fifteen (15) days: and the voice of Basch roupa that he should be forgotten; let him know that he remained three (3) days from his life: the voice of namou nomah that makes him forget; let him know that he should die at that very hour.

The absolute is Oupnek'hat Mrat Lankoul, from Athrban Beid (taken down).

[admin]

OUPNEK’HAT ANBRATNAD,
Ex Athrban Beid (desumptum).
[Latin Version]

Primum, scientias ut legit, et in corde habuit, et iterato consideratas fecit, Creatorem magnum ut scivit: quemadmodum lignum lumen ut fecerunt (accenderunt), propter [x] pellere obscuritatem, in manu sumunt; tempore, quod (quo) cum intento (ad locum intentum) perveniunt, illud e manu projiciunt: ipso hoc modo, tempore, quod, cum Creatore magno (ad Creatorem magnum) pervenit, scientias quod (quas) legit (didicit), transire faciat (derelinquat).

Et modus [x] pervenire cum petito originali (ad petitum, intentum originale, primum principium), hic est; quod, [x] Oum currum ut fecit, et super illum (currum) eques factus (in eum conscendit); [x] Beschn, quod manifestationos locus qualitatis dominii (summae potestatis), euntem facientem currum; et volitionem [x] obtinere [x] Brahm lok, quod mundus Entis, et petitum (objectum) omnis (entis) est, [cogitatione repr©r sentativa] ut ostendit; et sensus externos et internos, quod cum mansione (loco, vice) [x] Roudr evanidum (destructum) facientis, sunt, in retentionem suam ut attulit; id est, illos attraxit (continuit, compressit) usque ad locum, quod terminus [x] pervenire hunc currum, quod (quem) e [x] Oum ut fecit, super illum sedit; cum illo loco (illuc) ut pervenit; et illo tempore currum Oum deserat; et post ab illo (postea) hanc mentionem (quod hucusque dictum est) etiam deserat; forma mundi entis fiat.

Tres (3) litterae [x] pranou; et tria (3) corpora, quod, crassum, et subtile, et subtile cum beneficiis et gratia sit; [et] quique tres gradus, quod collectorum gradus elementorum crassorum, et collectio elementorum subtilium sit, et gradus divinitatis sit; hoc omne ut reliquit, cum gradu magnitudinis, quod in eo littera et sonus non continetur, et vox (prolatio) pura est: ex illa voce1 [Ms. nat. nokteh, ex illo puncto.] cum illo Ente subtili, propitio (ad illud ens subtile, propitium) pervenit.

Sex (6) res, quod conveniens [x] selouk est, ex illis omnibus una [x] pratiahar est; quod retentio sensuum externorum et internorum sit: altera, [x] dehan est; quod, cogitatio repraesentativa sit: et alia, [x] pranaiam est; quod retentio halitus sit: et alia, [x] deharna est; quod, cor ligare cum una re particulari sit: et alia, [x] tark est, id est, argumentatio (ratiocinatio), quod (quae) conformis libro divino sit; et ex illa, scientia certa acquisita fiat: et alia, [x] samadeh est; quod demersio sit, e retentione halitus.

Quemadmodum lutum, quod cum fodinae rebus (metallis) mixtum est, quod e fodini ut super attulerunt (extraxerunt), et illud usserunt, aurum et argentum purum supervenit (exit), et eclipsationem (tegumentum) ab eo (ejus) urunt: ipso hoc modo, e retentione halitus, eclypsationem sensuum (homo) adurit; id est, cum latere malo (ad) latus malum non vadit: et ex retentione halitus eclypsationem sensuum urere facit; et ex deharna, quod [x] cor ligare cum una [x] particulari est, peccata ut urere fecit, semper in recogitatione illius entis luminis sit.

Et retentio halitus tres (3) divisio (species) est: una, attrahere halitum (adspirare); quod illud pourk dicunt: et secunda, servatum habere halitum; quod illud kanihak dicunt: tertia, facere transire (educere) halitum (respirare); quod illud reitsckak dicunt.

Et in tempore [x] servatum habere halitum, tantum illud quod (quantum) possunt, mentio [x] kalmeh unificationis, quod in illo Oum est, facta sit: hoc retinere halitum dicunt.

Et facere transire (emittere) halitum, cum hac ratione est, quod; halitum ex intra ut attraxit, cum extra super afferat (educat); et sciat quod, ventus, quod e bhout akasch productum factus est; illum ventum in bhout akasch destructum efficiat: hic est modus [x] facere transire halitum ([x] respirare).

Et modus [x] attrahere halitum, hic est, quod: quemadmodum unum caput caulis [x] niloufer in aquam ut transire fecerunt (immiserunt), et e capite altero aquam cum halitu attrahunt: ipso hoc modo, ventum [x] extra cum halitu ut attraxerunt, in seipsis plenum (seipsos illo plenos) faciant: hoc est attrahere halitum (adspirare).

Et si halitum (homo) non facit transire, et intra non adducit, et membris motum non dat, et ventum, quod, ut halitum attraxit, in seipso plenum (illo se plenum) fecit, servatum habet; hic est modus [x] servatum habere halitum.

Quisquis, similis non videnti, non videt; et similis surdo, non audit; et similis ligno, sine motu fiat: illo tempore scitum fiat, quod ei quies acquisita facta est.

Et quisquis scit, [quod] firmum propositum et apertura (origo, initium) firmi propositi, actio cordis est, et cor cum omnibus volitionibus ut cepit, tendens (conversum) cum (ad) atma (ut) effecit, in atma custoditum habet; ipsum hoc servatum habere cor in atma, [x] deharna nomen habet.

Et quaelibet apertio (explicatio), quod conformis (libro) Beid sit, verum scire hanc apertionem, et scientiam certam facere cum ea (illam ut veritatem certam profiteri), quod [x] tark nomen habet; id est, acquisivit justum (verum) cum (probatione) ratiocinatione.

Et quisquis [x] atma, quod in corpore elephantis et formicae, et omnium animantium (est), et omni loco aequalem scit; hanc notitiam samadeh dicunt; quod, demersio sit.

Et modus [x] sedere in maschghouli, hoc est, quod: in loco, quod tranquillus sit, et cor vadens et rediens (vagans, peregrinans) non efficiatur, et timor, et metus, et sordes (purgamenta) in illo loco non sit, super terram planam paleam (herbam) collectam ut fecit, sedeat: et e sinceritate cordis, super circa seipsum murum (munimentum) construat; et sciat, quod, atma ex omnibus lateribus custos meus est; et maschghouli [x] pranou faciat.

Et in tempore [x] sedere, sive quadratum (quatuor genibus) sedeat, sive cum duobus genibus, si cum ratione (eo modo), quod ei molestia non sit, vultum cum tractu (ad tractum) septentrionis ut fecit, sedeat.

Et cum uno digito unam alam (unum foramen) nasus liget (ohturet); et cum ala (nari) altera ventum ut attraxit, et cum digito ligavit (clausit), halitum servatum habeat (retineat); et pranou formam (esse) caloris, quod in corde est, ut scivit, Oum (esse) Brahm cogitatione repraesentatum sibi faciat: et quoad halitum servatum habet, hanc cogitationem repraesentativam non faciat transire (huic fixus, intentus haereat).

Et e mentione [x] Oum, quod mantr luminis est, omnes eclipsationes (tenebras) suas procul ut fecit, cum ([x]) Brahmi, quod forma caloris est, quod in medio cordis est, maschghouli faciat.

Oportet quod, ille maschghoul, primum Oum ut intellexit, cum Oum ([x] Oum) maschghouli ut fecit, (sic) fecerit: et in tempore [x] maschghouli, in uno halitu attracto, (quem) servatum habuit (retinuit), usque ad octoginta vice (vicibus) id [[x] Oum] dicat; et quando [hanc] praxim [cum perfectione (ad perfectionem)] facit pervenire (ad finem perducit), qualibet quantitate quod potest, dicat.

Et in tempore [x] facere transire halitum, ex umbilico cum supra (desuper) ut tulit, e via nasus faciat transire.

Et ille maschghoul, quod intelligens est, oportet, quod intuitum cum supra et infra, et (ad) dextram et (ad) sinistram non faciat; et membra non nutare faciat (non moveat, agitet), et sine motu factus sedeat.

Has quinque (5) rem (res) oportet quod semper [x] adhibere sumat (agendas suscipiat): una, servatum habere halitum: secunda, quantitate (temporis) servatum habere halitum: tertia, terminus (mensura, [x] quantum) [x] attrahere, et terminus [x] facere transire halitum: quarta, cor in una [x] (ligatum) servatum habere: quinta, [x] djiw atma cum pram atma uno loco (unum) scire:

Et in initio [x] maschghouli, usque ad (tempus [x]) duodecim (12) vice (vicibus) pronunciare Oum, halitum servatum habeat (retineat):

Et in hujusmodi maschghouli retentionis halitus, cogitatione repraesentatum sibi [x] pranou faciat; quod diversis littera et sono (litteris et sonis) immune est, et sine defectu est, et cum lumine ejus (ei proprio) id potestas vidit (possunt videre), et motum dans [x] pran id est.  
Ex hoc respectu (quamobrem), propter [x] ire via veri et hasti (existentiae, Entis) universalis, semper executionem cogitationis repraesentativae Entis universalis faciat.

Janua [x] pran, foramen in medio cordis est, et vena sakhemna est, et foramen quod in cerebro est, et alia.

Illa janua, via liberationis (absolutae), similis ponti est, quod foramen factus sit.

Pontem foramen factum (illum) dicunt, quod in terram (fossam) infra iverit, et domus animalium est; et quandoquidem via liberationis (absolutae), [x] infra ire (descendere) in seipsum est; ex hoc respectu (idcirco) pons mandata (dicta); quod pran docti, tempore [x] facere transire (deserere) corpus, in foramen cordis infra eat (descendat).

Et o salek oportet, quod has res semper transire faciat (relinquat): una, timor: secunda, ira: altera, pigritia (lentor, tepor): alia, somnus multus, et vigilia multa: et alia, edere multum, et derelictio [x] comedere multa.

Quisquis hanc praxim, quod memoratum fit, usque (per) tres (3) menses repulsam non facit, ipse cum seipso, ei status vultum dabit (eo statu erit), quod, ex illo statu, in mense quarto, oi Fereschtehha cum intuitu (in conspectum) ejus ingrediantur; id est, [x] malkout super eum apertum fiat: et in mense quinto (5); ipse etiam omnes qualitates angelicas simul faciat provenire (adipiscatur); et in mense sexto (6), ipse cum seipso, liberationem (absolutam) puram ut obtinuit, forma entis fiat.

In hoc verbo ullum dubium et (ulla) suspicio non est.

In [x] selouk, quod cum pranou ([x] pranou) maschghouli (homo) facit, si cum quinque (5) matrai ([x]) pranou maschghouli facit, maschghouli modo ([x] maschghouli) terrae obtinet: quod, terra etiam quinque qualitatem (qualitates) habet; quod, color, et gustus, et odor, et tactus, et vox (sonus) sit: et pranou etiam quinque matrai habet.

Si cum quatuor matrai [x] pranou maschghouli facit, modum [x] maschghouli aquae obtinet; quod aqua, secus ab (excepto) odore, quatuor qualitates alias quod terra habuit (habet), habet: in pranou etiam quatuor matra manent.

Et si cum tribus (3) matrai ([x]) pranou maschghouli facit, modum ignis obtinet: quod ignis, secus ab odore et gustu, et tres (3) qualitates alias habet, quod in terra fuit (est), habet: et in pranou etiam tria (3) matra manent.

Et si cum duobus matrai ([x]) pranou maschghouli facit, maschghouli modo venti obtinet: quod ventus duas qualitates habet, quod tactus et vox (sonus) sit: et in pranou etiam duo matra manent.

Et si cum uno matrai ([x]) pranou maschghouli facit, maschghouli modo [x] bhout akasch obtinet; quod, bhout akasch ipsam hanc unam qualitatem vocis (soni) habet: et in pranou etiam unum matrai manet.

Et in illo gradu, quod (in eo) matrai non continetur, et si recogitationem illius facit; et ipsum hoc [x] recogitare id (de eo) in corde, sandhia est; quod precatio sit.

Seipsum quod ipse scit, et cum seipso (sibi ipsi) maschghoul sit, ipsum hoc sandhia est.

E podice sumptum cum extremitate (usque ad extremitatem) pectoris, et initio gutturis, quod, quantitas triginta (30) digitorum mediorum est, prani, quod in medio hujus (spatii) est, djiw atma in eo sit (est).

Ipsum hunc djiw dtma, pran dicunt.

Halitum etiam ex illo, pran dicunt, quod, djiw atma ei motum dat.

Viginta et unum mille et sex centum vicis (sexcentae vices), quantitas numeri motus pran venti est1 [Si nox et dies, 24 horarum, aut 60 gueri, in minuta dividatur, motu respirationis 21,600 vicium supposito, quindecim vices erunt unoquoque minuto.], quod halitum percutere (respirare) sit.

Et ipsam hanc quantitatem motus, apan ventus habet: et ipsam hanc quantitatem motus, advan ventus habet: et ipsam hanc quantitatem motus, saman ventus habet: et ipsam hanc quantitatem motus, bian ventus habet.

Et motus alii, causa1 [Sabab guerestan. Error amanuensis. Ms. nat. ke besabab raftan dar reghal diguer ...] quod [x] ire in venas alias (eo quod eant in venas alias), quod ex his quinque (5) ventis fiat, cum motu illorum quinque ventorum collecti, unum lak (centum millia) et tredecim millia, et unum centum, et octoginta (113,180) vicis (vices sunt quibus) hi venti, in corpore, in nocte die, motum faciunt.

Pran ventus, quod primdm est, in pectore sit: et apan ventus, in podice sit: et saman ventus, in umbilico sit: et advan ventus, in gutture sit: et bian ventus, semper totum corpus circum complexus factus (ambiens, pervadens) sit.

Et colores horum quinque ventorum, hoc est, quod dictum fiat: pran ventus, cum colore iakout (carbunculi) est: apan ventus, quod in medio pran venti sit, cum colore [x] bherbhouti est: et saman ventus, quod in medio apan vend sit, cum colore crystalli et lactis feminae bovis est: et advan ventus, quod in [medio] saman [venti] sit, ssandal colore est: et bian ventus, quod in toto corpore est, cum colore flammae ignis est.

Pran cujusvis, quod, e medio todus corporis, cerebrum, ut aperuit, supervenit (illac exit), in qualibet terra quod moriatur, ei opus (indigentia) cum terra benedicta ([x] Benares) non est: rursus is existentiam apparentem non sumit.

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

[admin]

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

First, the knowledge which he read, and which he had in his heart, and which he repeatedly considered, made the Creator great as he knew it: just as they took the light in their hand, as they made (lighted) the wood, for the sake [x] of driving away the darkness; at the time when they arrive at the intended place, they throw it out of their hands: in the same way, at the time that, when he reaches the great Creator (to the great Creator), he causes the knowledge that (which) he has read (learned) to pass (to leave).

And the way [x] to arrive at the original request (to the request, the original intention, the first principle), is this; that, [x] He made his chariot, and a horseman became upon it (the chariot) (he mounted upon it); [x] Beschn, that the manifestation of the place of the quality of dominion (of the highest power), the going making the chariot; and the volition [x] to obtain [x] Brahm lok, which is the world of Being, and the desired (object) of every (being), [by sentential thought] as it shows; and the external and internal senses, which are with the residence (place, turn) [x] of the maker of Roudr vanished (destroyed), as he brought into his retention; that is, he drew them (continued, compressed) to the place where the limit [x] was to reach this car, which (which) from [x] Oum as he had done, he sat on it; when he arrived at that place; and at that time the car had left Oum; and after that (subsequently) he also left out this mention (which has been said up to now); the form of the world being.

Three (3) letters [x] pranou; and three (3) bodies, that is, gross, and subtle, and subtle with benefits and grace; [and] each of the three degrees, which is the degree of the collected gross elements, and the collection of the subtle elements, and is the degree of divinity; all this he left, with the degree of greatness, that in it neither letter nor sound is contained, and the voice (pronunciation) is pure: from that voice1 [Ms. born nokteh, from that point.] with that subtle Being, propitiation (to that subtle being, propitiation) arrived.

Six (6) things that are appropriate [x] selouk, out of all of them one [x] is pratiahar; which is the retention of the external and internal senses: the other, [x] is dehan; that, the thought is representative: and another, [x] is pranaia; that is the retention of the breath: and another, [x] is deharna; that the heart should be tied to one particular thing: and another, [x] is tark, that is, argumentation (reasoning), which (which) is in accordance with the divine book; and from that, certain knowledge is acquired: and another, [x] is samadeh; which is drowning, from retention of breath.

Just as the clay mixed with the things of the mine, which they brought out of the mine, and burned it, there came forth pure gold and silver, and they burn the eclipse (cover) from it. but, from the retention of the breath, the eclipse of the senses (man) burns; that is, when he goes to the evil side (to) the evil side he does not go: and from the retention of the breath causes an eclipse of the senses to burn and from deharna, that [x] the heart is to bind with one [x] particular, sins that he made to burn, always be in the contemplation of that being of light.

And the retention of the breath is of three (3) divisions (species): one, to draw in the breath (to inhale); which they say pourk: and the second, to keep the breath; what they call the kanihak: the third, to cause to pass (bring out) the breath (breathe); that they call it reitsckak.

And at the time [x] to keep the breath, as much as they can, the mention [x] of the unification of the kalmeh, which is in that Oum, has been made: this is what they say to hold the breath.

And to make the breath pass, with this reason, that; as he drew in the breath from within, when he brought (raises) it from without; and let him know that, the wind, which was produced from bhout akasch; let that wind be destroyed in bhout akasch: this is the way [x] to make the breath pass ([x] to breathe).

And the method [x] of attracting the breath is this: just as they made one head of the stem [x] of the niloufer to pass into the water, and from the other head they draw water with the breath: in the same way, the wind [x] outside with the breath as they drew in, let them make full in themselves (themselves full of it): this is to draw in the breath (to inhale).

And if (a man) does not cause the breath to pass, and does not bring it in, and does not give movement to the limbs, and the wind, which, as he drew in the breath, made himself full of himself (he made himself full of it), he has kept it; this is the way [x] to keep the breath.

Anyone who is like one who does not see does not see; and like a deaf man, he does not hear; and like a tree, let it be without motion: at that time let it be known that rest has been acquired for it.

And anyone knows that a firm purpose and the opening (origin, beginning) of a firm purpose is an action of the heart, and the heart with all its volitions as it has taken hold, tending (turned) when (to) the atma (as it) has effected, has been kept in the atma; To have this very thing preserved in the heart in the atma, [x] has the name deharna.

And every opening (explanation) that is in accordance with (the book of) Beid, to know the truth of this opening, and to make a certain knowledge with it (to declare it as a certain truth), which [x] has the name of tark; that is, he acquired just (truth) with (proof) reasoning.

And whoever [x] knows that the atma, which is in the body of the elephant and the ant, and of all living things, and is equal in every place; they call this notice samadeh; that is, drowning.

And the way [x] to sit in the maschghouli is this: in a place that is calm, and the heart is not made to go and return (wandering, traveling), and there is no fear, and fear, and filth (cleansing) in that place , let him sit on the flat ground, having gathered straw (grass) as he did: and out of sincerity of heart, he should build a wall (fortification) around himself; and let him know that the soul is my guardian from all sides; and maschghouli [x] do pranou.

And in time [x] to sit, whether he sits squarely (with four knees), or with two knees, if with reason (in such a way) that there is no trouble for him, he should sit with his face facing north as he did.

And with one finger he closes one wing (one opening) of the nose; and when the other wing (nose) has attracted the wind, and he has tied (closed) it with his finger, let him keep his breath; and pranou the form (being) of heat, which is in the heart, as he knew, let Oum (being) Brahm be represented to him in thought: and as long as his breath is preserved, he does not let this representative thought pass away (he is fixed, intent on this).

And from the mention [x] of Oum, which is the mantra of light, he made all his eclipses (darkness) far away, when ([x]) Brahmi, which is the form of heat, which is in the middle of the heart, makes maschghouli.

It is necessary that, that maschghoul, he first understood the Oum, when he did the Oum ([x] Oum) of the maschghouli as he did, (sic) he did: and at the time [x] of the maschghoul, in one breath, (which) he had kept (retained), up to eighty times (times) he says that [[x] Oum]; and when [this] practice [with perfection (to perfection)] he makes to reach (brings to the end), let him say in whatever quantity he can.

And at the time [x] to make the breath pass, from the navel when above (from above) as he took it, he causes the nose to pass out of the way.

And that maschghoul, who is intelligent, must not make a glance with above and below, and (to) the right and (to) the left; and let the limbs not sway (not move, he moves), and let him sit motionless.

These five (5) things must always be applied (take action): one, to have a saved breath: second, to have a saved breath in the amount (of time): third, a limit (measurement, [x] amount) [ x] to attract, and the border [x] to make the breath pass: fourth, to have the heart kept in one [x] (bound): fifth, [x] djiw atma with pram atma in one place (one) to know:

And at the beginning [x] of the maschghouli, until (the time [x]) he pronounces Oum twelve (12) times, let him hold his breath:

And in this kind of maschghouli's breath of retention, let the thought represent [x] pranou to him; which is immune to different letters and sounds, and is without defect, and with its light (its own) power saw it (they can see it), and giving motion [x] that is prana.

From this point of view, for the sake of [x] to go the way of truth and the spear (of existence, being) of the universal, always do the execution of the representative thought of the universal Being.

The door [x] pran is the hole in the middle of the heart, and the vein is the sachemna, and the hole that is in the brain, and other things.

That door, the way of (absolute) liberation, is like a bridge that has become an opening.

They say that the bridge was made of a hole, which went into the earth (pit) below, and is the house of animals; and since the way of liberation (absolute), [x] is to go below (descend) into oneself; from this respect the commandments (said); that the pran taught, at the time [x] to pass (leave) the body, should go (descend) into the opening of the heart below.

And O salek, it is necessary that he always causes these things to pass away (leave them): one, fear: the second, anger: the other, laziness (stubbornness, heat): another, much sleep, and much vigilance: and another, eating much, and abandoning [ x] to eat a lot.

Anyone who does not reject this practice, which is mentioned, until (for) three (3) months, he and himself, will give him a state of face (will be in that state), which, from that state, in the fourth month, oi Fereschtehha with a view ( let them enter into his sight; that is, [x] the malkout should be opened over him: and in the fifth month (5); He also causes all the angelic qualities to come forth at the same time (to be acquired); and in the sixth month (6), he with himself, as he obtained pure (absolute) liberation, the form of being becomes.

In this word there is no doubt and (any) suspicion.

In [x] selouk, what with pranou ([x] pranou) maschghouli (man) does, if with five (5) matrai ([x]) pranou maschghouli he does maschghouli only ([x] maschghouli) of the land: that, the earth also has five qualities; which is color, and taste, and smell, and touch, and voice (sound): and pranou also has five matrai.

If he makes a maschghouli with four matrai [x] pranou, he obtains the amount of [x] maschghouli of water; that water, apart from (excepting) smell, has four qualities other than those which earth had (has), and four matras also remain in pranou.

And if he makes pranou maschghouli with three (3) matrai ([x]), he obtains the mode of fire: which fire, apart from smell and taste, and has three (3) other qualities, which was (is) on earth, has: and three (3) mothers also remain in Pranou.

And if he makes a pranou maschghouli with two matrai ([x]), he obtains the maschghouli in the manner of wind: because the wind has two qualities, that is touch and voice (sound): and in the pranou two matras also remain.

And if he makes a maschghouli with one matrai ([x]) pranou, the maschghouli only obtains [x] bhout akasch; that, bhout akasch has this very one quality of voice (sound): and in pranou also remains one matrai.

And at that level, which (in it) is not contained in the bottle, and if he makes a rethinking of it; and this very thing [x] to think about it (about it) in the heart, is sandhya; that is prayer.

That he knows himself, and when he is a maschghoul to himself (to himself), this very thing is sandhia.

From the trunk taken with the extremity (up to the extremity) of the chest, and the beginning of the throat, which is the amount of thirty (30) middle fingers, the prana, which is in the middle of this (space), djiw atma is (is) in it.

They say this djiw dtma, pran.

Breath also comes from that, they say, pran, because djiw atma gives it motion.

Twenty-one thousand and six hundred times (six hundred times), the quantity of the number of the movement of the pran wind is 1 that is to strike the breath (to breathe).

And this very quantity of movement, the apan wind has: and this very quantity of movement, the advan wind has: and this very quantity of movement, the saman wind has: and this very quantity of movement, the bian wind has.

And other movements, causa1 [Sabab guerestan An error of memory. Ms. born ke besabab raftan dar reghal diguer ... that [x] go into other veins (by the fact that they go into other veins), that from these five (5) winds, with the movement of those five winds collected, one lak (one hundred thousand) and thirteen thousand, and one hundred, and eighty (113,180) times (these are the times at which) these winds make motion in the body, night and day.

The pran wind, which is the first, should be in the chest: and the apan wind, should be in the groin; let it be.

And the colors of these five winds, this is what has been said: the pran wind, with the color of yakout (charcoal) is: the apan wind, which is in the middle of the pran wind, is with the color [x] of bherbhouti: and the saman wind, which is in the middle of apan let it be vend, with the color of crystal and the milk of a female cow: and the advan wind, which is in [the middle] of the saman [wind], is of sandal color: and the bian wind, which is in the whole body, with the color of the flame of fire.

Pran of every one, which, from the middle of the whole body, the brain, as he opened it, came up (there it goes out), in whatever land he dies, he has no need (need) with the blessed land ([x] Benares): again he does not assume an apparent existence .

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

[admin]

OUPNEK'HAT BASCHKL,
E RAK BEID (desumptum).
[Latin Version]

Midha Natheh nomine rekheschir, filium [x] Kabour, Andri, quod (qui) doctus (rex doctorum) fuit (est), cum figura turmae (militaris) factus, ut venit, et eum, sine volitione, et sine consensu ejus superhabuit (sustulit), cum mundis (ad mundos [x] behescht tulit.

Midha natheh, ex Andri, quod, causa1 [Ms. schab be zour, nocte cum vi. Ms. nat. be sabab be rouz bourdon, cum causa cum die (vel, be zour, cum vi) portare. Lego: sabab be zour bourdan ...] [x] cum vi portare [x] Andr (eum), molestiam invenerat (passus fuerat), verbum sublime gradum magnum, ex eo petiit, quod: tu scivisti quod quis es: ego cum verificatione te scio valde bonum et rapide euntem, saltantem (resultantem, oblique incedentem): quisquis cum hac prompta (acri) itione te videt, non potest dicere, quod tu turma es (militaris): turmae aliae super terram eunt (gradiuntur); pes tuus cum terra (ad terram) non pervenit, et via is (pergis). Ulla persona cum hoc corpore cum mundis (ad mundos) [x] supra non it: et tu cum ipso hoc corpore cum mundis (ad mundos) [x] supra iens factus. Tu qui sciens omne (es), ex hoc respectu (idcirco) cum me (mihi) dic quod tu quis es: si tu cum me non dicis, (quod) absit! cum ira mea quod (qui) Brahman sum, captus fias.  

Andri, quod dominus magnus est, et testis (sponsor, cautio) omnis (rei) est, et dans desideria (desiderata) est, et victoriam obtinens super turmas et hostes est, et superhabuit omnes res habet (omnia abstulit): et causa mortificationis (poenitentiae) meae quod propter eum feci, is, omni loco, cum latere meo (versus me) intuens est: et aliquem, [quid (qui)] viam veram ut reliquit, cum (in) via falsa it, et eum cum harbeh (instrumento militari) fulguris, quod in manu habet, occidit: ego, quod in manum tuam sine libertate (invitus) lapsus sum, me cum quo loco (quonam) fers? o bou al aadjoubeh (pater admirande)! locus [x] esse te, quo loco est? et hic pater meus quo loco sopitus est, quod te, quod ferens me es, etiam non scit, et me, quod fers, etiam non scit? et oi mokelani, quod lumen sunt, in tractu occidentis, et meridiei, et orientis, et septentrionis, et supra sint; sed (tamen) moniti non sunt (nesciunt), quod me feras. Si ego servitium illorum mokelan, e vultu sinceritatis et rectitudinis feci, quare me e manu tua liberatum non faciunt? scitum fiat, quod, a me, in servitio illorum, defectus (culpa) accidens factus est (acciderit); quod (cum) in hoc tempore, ut venerint (et) auxilium fecerint, e manu tua liberatum non faciunt.  

Andr, risum ut fecit, voluit, quod dubium e corde ejus procul faciat. Dixit: in hoc tempore, tu protectionem et custoditum habentem teipsum quod (quem) scis (arbitreris)? tu, in hoc statu, a me afflictus, et non scis (quis sim): quoad te cum loco meo (ad locum meum) non pervenire faciam, liberatum non facio (non faciam).

Dans mercedes operum [x] korban ego sum: et mantri, quod purum faciens opus korban est, ego sum: et ignis, quod omnia korbanha urere facit, ego sum: et testis (cautio) omnis (rei), ego sum: et alimentum faciens transire in os [x] Fereschtehha, ego sum: et omnes mundi, et omnia Brahmandha, quod (quae) ego producta feci, locus [x] esse me est: et in his mundis ego ab omni separatus fiam (sum); et ego cum omni junctus sum: et vox magna, quod ex illa diversae voces apparens sit (exeunt), ego sum: et occidens [x] Bratr nomine schaittani, quod in montibus cum figura colubri sit, ego sum: et timere faciens omne, cum instrumento fulguris (fulminis), ego sum; et productum faciens alimentum, ego sum: et volanti, pennae volantis, ego sum: victoriae, quod Andr cum turmis suis fecit, illas victorias ego feci.  

Me, quemadmodum vere cognoscere est (cognoscere oportet), quis potest cognovit (cognoscere), et quis potest expositum fecit (facere)? Ego, quod occidens omnes turmas hostium sum, super me quis victor potest fit (fieri)? ego, quod dans alimentum sum, omnes potentias (virtutes) meas, in omnibus mundis, quis vidit?

Ego, quod unicus et lumen sum, causa [x] maia1 [Maia, unica diversitatis et multiplicitatis Entium apparentium, causa.] existentiam apparentem corporis ut sumpsi, genere, genus (diversi generis) apparens factus sum, et multum fiam; et mihi, quod ullus timor non est, intra omne factus omne operationes facere facio, et testis (sponsor, cautio) omnis sim.

Ulla persona super magnitudinem meam potens non est: latum faciens (extendens) terram et coelum, ego sum: et propter nutritionem mundanorum servatum faciens opus korban, ego sum: et personae, quod, cum volitione opus korban faciunt, mercedem dans illis, ego sum.

Sciens centrum terrae, ego sum.

Pater magnus (avus), et pater et mater totius mundi ego sum.

Et guttae pluviae, quod a coelo pluit, et guttae roris, quod a fezza2 [Hic fezza, atmosphera, unde ros fluere creditum, clare a coelo, pluviae fonte et [x] fezza superiori, distinguitur.] cadit, afferens illud ego sum.

Sciens (libros) Beidha, et korbanha, et mensuras Beidha, et thesauros, ego sum.

Et ignis, quod in medio maris circumdantis (oceani) est, et semper facicns urere illud est, et in ipso illo mari sit, ego sum.

Et ignis purus, quod, in opere ([x] korban) tadjkit, in supra contignationem faciunt transire (ponunt), ego sum.

Et Brahmani, quod (qui) in opere [x] korban houta est, prius ab illo quod animalia mane volent, et cum voce alta elogium illius ignis faciunt (facit), ego sum.

[Ille quod (qui)] super currum unius pedis1 [In libro Mahabarat Ms. nat. fol. 287 recto, currus solis unam rotam habet. Tempore [x] Sattschak, unius currus, octo rotis instructi, mentio fit; id. fol. 556 recto.] (rotae) quod duodecim lignum (radios) habet: integer annus circulus ejus est: super coelum (in coelo) circuit: id est, sol, quod, duodecim (12) mense (mensibus) in circulo mundi iter facit, ego sum, quod super illum eques (conscensus) factus, circuo.

Ille, quod, quoque die, lumen ejus amplius fiat, corpus ei crescit, et faciens venire aquam vitae est, ego sum; id est, luna.

Ille, quod in djehat, et inter djehat, et supra, et in toto mundo, omne ut purum fecit (omnia mundans) circuit, ego sum; id est, ventus.

Et ille, quod omnia vegetabilia in ventre suo ut servata habuit, pertinentia (ad) korban facientem (quae pertinent ad korban peragentem) tranquillum facit, ego sum; id est, terra.

[Et] ego sum, quod anima (vita) factus, et figuram parvam et magnam ut cepi, in omnibus mundis, supra et infra circuo.

Quisquis me in cubiculo cordis scit, qualis (quemadmodum) ego fiat.

Ego quinque (5) divisio (divisiones), et decem divisio, et una et mille1 [Ms, nat. iek kasm o hazar kasm; una divisio, et mille divisio.] divisio, et divisiones (portiones) sine fine factus in mundis sum: hos omnes mundos ego latos (expansos) feci.

Quicunque hoc modo intelligit, is etiam latus factus, (sic) manet: et quicunque hoc mendaciter scit, seipsum etiam mendaciter (falso) scivit.

Ullus opus faciens, ex opere, cum me (ad me) non potest pervenit (pervenire): et a [x] legere (discere) scientiam, etiam cum me non potest pervenit: et ab in omni (totaliter, absolute) facere transire (relinquere) aquam et escam, etiam cum me non potest pervenit: et ab operibus beneficentiae multum (plurimis), etiam cum me non potest pervenit: et omnes, ex omnibus viis, cum me (ad me) perveniunt.

Occidens, quis est; et capiens, quis est; et turma, quis est (nisi ego)? et praeter haec, etiam cum omnibus figuris apparens factus sum.

Quaelibet persona, ex omni re quod timet, timens, et timere (eam) faciens ego sum.

Ipsa hac quantitate differentia est, quod, ego omne comedo, et ulla persona me non potest edit (comedere).

O Midha natheh! quoniam praecedenter (antea) tu, propter me, multum mortificationem et afflictionem (tribulationem) passus es, tibi (ad te), propter illud quod (ideo ut) tu cum vero (ad verum), quod hasti (Ens, existens) purum est, pervenias, cum figura turmae (militaris) factus, veni. Cum via, quod (qua) verum obtinent, tu illam ut obtinueris, cum ipsa hac via, cum vero (ad verum Ens) perveni (pervenias).

Forma lucis ego sum: sine cessatione ego sum: sine vinculo (universalis) ego sum: et quidquid fuit, et est, et est futurum, ego sum: ego quod (qui) ego sum, tu quod tu es, ego et tu, et tu et ego, intellige quod omne ego sum: in hoc ullum dubium non affer: primum tu purus (simplex, non compositus, nihil sciens) fuisti; nunc coctus (informatus edoctus) fis; amplius ilkum dubium ne fac.

Nutritor ego sum; et judex (supremus arbiter) omnis, ego sum: et servatum habens omnem (totum) mundum, ego sum: et omnis mundus figura mea est.

Et Roudr, evanidum (destructum) faciens omne, ego sum: et motum dans omni, ego sum: et mors, quod molestiam dans omni est, ego sum: et dominus mundi ego sum.

Et hens ego sum.

Et sine tristitia (dolore, cura) ego sum: et senectus cum me (ad me) non pervenit: et antiquus ego sum: et ab omni immunis ego sum: cum verificatione (certitudine) omne ego sum, omne ego sum.

Et jorban faciens ego sum.

Ille, quod, omni latere vultus ejus est, ego sum: circumdans (omne), ego sum: rex ego sum: et testis omnis, ego sum.

Omni loco ego sum: super (in) omne beneficus ego sum.

Ego unicus sum: et hoc quidquid existit (est), ego sum.

Absolutum fit Oupnek'hat Baschkel, mantr e Rak Beid (desumptum).

[admin]

OUPNEK'HAT BASCHKL,
E RAK BEID (taken down).
[English Version by Google Translate]

Midha Natheh named rekheschir, the son [x] of Kabour, Andri, who (who) was (the) learned (king of doctors) was (is), when he became the figure of a (military) company, as he came, and overcame him, without his will and without his consent. he picked up), with the clean ones (he took to the clean ones [x] behescht

Midha natheh, from Andri, that, causa1 [Ms. schab be zour, at night with force. Ms. born be sabab be rouz bourdon, with reason to carry with day (or, be zour, with force). Read: sabab be zour bourdan ... [x] with the power to carry [x] Andr (him), he had found trouble (had suffered), the word sublime a great step, he asked from it, that: you knew who you are: I when by verification I know you to be very good and to walk swiftly, dancing (resulting, walking obliquely): anyone who sees you with this quick (sharp) movement cannot say that you are a (military) company: other companies are going (graduating) on ​​the ground; your foot has not reached the earth (to the ground), and that way (you continue). No person with this body goes above with the clean (to the worlds) [x]: and you with this very body with the clean (to the worlds) [x] became going above. You who know everything, from this respect tell me who you are: if you don't tell me, it's gone! with my anger that (who) I am Brahman, be taken captive.

Andri, that he is a great lord, and is the witness (sponsor, guarantee) of all (things), and is the giver of desires (desired), and is the one who obtains victory over troops and enemies, and has overpowered all things (has taken away everything): and the cause of mortification of my (repentance) for what I have done because of him, he is, in every place, with my side (towards me) looking: and someone, [what (who)] has left the true path, when (in) the wrong path, and him with harbeh (with a military instrument) of lightning, which he had in his hand, he killed: I, who have fallen into your hand without freedom (unwillingly), to what place (what) will you take me? o bou al aadjoubeh (father to wonder)! place [x] to be you, in what place is it? and in what place is this father of mine asleep, that he does not even know you, that you are carrying me, and he does not even know me, that you are carrying? and O Mokelani, that they are light, in the direction of the west, and the south, and the east, and the north, and may they be above; but (yet) they have not been warned (they do not know) that you will bring me. If I have done their service out of sincerity and uprightness, why do they not deliver me from your hand? Let it be known that, on my part, in their service, a deficiency (fault) became an accident (occurred); that (when) at this time, that they came (and) did help, they do not deliver from your hand.

Andr, laughing as he did, willed it to put the doubt far from his heart. He said: at this time, you having protection and guarded yourself that (whom) you know (arbitrate)? you, in this state, afflicted by me, and you do not know (who I am): inasmuch as I will not cause you to reach my place (to my place), I will not (will not) make you freed.

Giving the wages of works [x] I am the korban: and the mantri, who makes the work of the korban pure, I am: and the fire that makes all the korbans burn, I am: and the witness (warning) of all (things), I am: and the food causing it to pass into the mouth [x] of Fereschtehha, I am: and all the worlds, and all the Brahmandhas, which (which) I have produced, is the place [x] for me to be: and in these worlds I become separated from everything (I am); and I am united with everything: and a great voice, from which different voices appear (proceed), I am: and the west [x] Brother by the name of Shaittan, that is in the mountains with the shape of a serpent, I am: and making everything fearful, with the instrument of lightning (lightning), I am; and the product making food, I am: and the flying, the flying wings, I am: the victories that Andrew made with his troops, I made those victories.

Who can have known me, and who can do what I have explained? I, who am behind all the armies of the enemy, who can be victorious over me? Who has seen me, who am the giver of food, all my powers in all the worlds?

I, who am one and light, for the cause [x] maya1 [Maya, the sole cause of the diversity and multiplicity of apparent Beings.] I became the apparent existence of the body as I assumed it, the genus, the genus (of a different genus), and I became many; and for me, because there is no fear, within everything that is made I do everything, and I am a witness (sponsor, warning) of everything.

No person is more powerful than my greatness: making wide (extending) the earth and the sky, I am: and for the sake of the nutrition of the worldly people preserved doing the work of the korban, I am: and the persons who, when they willingly do the work of the korban, giving them a reward, I am.

Knowing the center of the earth, I am.

I am the great father (grandfather), and the father and mother of the whole world.

And the drops of rain, which rain from heaven, and the drops of dew, which fall from the fezza [Here the fezza, the atmosphere from which the dew is believed to flow, is clearly distinguished from the heaven, the source of the rain, and [x] the upper fezza.] I am the one bringing it.

Knowing (the books of) Beidha, and korbanha, and the measures of Beidha, and treasures, I am.

And the fire, which is in the midst of the surrounding sea (ocean), and is always causing it to burn, and is in that very sea, I am.

And the pure fire, which, in the work ([x] korban) tadjkit, they cause to pass (place) on the floor above, I am.

And the Brahman, that (who) is in the work [x] korban houta, before that which the animals want in the morning, and with a loud voice they praise that fire (does), I am.

[He who (who)] on the chariot of one foot1 [In the book Mahabarat Ms. born fol. 287 straight, the car of the sun has one wheel. At the time [x] Sattschak, a single chariot equipped with eight wheels, is mentioned; id. fol. 556 recto.] (of the wheel) which has twelve spokes: its circle is a whole year: it goes round above the sky (in the sky): that is, the sun, which, in twelve (12) months (months), travels in the circle of the world. I am the one who has become a knight (mounting) on ​​him, I go around.

I am he, whose light is made greater, his body grows, and causing the water of life to come forth. that is, the moon.

I am he who circulates in the djehat, and between the djehat, and above, and in the whole world, all as he made pure (cleansing all things); that is, the wind.

And he who kept all the vegetables in his belly, belonging (to) making the korban (which belong to the person performing the korban) makes him calm, I am; that is, the earth.

[And] it is I who have become soul (life), and as I have taken small and great form, I go about in all the worlds, above and below.

Anyone who knows me in the chamber of the heart, what kind (how) I become.

I have five (5) divisions, and ten divisions, and one and a thousand [Ms, nat. jek kasm o hazar kasm; one division, and a thousand divisions.] division, and divisions (portions) without end I have become in the worlds: I have made all these worlds wide (expanded).

Whoever understands this in this way, he also becomes a side, (so) remains: and whoever knows this falsely, has also known himself falsely.

Doing any work, from work, when he cannot reach me (to me): and from [x] to read (learn) knowledge, even when he cannot reach me: and from doing in everything (totally, absolutely) to pass ( to leave) water and food, even when he cannot reach me: and from works of beneficence there are many (many), even when he cannot reach me: and all, from all ways, when they reach me (to me).

Who is the West? and who is taking it; and the team, who is it (except me)? and besides these things, I also became visible with all figures.

Every person, from every thing that fears, fears, and makes fear (it) I am.

The difference is in this quantity itself, that I eat everything, and no person can eat (eat) me.

O Midha natheh! because previously (previously) you, for my sake, have suffered much mortification and affliction (tribulation), for you (to you), because (I mean that) you with the truth (to the truth), which you have (being, existing) is pure , come, having become the figure of a (military) troop, come. When the way by which they obtain the truth, you may obtain it, when by this very way, when you reach the truth (to the true Being).

I am the form of light: without ceasing I am: without (universal) bond I am: and whatever was, and is, and will be, I am: I that (who) I am, you that you are, I and you, and you and I, understand that all I am is: do not bring any doubt about this: first you were pure (simple, not composed, knowing nothing); now you are cooked (informed and educated); do not doubt it any longer.

I am a nurse; and the judge (supreme arbiter) of all, I am: and having preserved all (the whole) world, I am: and the whole world is my image.

And Roudr, making everything vanish (destroyed), I am: and giving motion to everything, I am: and death, which gives trouble to everything, I am: and I am the lord of the world.

And here I am.

And without sadness (pain, care) I am: and old age has not reached me (to me): and I am ancient: and I am immune from everything: with verification (certainty) all I am, all I am.

And I am making jorban.

He, whose face is on every side, I am: surrounding (everything), I am: I am the king: and every witness, I am.

I am in every place: above (in) everything I am beneficent.

I am unique: and whatever exists (is), I am.

Oupnek'hat Baschkel becomes absolute, mantr e Rak Beid (taken down).

[admin]

OUPNEK'HAT TSCHHAKLI,
E DJEDJR BEID (desumptum).
[Latin Version]

Oi rek'heschiran super mare Seresti, quod circum urbem Thaniser (Thansir) est, initium in [x] korban fecerunt (korban peragere inceperunt). Unus e Brahmanan in illo loco sedens erat: rek'heschiran dixerunt, quod, hunc procul oportet fecit (facere), cum respectu illo (propterea) quod mater hujus nutrix (famula) est. Contrarium praecepto (libri) Beid est, quod hujus modi aliquis in tempore (et loco) [x] korban sedeat.

Ille Brahman dixit: o magni, digni veneratione! vos, quod (qui) korban facitis, et (libros) Beidha legitis, in vobis quaenam magnitudo est, quod in me non est (non sit)?

Dixerunt, quod: nos ex hoc respectu (ideo) magni sumus; quod Brahmnan radicati (nobiles, solidi) sumus.

Is dixit, quod: in vobis quaenam res est, quod Brahman est? et in me quaenam res est, quod Brahman non est.

Rek'heschiran dixerunt, quod: quisquis in domo [x] Brahman nativitatem obtinuit, et opus [x] Brahmanan fecit, opera, quod in (libro) Beid fixum est, cum loco (ad locum) adduxit (perfecit), ille Brahman fiat (est).

Ille Brahman mortuum (hominem), quod in littore maris lapsus erat, vultum cum eo (versiis eum) ut fecit, cum ([x]) rek'heschiran dixit, quod: hic mortuus quod (qui) lapsus est, etiam Brahman est, [et omnes scientias legit,] et omnia opera [x] Beid cum loco attulit: hunc mortuum quare Brahman non dicunt? si corpus [x] Brahman (esse) scitis, proinde hunc etiam Brahman sciatis; quod opera e corpore hujus non ivit (non egressa sunt, illud non deseruerunt).

Rek'heschiran dixerunt, quod: non scimus quod quae res ex hoc (mortuo) ivit, quod, causa [x] ire illam, hunc Brahman nunc non dicimus.

Is dixit: in urbe Nimkehar aedes cultui sacrata erat, quod in illo loco Brahmanan korban fecerant: et hic mortuus in medio illorum Brahmanan in tempore [x] korban fuit, et omnes scientias sciebat, et opera (omnia) faciebat. Illa scientia ejus, quid fit (fuit)?

Rek'heschiran stupefacti, cum modo (instar) discipulorum ante eum ut iverunt, dixerunt, quod: nos hoc non scimus: nos discipulos tuos ut feceris, edoctos fac.

Is risum fecit et dixit, quod: vos modum vestrum praetergredimini: defectuosus (vilis, stultus) magnos, nobiles quomodo discipulos suos faciat?

Rek'heschiran dixerunt, quod: si hoc modo est, nos discipulos non facias: sed viae monstrator (director) noster fias.

Is dixit: in K'herk'hit consessus (coetus) sunt, quod (qui) similes parvulis annis (infantibus vitarn) transigunt. Vos collecti facti, ante illos ite; quod illi vos hujus veritatem sunt facturi intelligere.

Rek'heschiran, uno loco congregati facti, cum (ad) K'herk'hit, ante illos, quod (qui) similes parvulis (vitam) transigebant, iverunt.

Simul ac illi cum illo loco (illuc) advenerunt, illi sciverunt quod, cum qua volitione (cujus rei desiderio) venerunt. Cum ([x]) rek'heschiran dixerunt: nos, quod (qui) similes parvulis vitam agimus, vos propter quid ante nos venistis? vos magni estis et veteres annis (provecti estate) estis, et scientes estis, et (librum) Beid scitis: et in hac urbe etiam vetus anno, et scius, et magnus, et [x] Beid scius, sint; et domos magnas, magnas habent: quare ante illos non ivistis, et ante nos venistis?

Hoc verbum cum audivissent oi rek'heschiran, attoniti facti, cum uno alter (alter alterum) intuitus, dixerunt: persona quod (quae) nobis cum vobis (ad vos) viam monstravit, cum modo quod (quo) discipuli ante ostad (magistrum) veniunt, cum missione ejus, cum fiducia recte ante vos venimus.

Illi cum ([x]) rek'heschiran dixerunt, quod; vos a nobis quid vultis, dicatis.

Rek'heschiran dixerunt: Brahmnani, quod (qui) in urbe Nimkehar [x] korban fecerant, in medio illorum (unus) Brahmani fuit, e natis (posteris) [x] Atr, quod (qui) omnes scientias habebat, et omnia opera faciebat. Tempore quod (quo) is mortuus est, corpus ejus lapsum est: scientia ejus quid fuit?

Illi dixerunt: quod, modus magnorum (procerum, antiquorum), nostrorum hic est, quod aliquis, quoad, uno anno, servitium non facit, cum eo directionem non faciunt (eum non dirigunt). Si usque ad unum annum vos, in hoc loco ut manseritis, servitium nobis facitis, cum vobis sumus dicturi.

Uno anno illi rek'heschiran in servitio illorum manserunt.

Post ab illo (postea) [illi] quod (qui) similes parvulis (vitam) transigebant, cum rek'heschiran dixerunt, quod: quoniam vos uno anno servitium fecistis, nunc cum vobis dicemus; et manum illorum ut ceperunt, super caput (ad initium) viae iverunt, (in) currum equites (ut conscenderunt), ex illo loco transierunt.

Cum latere illorum ut viderunt (illos intuiti), dixerunt, quod: o purum desiderantes! illa (ne) videtis?

Rek'heschiran [dixerunt]: quam rem?

Dixerunt: currum.

(Rek'heschiran) dixerunt: currum ipsum videmus: sed quae res (quare) currum mandas (dicis), quod: videatis?

Dixerunt, quod; quemadmodum equi currus, similes fluctibus (aestuantis) maris, saltant (resiliunt); ipso hoc modo hic currus etiam saltans, saltans (subsiliens) it: cum quolibet latere quod (quacunque) equi eunt, currus etiam vadit, et dominum currus cum manzel (ad stationem) facit pervenire: illud quod nos diximus, hoc modo est.

Rek'heschiran dixerunt: justum (venum) est: et omnes e pede illius currus (illius currus ope) euntes fiunt (fuerunt), usque illud, quod (usque quo), tempore [x] vespere, currus cum manzel (ad stationem) pervenit.

Et euntem faciens currum (auriga) currum ut stare fecit, et infra venit (descendit), equos solutos fecit, illi cum rek'heschiran dixerunt: nunc videatis, quod, currus, similis separato (sejunctim posito) frusto ligni, stetit, motum non facit, et non circumit, et non agitatur (motatur).

Cum rek'heschiran dixerunt, quod; e medio currus quae res abiit? quod, ex [x] ire illam, currus motum non facit?

Rek'heschiran dixerunt, quod; euntem faciens currum (auriga) abiit.

Illi dixerunt, quod: quemadmodum sciverunt (scitis) quod; e [x] abire euntem facientem currum (aurigam), currus sine motu factus (est): ipso hoc modo, o purum desiderantes! hoc corpus etiam, e [x] abire [x] djiw atma, sine motu fiat.

Iens faciens corpus, djiw atma est: et sensus, equi hujus currus (sunt): et venae (tendones, musculi), funes [x] firmiter ligare conjunctiones (nexus) currus: et ossa, ligna currus: et sanguis, cum loco (vice) olei, quod propter euntem fieri currum, guttatim effundunt [in pedem (rotam, ad modiolum) currus]: et opus, lignum [x] euntes facere (incitare) equos currus: et loquela, vox (sonus) pedis (rotae) currus: et pellis, vagina currds. Quemadmoddm euntem faciens currum (auriga), currum ut reliquit, separatus fiat, [et] currus sine motu efficitur [et non circuit]; ipso hoc modo, djiw atma, quod (qui) vigiliam (vigiliae statum) ut reliquit, in somnum ingreditur; et somnum ut reliquit, in sak'hepat, quod somnus cum quiete est, et status est (qui) forma scientiae est, ingreditur: tempore quod (quo) hunc statum ut reliquit, separatus fiat, rursus cum hoc latere (ad hoc latus) non revertitur; quod tempus [x] relinquere corpus est; hic currus corpus sine motu fiat, et vocem non facit (sonum non reddit); et corpus, malus odor (mali odoris) fiat; aliquis ei (ad illud) manum non facit pervenire; et canes, et corvi, et karguessan, et schghalan (tschaklan) id decerpunt.  
Cum solummodo hoc [x] dicere rek'heschiran intellexerunt, quod, veritas quid est, et illud quod, e [x] abire id, corpus morticinum (cadaver) fiat, djiw atma est: proinde vile corpus est; et nobilis, anima: ullo (modo) corpus nobile non potestas dixit (non possunt dicere); et ullo (modo) animam vilem.

Rek'heschiran hanc veritatem bene ut intellexerunt, pedes eorum osculati, dixerunt, quod: verum, ullam mercem (suppellectilem) non habemus, quod in aequali illius quod vos nos intelligere fecistis, natzer (oblationem) vobis faciamus, et cum vobis transire faciamus (vobis demus). Nos ante vos, ambas manus ut ligavimus, stantes sumus.

Tschhakli rek'heschir hoc kessah (hanc narrationem) dixerunt (dixit)1 [Ms. nat gofteh, ut dixit ...]; hoc mantrhai [x] Beid (tum) pronunciavit, quod: quemadmodum euntem faciens currum (auriga), currum ut reliquit, abiit, [et] currus motum non facit et non circuit, non vocem facit (sonum non edit); ipso hoc modo, tempore quod (quo) anima corpus ut reliquit, vadit, [et corpus sine motu fiat, et non it, et vocem non facit: omnia utensilia] et instrumenta currus, praeter unum euntem facientem [currum], omne nullius actionis (ad nihil serviens) et vanum est: ipso hoc modo, totum corpus, cum utensilibus et instrumentis suis, e [x] separatam esse unam animam, nullius actionis et vanum est. Cum illo quod (etsi) tota familia mortuum lapsum videt, et planctum facit, ullum emolumentum cum illo corpore mortuo non possunt fecit (facere) pervenire (nullum ei commodum praestare possunt).

Absolutum est Ouphek'hat Tschhakli, e Djedjr Beid (desumptum).

[admin]

OUPNEK'HAT TSCHHAKLI,
E DJEDJR BEID (taken down).
[English Version by Google Translate]

Oi rek'heschiran over the Sea of ​​Serest, which is around the city of Thaniser (Thansir), they made a beginning in [x] korban (began to perform korban). One of the Brahmanas was sitting in that place: they said to the rek'heschiran, that he must have done this at a distance, with respect to that (propterea) that his mother is a nurse (maid). It is contrary to the precept (of the book) of the Beid, that someone of this kind should sit at the time (and place) [x] of the korban.

That Brahman said: O great, worthy of reverence! you, who (who) do the korban, and read (the books of) Beidha, what greatness is there in you, that is not in me (shouldn't be)?

They said that: we are great in this respect; that we are rooted (noble, solid) Brahmnan.

He said: What is the thing in you that is Brahman? And what is there in me that is not Brahman?

The Rek'heschiran said that: whoever took birth in the house [x] of Brahman, and did the work [x] of Brahman, the work that is fixed in (the book of) Beid, when he brought (to the place) (completed), he becomes a Brahman (it is).

That Brahman dead (man), who had fallen on the shore of the sea, looked at him (versus him) as he did, when ([x]) rek'heschiran said, that: this dead man who (who) has fallen, is also Brahman, [and reads all the sciences,] and all the works [x] Beid brought with the place: why do they not call this dead man Brahman? if you know that the body [x] is Brahman, therefore you must also know this Brahman; that the works did not go out of this body (they did not go out, they did not leave it).

Rek'heschiran said, that: we do not know that what thing went from this (dead), because, for the reason [x] to go, we do not say this Brahman now.

He said: in the city of Nimkehar there was a house consecrated to worship, because in that place the Brahmanas had performed the korban: and this man who died in the midst of them was a korban at the time [x], and he knew all the sciences, and performed (all) works. That knowledge of his, what happens (was)?

Rek'heschiran was amazed, as the disciples had gone before him, and said, "We do not know this: teach us your disciples as you have done."

He laughed and said, "You go beyond your limits: how can a defective (mean, stupid) great, noble man make his disciples?"

Rek'heschiran said, that: if this is so, do not make us disciples: but be our guide (director).

He said: in K'herk'hit there are (groups of) people who (who) pass the likes of little years (infants vitarn). You having gathered together, go before them; because they are the ones who are going to make you understand the truth of this.

The Rek'heschiran, being assembled in one place, went with (to) K'herk'hit, before them, because (who) passed (life) like children.

At the same time as they arrived at that place, they knew that, with what volition (desire of what object) they came. When ([x]) the rek'heschiran said: We, who (who) live like little children, why did you come before us? you are great and old in years (you are advanced in years), and you are knowledgeable, and you know (the book) Beid: and in this city also be old in years, and wise, and great, and [x] Beid wise; and they have great, great houses: why did you not go before them, and come before us?

When they heard this word oi rek'heschiran, they became amazed, and looked at each other, they said: the person who (who) showed us (to you) the way, with the way that (which) the disciples before you (master) they come, with his mission, with confidence we come right before you.

Those with ([x]) rek'heschiran said that; tell us what you want from us.

The Rek'heschiran said: The Brahmins, who (who) had performed korban in the city of Nimkehar [x], among them (one) was a Brahman, born (of posterity) [x] Atr, who (who) had all knowledge and all works he was doing At the time when he died, his body fell: what was his knowledge?

They said: This is the way of the great (prolific, ancient) people of ours, that if a person does not do service for one year, they do not direct him (they do not direct him). If you do us a service by remaining in this place for up to one year, we will say with you.

For one year those rek'heschiran remained in their service.

After that (afterward) [those] who (who) passed (life) like little children, when they rek'heschiran said that: since you have done one year's service, now we will speak with you; and having taken their hand, they went over the head (to the beginning) of the road, (into) the chariot (as they mounted), they passed from that place.

When they saw them on their side, they said, O longing for the pure! do you see her?

Rek'heschiran [said]: what matter?

They said: a car.

(Rek'heschiran) they said: we see the chariot itself: but what things (why) do you send (you say) the chariot, that: you see?

They said that; how the horses of the chariot, like the waves of the (boiling) sea, dance (leap); in the same way this chariot also goes dancing, jumping (jumping): with whatever side the horses go, the chariot also goes, and causes the master of the chariot to arrive (at the station) with the manzel: that which we have said is in this way.

The Rek'heschiran said: it is just (come): and all of them are going from the foot of that car (with the help of that car) until that (until that time), at the time [x] in the evening, the car with the manzel (to the station) arrived

And as he was going, the driver caused the chariot to stand, and he came down below, and untied the horses. They said with rek'heschiran. it does, and does not go around, and is not agitated (moved).

When they rek'heschiran they said that; What happened in the middle of the car? that, from [x] to go, the car does not move?

Rek'heschiran said that; the car (driver) went away while doing so.

They said that: how did they know (you know) that; from [x] going away making the chariot (the driver), the chariot (is) made without motion: in this way, O those who desire the pure! this body also, from [x] to depart [x] djiw atma, become without motion.

The going that makes the body, djiw is the atma: and the senses, the horses of this chariot (are) and the veins (tendons, muscles), the ropes [x] firmly bind the conjunctions (links) of the chariot: and the bones, the timbers of the chariot: and the blood, with the place ( vice) of the oil, which for the sake of making the chariot go, they pour drop by drop [into the foot (wheel, to the spoke) of the chariot]: and the work, wood [x] as they go to make (incite) the horses of the chariot: and the speech, the voice (sound) of the foot (of the wheel) the car: and the skin, the scabbard currds. When a chariot (driver) is making a journey, the chariot as it has left it is separated, [and] the chariot becomes motionless [and does not go around]; in this very way, djiw atma, which (he who) has left the vigil (the state of vigilance), enters into sleep; and sleep, as he left it, he enters into sak'hepat, which is sleep with rest, and is a state (which) is the form of knowledge; he does not return; that time [x] is to leave the body; this car is a body without motion, and does not make a sound (does not make a sound); and the body, a bad smell (of a bad smell) becomes; someone does not make him reach (to it); and dogs, and crows, and karguessan, and schghalan (tschaklan) pluck it.

When they only understood to say this [x] rek'heschiran, that, what is truth, and that which, when it departs from [x], the body becomes a dead body (cadaver), is djiw atma: therefore it is a vile body; and the noble, the soul: he said (they cannot say) that the noble body has no power in any way; and by any means I despise the soul.

As the Rek'heschiran understood this truth well, they kissed their feet and said, "True, we do not have any reward (goods) that we will make a natzer (offering) to you equal to that which you made us understand, and let us pass with you. we will give you). We are standing before you with both hands tied.

Tschhakli rek'heschir this kessah (this narrative) they said (he said)1 [Ms. nat gofteh, as he said ...; This mantrhai [x] Beid (then) pronounced that: just as the driver of a car (driver) is going, as soon as he left the car, he went, [and] the car does not move and does not go around, does not make a sound (does not make a sound); in the same way, at the time when (when) the soul left the body, it goes, (serving for nothing) and it is futile: in this very way, the whole body, with its utensils and instruments, being separated from [x] one soul, is of no action and is futile. With that (even though) the whole family sees the dead man fall, and makes a lamentation, they cannot (do) reach any benefit with that dead body (they cannot afford him any benefit).

It is absolute Ouphek'hat Tschhakli, from Djedjr Beid (taken).

[admin]

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

Bhardouadj a Djaknoulah petiit, quod, re tark, id est, e mari transire faciens, quod est? et [x] tar, quod transiens est e mari, quod est?

Djaknoulak dixit: littera, quod, cum alef unum facta, aou fiat, et lumen est; et vox prima (vocabulum primum) aou est; id est, primum [[x] alef (a)], post ab illo (deinde), [x] mim (m) quiescenti, humilis submissio: et lunae, humilis submissio; id est, annulo rotundo, quod figuram [x] djezm1 [Sub voce djezm [legitur: iaani dou zir, id est, duo zir (duo kessra, lunae annulum formantia).] habet, et [forma] nazalis mim est; illi humilis submissio: et modulatio, quod in [x] nad est; illi humilis submissio.

Hoc omne nomen Oum integrum fiat: et ipsum hoc, Brahm est: et ipsum hoc, atma est: ipsum hoc, hasti (existentia),  et scientia, et gaudium est: et atma est, quod forma gaudii est.

Ipsum hoc oportet dixit (dicere), et ipsum hoc oportet scivit (scire).

Littera prima ejus, alef maftouh (apertum) est: littera secunda ejus, vau mazzmoum (cum vocali ou) est: et littera tertia ejus, mim quiescens est: et littera quarta ejus, nim matra est; quod figuram [x] djezm habet: littera quinta (5) ejus, punctum est (lineola): et sextum (sexta pars) ejus, nad est; quod vox (sonus) sit.

Hoc nomen tark propter hoc dicunt, quod, cum littore (ad littus) faciens pervenire dicentem se est, e mari mundi.

Ex ipso hoc respectu (idcirco), id tar etiam dicunt.

Et Djaknoulak ([x]) Bherdouadj, discipulo suo, dixit: intellige, quod, transiens e (per) maschghouli hujus nominis tu es.

Et quisquis cum hoc nomine (huic nomini) maschghoul sit, ipsum hoc nomen [x] maschghoul suum e vinculo existentiae apparentis corporis, et senectute, et morte, et a timore totius mundi, cum littore (ad littus) facit pervenire: ex ipso hoc respectu, hoc, e mari faciens transire, et cum littore faciens pervenire, dicunt.

Quicunque vult, (quod) [x] Brahm sciat, et hoc nomen, quod forma [x] Brahm est, pronunciet: ab omnibus peccatis ut transiit, cum littore perveniat; et a morte liberatus fiat; et a peccato [x] occidere [x] Brahman etiam liberatus fiat: et a peccato [x] facere caedere (abigere) foetum (partum, abortionem inferre), etiam liberatus fiat: et a peccato [x] occidere [x] Bhadri (strenuum, inclytum militem), quod cum dolo occisus sit, liberatus fiat: ex omnibus mundis ut transiit, liberationem obtineat.

Quisquis hoc Oupnek'hat audit, ipso hoc modo, ab omni liberatus factus, liberationem (absolutam, beatitudinem) obtinet, et scit, quod, in locis benedictis, quod sedes liberationis est, sit, et sine cessatione efficiatur.

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