Oupnek'hat, by Anquetil Duperron

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Oupnek'hat, by Anquetil Duperron

Postby admin » Wed Jan 04, 2023 9:22 am

Oupnek'hat [Four Upanishads]
by Anquetil Duperron
Latin Translation w/Google Translate into English

-- Oupnek'hat [Four Upanishads], Theology and Indian Philosophy, The Second Volume, by Anquetil Duperron

Recherches Historiques Et Geographiques Sur L'Inde, Qui Renferment...Par M. Anquetil Duperron, Seconde Partie, 1787 [Historical And Geographical Researches On India, Which Contain ..., By M. Anquetil Duperron, Second Part, 1787]

-- ZEND-AVESTA, WORK OF ZOROASTRE, Containing the Theological, Physical & Moral Ideas of this Legislator, the Ceremonies of the Religious Worship he established, & several important features relating to the ancient History of the Persians: Translated into French on the Original Zend, with Notes; & accompanied by several Treatises specific to clarifying the Matters who are subject to it. By M. ANQUETIL DU PERRON, of the Royal Academy of Inscriptions & Belles-Lettres, & Interpreter of the King for Oriental Languages. FIRST VOLUME. SECOND PART, Which includes the Vendidad Sade (i.e. I'zeschnè, the Vispered & the VENDIDAD itself), preceded by the Notices of the Zend Manuscripts, Pehlvis, Persians & Indians, deposited by the Translator in the Library of King; Titles & Summaries of Articles & c. both. Volumes of this Work; & of the VIE DE ZOROASTRE: With a plate engraved in intaglio. 1771

-- Chapter 7. Anquetil-Duperron's Search for the True Vedas, from The Birth of Orientalism, by Urs App

The Perfect Theology

In December 1776, Anquetil-Duperron received a package from India sent by his friend colonel Jean-Baptiste Le Gentil, the French envoy at Oudh (Awadh). It contained a voluminous Persian manuscript entitled Sirr-i akbar, the Great Secret. While reading its preface, Anquetil-Duperron already sensed that his search for the Veda, that most ancient record of divine revelation and master key to the "Indian religion" that had conquered Asia, was coming to an end. He translated the Persian preface by Prince Dara [Shikoh] (see Chapter 3), written in 1657, word for word to make sure that he did not miss anything. It brought the confirmation that the book's fifty Upanishads contain the very essence of the Vedas.
Anquetil's draft French translation (Bibliotheque Nationale, NAP 8857, Vols.4-5) / English translation of Anquetil's draft French translation (App) / English translation by Hasrat from the Persian (de Bary 1958:440)

After the certitude of these degrees (of that), it was known that in this ancient sect, before all the heavenly books, four heavenly books which (are) the Ragbeid, and the Djedjer Beid, and the Sam Beid, and the Athrban Beid, to the prophets of this time that the greatest of them is Brahma who is Adam chosen by God, on whom be salvation, with all the precepts of conduct: and this meaning is apparent from these books themselves. / And after verifications of these circumstances, it appeared that among this most ancient people, of all their heavenly books, which are the Rig Veda, the Yajur Veda, the Sama Veda, and the Atharva Veda, together with a number of ordinances, descended upon the prophets of those times, the most ancient of whom was Brahman or Adam, on whom be the peace of God, this purport is manifest from these books. And the essence (the purest part, the substance) of these four books, all the secrets of (religious) conduct and the meditation on the pure unity are included in it, and it is called Oupnek'hat. / And the summum bonum of these four books, which contain all the secrets of the Path and the contemplative exercises of pure monotheism, are called the Upanekhats [Upanishads].

The first two columns of Table 17 provide a taste of Anquetil-Duperron's style. His Latin has been called cryptic and impossible to understand, but sometimes it is clearer than his French in these translations, whose grammar sometimes has even native speakers scratching their heads. The Latin summary of this preface made the central point of this preface much clearer: after having studied the three celestial books (the Books of Moses, the Psalms of David, and the Evangile of Christ), Prince Dara found the four Vedas, which he saw as God's earliest revelation to Brahma (who is identical with Adam). These four Vedas contain the truth of unity (unitatis veritas), and their essence (cremor) is found in the book called Oupnek'hat, the Upanishads (Anquetil-Duperron 1801:7).30 Anquetil-Duperron first announced his discovery in a 1778 book on Oriental legislation:
Schahdjehan [Shah Jahan, 1592-1666], son of Djehanguir Uahangir, 1569-1627] permits all religions as long as they serve the growth of his empire. Dara Shako [Mohammed Dara Shikuh, 1615-59], the eldest son of Shahdjehan, shows publicly his indifference for Islam. In Delhi in 1656, this prince has brahmins of Benares translate the Oupnekat, a Sanskrit work whose name signifies The Word that must not be enounced (the secret that must not be revealed). This work is the essence of the four Vedas. It presents in 51 sections the complete system of Indian theology of which the result is the unity of the supreme Being [premier Etre] whose perfections and personified operations have the name of the principal Indian divinities, and the reunion [reunion] of the entire nature with this first Agent. I plan to publish as soon as possible the translation of this important work which I received in 1776 from North Bengal from Mr. Gentil, Chevalier of St. Louis and Captain of cavalry in the service of France. This work appears for the first time in Europe; no traveler has mentioned it until now. (Anquetil-Duperron 1778:21)

Nine years later, on March 18, 1787, he finished his French translation of all fifty Upanishads with the exclamation "oum oum oum oum oum," and the revision of the entire 862-page manuscript took him until July 3.31 In the same year, he inserted his translation "into barbaric French" of four Upanishads into a book on Indian geography with the excuse that it would offer the reader "a break from the course of the Ganges" at Benares, the city of philosophers (Anquetil-Duperron 1787a:2.297). The translation's title clearly shows what the Persian Upanishads of Prince Dara represented for him: "The Basis of Indian Theology, drawn from the Vedas" (p. 297)....

For Anquetil-Duperron... no doubt was possible; and he saw his view reinforced by comparing the "system" he had discovered in Prince Dara's Upanishads with the first European translation from a classical Sanskrit text: Charles Wilkins's The Bhagvat-Geeta, or Dialogues of Kreeshna and Arjoon (1785). Anquetil-Duperron had received a copy of it just before delivering his 1787 manuscript with the four Upanishads to press and decided to add an "Appendix about the Bhagvat Ghita" in which he asserts that Wilkins has not quite understood the true import of the text he translated (Anquetil-Duperron 1787a:571).

Anquetil-Duperron subsequently decided to translate the whole book into cryptic Latin. In some sense, this brings home to Europeans the exclusivity of the ancient Sanskrit text in India; after all, this book was a secretum tegendum and not food for hoi polloi! This is reflected in its esoteric mix of languages where cryptic Latin is explained by Greek: "Nomen Dei semper (X) in ore Brahmanum, et propria lingua, [x], id est, samskretice pronunciatum, est Oum" (The name of God always in the mouth of the Brahmins, and pronounced in their own language, their own voice, in Sanskrit, is Oum) (Anquetil-Duperron 1801:1.cv). But the content of this explanation is also emblematic: both for Anquetil-Duperron and for Prince Dara, the Oupnek'hat's theology is the true message of Oum = Allah = God to humankind, his first and most perfect revelation to Brahma = Adam as recorded in the world's oldest book, the Veda, whose essence they happened to hold in their hands. It is a record of God's Ur-message whose traces are found in all ancient sacred texts. In his introduction to the Oupnek'hat, Anquetil-Duperron therefore stresses that "the very same dogma of a single parent of the universe and unique spiritual principle" is described "clearly and transparently" in "the books of Solomon, the ancient Chinese Kims [Ch. jing, classics], the sacred Beids [Vedas] of the Indians, and the Zend-avesta of the Persians" (p. viii).34

-- The Birth of Orientalism, by Urs App

In the early progress of researches into Indian literature, it was doubted whether the Vedas were extant; or, if portions of them were still preserved, whether any person, however learned in other respects, might be capable of understanding their obsolete dialect. It was believed too, that, if a Brahmana really possessed the Indian scriptures, his religious prejudices would nevertheless prevent his imparting the holy knowledge to any but a regenerate Hindu. These notions, supported by popular tales, were cherished long after the Vedas had been communicated to Dara Shucoh [Shikoh], and parts of them translated into the Persian language by him, or for his use. [Extracts have also been translated into the Hindi language; but it does not appear upon what occasion this version into the vulgar dialect was made.] The doubts were not finally abandoned, until Colonel Polier obtained from Jeyepur a transcript of what purported to be a complete copy of the Vedas, and which he deposited in the British Museum. About the same time Sir Robert Chambers collected at Benares numerous fragments of the Indian scripture: General Martine [General Claude Martin]: at a later period, obtained copies of some parts of it; and Sir William Jones was successful in procuring valuable portions of the Vedas, and in translating several curious passages from one of them. [See Preface to Menu, page vi. and the Works of Sir William Jones, vol. vi.] I have been still more fortunate in collecting at Benares the text and commentary of a large portion of these celebrated books; and, without waiting to examine them more completely than has been yet practicable, I shall here attempt to give a brief explanation of what they chiefly contain.

-- Essays on the Religion and Philosophy of the Hindus, by Henry Thomas Colebrooke, Esq.

The Specter of Spinozism

Couplet's digest of the esoteric doctrine of Fo evoked an echo in Europe whose amplitude cannot be understood without taking into account the theological and philosophical climate of the late seventeenth century that Paul Hazard (1961) labeled "the crisis of European conscience." Here we glance only at a single aspect of this "crisis," namely, the early reception of Spinoza's thought and its role in publicizing what was portrayed as the Buddha's "inner" doctrine. Since Spinoza's writings were still insufficiently known, the term "Spinozism" will be used to designate Spinoza's philosophy as it was perceived at the time. To my knowledge, the Swiss theologian and publicist Jean Le Clerc (1657-1736) was the first European to see a link between Spinozism and Fo's esoteric doctrine. In his extensive review of Confucius sinarum philosophus in the widely read Bibliotheque universekke et historique (1688) he boiled this doctrine down to three points:
The inner doctrine -- which one never divulges to ordinary people because of the need, as these philosophers say, to oblige them to stick to their duty through the fear of hell and similar stories -- is indeed, according to them, the solid and genuine one. It consists in establishing as the principle and end of all things a certain emptiness [vuide] and a real nothingness [neant reel]. They say that [1] our first parents have come from this emptiness and return to it after death, and that the same applies to all humans: all dissolve into this principle at death; [2] that we along with all elements and creatures form part of this emptiness; [3] that therefore only a single and same substance exists which differs in individual beings only by virtue of the qualities or the interior configuration, like water that always remains water regardless of its form as snow, hail, rain, or ice. (Le Clerc 1788:348-9)

Immediately after this interesting summary, Le Clerc advises "those who would like to find out more about the philosophy of the Indians and the Chinese, which is not very different from the system of the Spinozists, if one can say that they have one" to inform themselves in the travel account of Bernier (p. 349). Le Clerc thus first triangulated the Buddha's "inner" doctrine with the information supplied by Prince Dara's pandit (as found in Bernier) and Spinozism. Since Spinozism was at the time equivalent to atheism and sympathizers risked their jobs or even their lives, this was an explosive charge. The origin and significance of this link would lead too deep into issues connected with the history of philosophy and will be discussed elsewhere, but in our immediate context it is of interest to note that replacing this "emptiness" by Spinoza's "substance" and "qualities or configuration" by "modification" suffices to arrive at Le Clerc's conclusion that the Buddha's inner doctrine is "not very different" from Spinozism. This line of argument was taken up and amplified by Bayle in the famous "Spinoza" and "Japan" articles of his Dictionnaire (1702). Thus the "inner" teaching of Buddhism with its Japanese Zen roots, the Sufi-Vedanta-Neoplatonic amalgam of Prince Dara as reported by Bernier, and the Spinozism that frightened Europe's churchgoers and theologians entered into a fateful alliancewith tremendous repercussions. All of a sudden, much of Asia from Persia and India to China and Japan appeared as a gigantic motherland of atheism, and the philosophies of India and China became relevant to the burning questions and controversies of Europe. Bayle denounced the Buddha's teaching of a single substance with manifold configurations (Bayle 1702:3.2769; Couplet 1687:xxxi) and called it more absurd than Spinoza's philosophy:
If it is monstrous to assert that plants, beasts, and men are really the same thing, and to ground such an opinion on the pretension that all particular beings are not distinct from their principle, it is even more monstrous to utter that this principle has no thought, no power, and no virtue at all. Yet this is what these philosophers say when they place the supreme perfection of that principle in its inaction and absolute repose. . . . Spinoza was not so absurd: the unitary substance admitted by him is always acting, always thinking; and not even his most general abstractions could enable him to divest it of action and thought. (Bayle 1702:3.2769)

Couplet shocked his European readers by asserting that this extremely widespread and ancient esoteric doctrine firmly rejects central Christian doctrines such as divine providence, a future state with reward and punishment, and an immortal soul and thus has also no place for a savior (1687:xxxii). Instead it advocates reaching happiness by "chimerical contemplations," and according to Couplet, it even formed a sect for this purpose. He calls this sect Vu guei Kiao, the sect of nonaction [nihil agentium secta]."6 Founded about the year 290 C.E., this sect is said to be similar to the Indian gymnosophists (p. xxxii). In China it became so successful that even some of the most eminent men of the empire "adopted this insanity" and habitually "spent several hours without any movement of body and mind," declaring that such insensibility made them happier (pp. xxxii-xxxiii). As an illustration Couplet mentions the case of the twenty-eighth successor of Xaca, a man called Ta mo (Ch. Damo, Bodhidharma) who spent "a total of nine years facing a wall" and during the entire time "did nothing other than contemplate this chimerical principle of his, emptiness and nothingness [vacuum & nihil]" (p. xxxiii). For Couplet this "sect of the contemplators [contemplantium Secta]" was "engulfed in the most profound atheism" (p. xxxiii); but Bayle, who quoted some of Couplet's explanations and called it "the sect of idlers or do-nothings [la secte des oiseux ou des faineans]," wondered whether its doctrine of nothingness was correctly described. If these illustrious men of China really believed that "the nearer a man comes to the nature of tree trunk or a stone, the greater his progress and the more he is like the first principle into which he is to return," how did they conceive this principle of nothingness?
I tend to believe that either one does not correctly express what these people understand by Cum hiu [Ch. kongxu, emptiness] or that their ideas are contradictory. Some would have these Chinese words signify emptiness and nothingness [vuide & neant, vacuum & inane] and have fought against this sect pretending that nothingness [le neant] is the principle of all beings. I cannot persuade myself that this captures the exact sense of the word nothingness, and I imagine that it means something like when people say that there is nothing in an empty suitcase . . . . I believe that by that word they meant more or less what the moderns call space [espace]. (Bayle 1702:3.2770)

Couplet's link of this originally Indian "interior" doctrine to a popular "sect of contemplators" in China and to Indian gymnosophists was much noted and cited, starting with Le Clerc (1688) and Bernier (1688). Was Ta mo [Bodhidharma], the twenty-eighth successor of the Indian founder of the esoteric doctrine, the transmitter of this Indian doctrine to China? And what texts were associated with this transmission? For Diderot, writing fifty years after Bayle, this esoteric teaching of the "Budda or Xekia" was not transmitted via texts but rather, as in the Buddha's deathbed confession scene, by word of mouth to a select few. If in China this Indian system had formed the basis of a famous sect of contemplators, so Diderot thought, it was "very likely" that in Japan it also "gave birth to a famous sect" (Diderot 1751:754). He was thinking of the Japanese Zen sect described by Engelbert Kaempfer:
It teaches that there is only one principle of all things; that this principle is bright and luminous, incapable of accretion or diminution, without form, sovereign and perfect, wise, but without reason or intelligence resting in perfect inaction and supremely tranquil like a man whose attention is fixed on one thing without thinking of anything else. They also say that this principle is in all particular beings and communicates its essence in such a manner that they form the same thing with it and dissolve in it when they are destroyed. (p. 754)

By the mid-eighteenth century a vision of a twofold pan-Asian religious movement was thus well established. Much of the information about its doctrine -- which purportedly represented the teachings of Fo alias Xaca alias Xekia alias Budda -- was based on data and legends reported from Japan and China by Jesuit missionaries. Its inner doctrine was associated with sects of "contemplators" in both countries and linked to the deathbed instruction of an Indian founder figure (Fo, Shaka, Buddha) and to transmitter figures who in the first centuries of the common era brought this teaching from India to China (the Chinese ambassadors with the Forty-Two Sections Sutra; Bodhidharma). But the connection with Spinozism was not the only booster hurling Asia's "inner" doctrine into European consciousness. A second booster was its association with quietism, which was one more hot-button theme of seventeenth- and eighteenth-century theology, and a third the link with the Kabbala.

Bernier's Asian Mysticism

Kircher's China Illustrata (1667) chapter on "The Ridiculous Brahmin Religion and the Teachings About the Origin of Man" begins with the statement that "the brahmins take their origin according to the Indian writers from Cechian or Xaca" and ends with a passage that soon acquired fame throughout Europe as the essence of the Indian theory of creation:
They say that a spider is the first cause, and he created the world by spinning a web with the threads coming from his stomach. Then he formed the heavenly spheres and he rules everything until the end of the world, which he will cause by pulling back into himself all of the threads in his web. (Kircher 1987:145)

Kircher collected information about Asian religions from diverse sources, but the input of his fellow Jesuit Heinrich ROTH (1620-68), a native of Augsburg and longtime resident of India, was crucial. Roth was one of the European missionaries who studied Sanskrit long before the British colonialists, and Kircher claimed that Roth "took these doctrines mainly from their arcane books" (p. 147). Some of these doctrines sounded rather familiar to those who had read about Fo's esoteric doctrine:
They say the universal is the nature of that supreme being itself. The particular is nature divided by particles into the variety of things. From this they conclude that there can be no generic or specific distinction of created things, but that everything is one and the same being. The natural universe is distinguished by particles, some of which may take the figure of a man, others a rock, and yet others a tree, and so on. They say that the matter worn by these particles is only a deception. (p. 148)

But Kircher's explanations were imbedded in such a plethora of disjointed facts and arguments that many readers may have remembered little more than the central narrative of an impostor called Xaca whose Brahmin missionaries spread from their base in India and eventually infected the whole of Asia with their pestilent idolatry.

In the year 1667 when Kircher's China Illustrata was published, another acquaintance of Fr. Roth, the French medical doctor and philosopher Francois BERNIER (1620-88) sent a long letter from Persia to Paris about "the superstitions, strange customs, and doctrines of the Indous or Gentiles of Hindoustan." Four years later, when this letter appeared in print as part of his Travels in the Mogul Empire, Bernier was already a man whose fame reached far beyond the frontiers of his native France. From 1654 he had traveled in Asia, first in Palestine and Syria, then in Egypt, and he subsequently sojourned for no less than eight years in India (1659-67). After his 1659 arrival in Surat during the succession struggles of the sons of the Mogul rulers Shah Jahan, he was for a short time the medical doctor of the crown prince, Mohammed Dara Shikoh (1615-59), the very man who commissioned and supervised in 1657 the Persian Upanishad translation whose Latin rendering Anquetil-Duperron was to publish under the title of Oupnek'hat in 1801 (see Chapter 7). After Prince Dara's execution (1659), Bernier worked at the court of a rich Indian named Daneshmend-khan and spent several years with one of India's most excellent scholars who had played a central role in Prince Dara's Upanishad translation project. Bernier reported,
My Agah [lord], Danechmend-kan, partly from my solicitation and partly to gratify his own curiosity, took into his service one of the most celebrated Pendets in all the Indies, who had formerly belonged to the household of Dara, the eldest son of the King Chah-Jehan; and not only was this man my constant companion during a period of three years, but he also introduced me to the society of other learned Pendets, whom he attracted to the house. (Bernier 2005:324)

Prince Dara had been interested in Sufi mysticism since his youth and had authored several books about this subject (App 2007). For him the Upanishads represented the esoteric essence of the Vedas, and he argued that a Koran passage mentioning a "hidden book that none but the purified can grasp" (Quran 56:78) referred to the Upanishads. They represent God's original revelation as transmitted to initiates, which is why Dara gave his translation the title Sirr-i akbar, that is, the Great Secret.8 Prince Dara's (and Bernier's) pandit, who had been instrumental in explaining this secret to Dara, was versed both in Sufism and Indian philosophy and spoke Persian. Bernier's Persian was so good that he could translate philosophical texts by Rene Descartes and Pierre Gassendi into that language. Though unable to read Sanskrit, he thus found himself in the enviable position of receiving first-hand information about the secret doctrine of the yogis and Sufis from one of the most learned Indians."
The trance, and the means of enjoying it, form the grand Mysticism of the sect of the Jauguis [Yogis], as well as that of the Soufys. I call it Mysticism [Mystere], because they keep these things secret among themselves, and I should not have made so many discoveries had it not been for the aid of the Pendet, or Indou Doctor whom Danechmend-kan kept in his pay, and who dared not conceal anything from his patron; my Agah, moreover, was already acquainted with the doctrines of the Soufys. (Bernier 2005:320)

Europeans suspicious of the reports by missionaries and by uneducated travelers were understandably delighted to get more trustworthy and objective information from Bernier, the learned disciple of the philosopher Gassendi. To judge by the number of Bernier quotations and references in other books, it is clear that the data from Prince Dara's pandit elicited pronounced interest among European readers. In particular, the spider allegory that is mentioned in the Upanishads was frequently cited and is an example of the influence of native informants. Bernier wrote about "the secret of a grand cabal that has lately made great noise in Hindustan because certain pandits or Gentile doctors have used it to infect the minds of Dara and Sultan Sujah, the two elder sons of [Moghul emperor] Shah Jahan" (Bernier 1699:2.163). What kind of infection was this? It was the doctrine of "a world-soul, of which they want our souls and those of animals to be part" (p. 163). Bernier calls this "the almost universal doctrine of the Gentile Pendets of the Indies" and regards it as "the same doctrine which is held by the sect of the Soufys and the greater part of the learned men of Persia at the present day" (Bernier 2005:346).
[They] pretend that God, or that supreme being whom they call Achar (immoveable, unchangeable), has not only produced life from his own substance, but also generally everything material or corporeal in the universe, and that this production is not formed simply after the manner of efficient causes, but as a spider which produces a web from its own navel, and withdraws it at pleasure. The Creation then, say these visionary doctors, is nothing more than an extraction or extension of the individual substance of God, of those filaments which He draws from his own bowels; and, in like manner, destruction is merely the recalling of that divine substance and filaments into Himself. (p. 347)

Individual beings are thus not real, and "the whole world is, as it were, an illusory dream, inasmuch as all that variety which appears to our outward senses is but one only and the same thing, which is God Himself" (p. 347).

But apart from a Persian Sufi book entitled "Goul-tchen-raz, or Garden of Mysteries," Bernier could not name any textual sources containing this doctrine. The "extremely old" Indian Beths (Vedas) in "four sacred books" that according to the Indians were "given to them by God," and the Purane, which Bernier portrays as "an abridgment and interpretation of the Beds" (p. 335), were not available to him. He describes the Vedas as being "of great bulk" and "so scarce that my Agah, notwithstanding all his diligence, has not succeeded in purchasing a copy" (pp. 335-36). In this respect Bernier was dependent on Prince Dara's pandit and on Fr. Roth whose explanations were prominently featured in Kircher's China illustrata. Bernier rarely mentions regions of Asia to the east of India; but in 1688, shortly before his death, he read Couplet's Confucius Sinarum Philosophus (1687) and published a paper about the "Quietism of the Indies." In it he connects his Indian Yogis and Fakirs with Couplet's Chinese sect of contemplators and furnishes the following explanation of the "mystery of the cabal" that he had written about two decades earlier:
Among the different Fakirs or idolatrous religious men of the Indies, there are some that are commonly called yogis which is something like saints, illumined ones, perfect ones, or men who are perfectly united with the sovereign Being, the first and general Principle of all things .... Above all they are engulfed in contemplation, and I say engulfed because they push themselves so much into it that they reportedly spend hours in ecstasy. Their outer senses seem without any activity, and they pretend to see the sovereign Being as a very bright and inexplicable light, with an inexpressible joy and satisfaction followed by contempt and complete detachment from the world. (Bernier 1688:47-48).

Bernier's explanations indicate that he regarded the doctrine of Sufis, Indian Yogis, and Fakirs as largely identical with that of Couplet's sect of contemplators:
Their ancient books teach that this first principle of things is very admirable; that it is something very pure, in their own words, and very clear and subtle; that it is infinite; that it cannot be created [engendre] nor corrupted; that it is the perfection of all things, sovereign perfection; and, what needs to be noted, [that it is] in perfect repose and absolute inaction -- in a word, in perfect quietism. (p. 48)

As in the familiar descriptions of the esoteric teaching of Shaka/Fo, this first principle is said to be without any action and understanding and so on. Perfection consists in becoming exactly like this principle through "continuous contemplation and victory over oneself" (p. 49). Once all human passions are extinct, there is no more torment, and "in the manner of an ecstatic, one is completely absorbed in profound contemplation" and achieves "divine repose or quietism, the happiest state to be hoped for" (p. 49). It is only logical that the Buddhist "bonzes" and the Wuwei jiao ("secta nihil agentium" or sect of do-nothings) of Couplet's preface are thus presented as the Far Eastern cousins of Bernier's Yogis and Fakirs. Bernier mentions Couplet's Ta-mo (Bodhidharma) -- who brought this teaching from India to China and "looked at a wall for nine whole years" -- as a perfect example of this "mental illness" (p. 50). However, this "illness" is found not only in Asia but also, though with less extravagance, in the West: for Bernier, all quietism is characterized by "this abyss of contemplation, this great inaction, this great union of our soul with God," whether it is professed by the Spanish divine Miguel de MOLINOS (1628-97), by the Sufis of Persia, or by "the Joguis of the Indies, the Bonzes of China, or the Talapois of Siam" (pp. 50-51).

In Bernier's reflections on quietism, we see the outlines of a mysticism that transcends East and West. It is likely that in this respect Bernier was inspired by Prince Dara via his pandit, which once more points to the crucial role of native informers in the genesis of modern Orientalism. But contrary to their exalted idea of universal esotericism, Bernier regarded the "quietisms" of East and West as similarly suspect. Though it "might be more a case of exaggerated devotion and of extravagance," he wrote, the idea of a world soul "approaches atheism" because it envisions "a corporal God, and therefore a divisible and corruptible one" (Bernier 1688:51). But Bernier's critique was instrumental in connecting the "inner teaching" of Fo/Shaka with the practices of Sufism and Indian ascetics and putting a pan-Asian "quietism" with Indian roots on the map. At the end of his life, Bernier used Couplet's presentation of Fo's "inner teaching" to characterize Indian Yogis and Sufi mystics, yet he remained unable to furnish any textual evidence from India other than what was decades ago included in the books of Henry Lord (1630) and Abraham Roger (1651).

Both in Diderot's article on "the philosophy of the Asians in general" and in that on the "Brahmins" Bernier plays a central role. The first cites Bernier's entire passage about emanation with the spider allegory (Diderot 1751:1.752) and identifies it not only with the teaching of "Persian Sufis whom he [Bernier] names cabalistes" but also with "the doctrine of the Pendets, heathen of the Indies" (p. 753) and "the doctrine of Xekia" whose esoteric teaching of "the origin of things through emanations from a first cause" also influenced Jewish kabbalists and their idea of "En-soph or the first infinite being which contains all things" and "distributes itself through emanation" (p. 754).

-- The Birth of Orientalism, by Urs App


An increasing number of studies focus on the role of "ancient theology" (often called prisca theologia or prisca sapientia and linked to the philosophia perennis) in Europe's history of ideas. Since D. P. Walker's The Ancient Theology, which focused on Christian Platonism from the fifteenth to the eighteenth century and devoted a chapter each to the Jesuit figurists and to Chevalier Ramsay, this movement was usually associated with "a certain tradition of Christian apologetic theology that rests on misdated texts" (Walker 1972:1) and that flourished from the early Church fathers to the early eighteenth century. This grounding in Christian theology and Neoplatonism is also apparent in the case studies ranging from Proklos in the fourth century to Friedrich Schelling in the nineteenth featured in Schmidt-Biggemann's Philosophia perennis (1998). Though Schmidt-Biggemann draws the circle somewhat wider and also mentions Judaism and Islam, the overall scope remains thoroughly theological and Christian.

In the course of my studies on this subject, I noticed that Church fathers like Eusebius and Lactantius, Renaissance admirers of hermetic literature like Marsilio Ficino, Jesuits like Athanasius Kircher and the figurist Joachim Bouvet, and numerous other "ancient theologians" including Chevalier Ramsay (Chapter 5) were all confronting other religions and tried to link their own religion to an "ancient" (priscus), "original," and "pure" teaching of divine origin. Reputedly extremely ancient texts such as hermetic literature, Chaldaic oracles, and the Chinese Yijing (Book of Changes) played a crucial role in establishing this link to primordial wisdom. However, I found the same endeavor also in non-Abrahamic religions such as Buddhism where neither the creator God nor Adam, Noah, or the Bible plays a role.

A good example is the Forty-Two Sections Sutra, one of the most important texts in East Asian Buddhism, which also happens to be the first Buddhist sutra translated into a European language. Though the text originated roughly 1,000 years after the birth of Buddhism and in China, it came to be presented as the original teaching of the Buddha (his first sermon after enlightenment) and thus also formed a link to an "original teaching." The case studies of this book show that such misdated texts -- and the urge to establish a link between one's own creed and a most ancient teaching -- played an extraordinary role in the Western discovery of Asian religions.

Many texts mentioned in our pages are concerned with some "Ur-tradition" -- God's instructions to Adam, Buddha's instructions to his closest disciples, the "original" doctrine of the Vedas revealed by Brahma, and so on. These texts are covered with the fingerprints of various reformers and missionaries. On the Forty-Two Sections Sutra I found fingerprints of an eighth-century reformist Zen master; on the Yijing those of Jesuit figurists; on the Upanishads those of Shankara and the Sufi Prince Dara; on the Ezour-vedam those of Jean Calmette and Voltaire; and on the Shastah of Bramah those of Holwell. As much as their respective agendas differ, they possess a common denominator in the obsession with vestiges of an ancient true religion that happens to support their mission. As discussed in Chapter 5, "ancient theology" thus reveals itself not as a unique European phenomenon but rather as a local form of a universal mechanism operative in the birth of religious or quasi-religious movements. This mechanism is characterized by the use of supposedly very ancient texts and unique transmission lines designed to legitimize new or reformist views by linking such views to a founder figure's old, "original" teaching.

-- The Birth of Orientalism, by Urs App
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Thu Jan 05, 2023 4:30 am




We are not those to whom nothing seems to be true; but those who Let us say that certain falsities are joined to truths, with such similarity, as in them there is no sure mark of judgment and assent; there are many probabilities; which, however, were not perceived, because they had a vision of a certain distinguished and illustrious man, that the life of these wise men should be governed by them. -- Cicero, de Nat. Deor. lib. 1, ed. et interpr, d'Olivet (1721), No. v, p. 169.

29. These and other rules must a Bramen, who retires to the woods, diligently practise; and, for the purpose of uniting his soul with the divine spirit, let him study the various Upanishads (Onpnek'hats) of scripture, or chapters on the essence and attributs of God. -- Institut. of Menu, ch. VI, on devotion, or on the third and fourth orders, edit. 1796, p. 148, 149, Jone's Works (1799), T. 3, p. 229.

84. Among all those good acts performed in this world, said the sages, is no single act held more powerful than the rest in leading men to beatitude.

85. Of all those duties, answered Brigu, the principal is to acquire from the Upanishads (Oupnek'hats) a true knowledge of one supreme God; that is the most exalted of all sciences, because it assures immortality. -- Ibid. ch. xii, on transmigration and final beatitude; edit. 1796, p. 356. Jone's Works, T. 3, p. 455.


(That is, to cover the SECRET):


Containing ancient and mysterious doctrine, of four sacred books of the Indians, Rak Beid, Djedjr Beid, Sam Beid, Athrban Beid, excerpt;

An adverb, from a Persian idiom, mixed with Samskretic words, converted into Latin
; and known, more difficult to interpret illustrated:




R. Inscribed. and human letters Once retired from the Academy. and the Director.

Whoever understands God becomes God.  

Oupnek'hat iv, Masdek, from Athrban Beid excerpts T, i, p. 393.

Volume II

X. (1802.)

Latin Table of Contents:

• Oupnek'hat Narain, Ex Arthrban Beid (excerptum).
• Oupnek'hat Tadiw e Djedjr Beid (excerptum); id est, lumen, quod omne id est.
o Modus [x] korban Sarb [mideh] est, quod maximum [x] korbanha est.
• Oupnek'hat Athrbsar, Ex Athrban Beid (excerptum); id est, caput (principale libri) Athrban Beid.
o Brahmen
o [Brahmen.] In explicationem [x] Pranou.
• Oupnek'hat Hensnad, Ex Athrban Beid (excerptum).
o Brahmen.
• Oupnek'hat Sarbsar e Rak Beid (excerptum).
o Eplicatio productionis aquae genitalis (spermatis).
o Epositio [x] venire [x] pran in corpus.
o Disputatio sensuum, cum uno alterius.
o [Adhiai quartum.] Brahmen.
o Via [x] intrare sensus, qui cum (in) loco famulorum sun, alia est: et via [x] ingredi ATMA in corpus, cerebrum (est).
o Adhiai decimum (10). Brahmen.
o Et in alio loco [x] mantr [x] Beid conforme huic (expositioni) est, quod.
o Adhiai undecimum (11).
o Deaai (votum), quod, in tempore [x] incoeptum et absolutum esse hoc Oupnek'hat, oportet pronunciare, hoc est.
• Oupnek'hat Kok'henk, e Rak Beid (excerptum).
o Brahmen.
o Expositio modi resignationis (fiducioe in Deum), et affectatoe nolitionis (renitentioe); quod.
o Historia directionis (institutionis , proeceptorum) [x] Adjatschetr (Djedaschter) , cum (erga) Darpat Palak: quod forma historioe [x] Oupnek'hat Brehdarang memorati est. Darpat Palak nomine, Zinardari, e stirpe Kark etc. Andr quoad (quamdiu) hunc atma non sciverat, semper
• Oupnek'hat Sataster, e Djedjr Beid (desumptum).
o [Adhiai sextum.]
• Oupnek'hat Porsch. Ex Athrban Beid (desumptum); Id est, in hoc Oupnek'hat quoestio et responsum multum est.
o Brahmen.
o Brahmen.
o [Brahmen.]
o Brahmen.
• Oupnek'hat Denian Band, Ex Athrban Beid (desumptum): Id est, gutta [x] maschghouli.
• Oupnek'hat Maha Oupnek'hat, Ex Athrban Beid (desumptum): et Maha Oupnek'hat ipsum hoc est.
o Brahmen [merces [x] Oupnek'hat memorati].
• Oupnek'hat Atma Pra Boudeh, Ex Athrban Beid (desumptum): Id est, intelligere [x] atma cum modo puro.
• Oupnek'hat Kioul, Ex Athrban Beid (desumptum).
• Oupnek'hat Schat Roudri, e Djedjr Beid (desumptum): Id est, centum nomina [x] Roudr; quod destructum faciens omne est.
o Brahmen.
o Brahmen.
o [Brahmen.]
• Oupnek'hat Djog Sank'ha, Ex Athrban Beid (desumptum): Hoc Oupnek'hat, Kaguel [x] Djog est.
• Oupnek'hat Djogtat, Ex Athrban Beid (desumptum): Id est, principale [x] Selouk.
• Oupnek'hat Schiw Sanklap e Djedjr Beid (desumptum).
• Oupnek'hat Abrat (Athrb) Sak'ha, Ex Athrban Beid (desumptum).
• Oupnek'hat Atma, Ex Athrban Beid (desumptum).
• Oupnek'hat Brahm Badia, Ex Athrban Beid (desumptum); Id est, scientia [x] scire nutitorem (servatorem).
• Oupnek'hat Anbrat Bandeh. Id est, gutta aquae vitae, ex Athrban Beid (desumptum).
o Brahmen.
o Brahmen.
• Oupnek'hat Tidj Bandeh, Ex Athrban Beid (desumptum); Id est, gutta luminis.
• Oupnek'hat Karbheh, Ex Athrban Beid (desumptum): Brahm badia, quod scientia unificationis est, via [x] cognoscere verum (veritatem) illius, scientia corporis humani est.
• Oupnek'hat Djabal, Ex Athrban Beid (desumptum).
o Brahmen.
• Oupnek'hat Maha Narain, e Djedjr Beid (desumptum).
• Oupnek'hat Mandouk, Ex Athrban Beid (desumptum). Quidquid existit, pranou est, quod nomen mangum Oum sit. Expositio ejus hoc est, quod.
• Oupnek'hat Pankl, Ex Athrban Beid (desumptum).
• Oupnek'hat Tschehourka, Ex Athrban Beid (desumptum): Id est cul [trum [x] secare non scientiam].
o Brahmen.
• Oupnek'hat Pramhens, Ex Athrban Beid (desumptum).
• Oupnek'hat Arank, Ex Athrban Beid (desumptum).
o Brahmen.
• Oupnek'hat Kin, Ex Athrban Beid (desumptum).
o [Brahmen.] Kessah (Narratio) productionis.
• Oupnek'hat Kiouni, Ex Athrban Beid (desumptum).
o (Djozv Secundum.) [Brahmen.]
o (Djozv Tertium.) [Brahmen.]
o (Djozv Quartum.) [Brahmen.]
o Djozv Quintum, ex Oupnek'hat Kiouni. [Brahmen.]
o Djozv Extum ex Oupnek'hat Kiouni. [Brahmen.]
o Djozv Septimum. [Brahmen Narain.]
• Oupnek'hat Anandbli, e Djedjr Beid (desumptum). Hoc votum initium hujus Oupnek'hat est.
o Brahmen.
o Quaestio.
o Responsum.
• Oupnek'hat Bharbgli, e Djedjr Beid (desumptum).
• Oupnek'hat Bark'hehsoukt, e Djedjr Beid (desumptum.)
• Oupnek'hat Djounka, Ex Athrban Beid (desumptum): Id est, Kakl (circinnus).
• Ouopnek'hat Mratlancoul, Ex Athrban Beid (desumptum): Id est, halitus mortis, quod tempus termini vitae est.
• Oupnek'hat Anbratnad, Ex Athrban Beid (desumptum).
• Oupnek'hat Baschkl, e Rak Beid (desumptum).
• Oupnek'hat Tschhakli, e Djedjr Beid (desumptum).
• Oupnek'hat Tark, Ex Athrban Beid (desumptum).
• Oupnek'hat Ark'hi, Ex Athrban Beid (desumptum).
• Oupnek'hat Pranou, Ex Athrban Beid (desumptum).
o Brahmen.
o Brahmen.
• Oupnek'hat Schavank, Ex Athrban Beid (desumptum). In hoc Oupnek'hat expositio (est) [x] victoriam obtinere [x] Fereschtehha super [x] Djenian
• Oupnek'hat Nersing'heh Atma, Ex Athrban Beid (desumptum).
o K'hand Secundum.
o K'hand Tertium.
o K'hand Quartum.
o K'hand Quintum (5).
o K'hand Sextum (6).
o K'hand Septimum (7).
o K'hand Octavum.
o K'hand Nonum.
• Absolutum est hoc Apographum versionis Latinae [x] quinquaginta Oupnek'hatha, ad verbum, e Persico idiomate, Samscreticis vocabulis intermixto, factae, die 9 Octobris 1795, 18 Brumaire, anni 4 Reipubl. Gall Parisiis.
• [x]
• Emendationes Et Annotationies in [x] Oupnek'hat. Tomum II.
o Oupnek'hat 7., Narain. No. LXXXVII.
o Oupnek'hat 8. Tadiw. No. LXXXVIII.
o Oupnek'hat 9. Athrbsar. No. XC.
o No. XCI.
o § I.
o § II.
o § III.
o Quandoque bonus dormitat Homerus.
o § IV.
o Oupnek'hat 10, Hensnad. No. XCIII.
o No. XCIV.
o Oupnek'hat 11, Sarbsar. No. XCV.
o No. XCVI.
o No. XCVII.
o No. XCIX.
o No. C.
o No. CI.
o No. CII.
o No. CIII.
o No. CIV.
o No. CV.
o Oupnek'hat 12, Kok'henk. No. CVI.
o No. CVII.
o No. CVIII.
o No. CIX.
o Oupnek'hat 13, Sataster. No. CX.
o Samscreticum alphabetum Brahmanicum
o Sciouricum.
o No. CXI.
o I. Circulaire du Ministre de l'interieur, aux Prefets des departemens, relativement a l'instruction publique.
o II.
o III.
o IV.
o Oupnek'hat 14, Porsch. No. CXII.
o No. CXIII.
o No. CXIV.
o No. CXV.
o No. CXVI.
o Oupnek'hat 15, Dehian Band. No. CXVII.
o Oupnek'hat 16, Maha Oupnek'hat. No. CXVIII.
o No. CXIX.
o Oupnek'hat 17, Atma Pra Boudeh. No. CXX.
o Oupnek'hat 18, Kioul. No. CXXI.
o Oupnek'hat 19, Schat Roudri. No. CXXII.
o No. CXXV.
o Oupnek'hat 20, Djog Sank'ha. No. CXXVI.
o Oupnek'hat 21, Djogtat. No. CXXVII.
o Oupnek'hat 22. Schiw Sanklap. No. CXXVIII.
o Oupnek'hat 23, Abrat (Athrb) Sak'ha. No. CXXIX.
o Oupnek'hat 24, Atma. No. CXXX.
o Oupnek'hat 25, Brahm Badia. No. CXXXI.
o Oupnek'hat 26, Anbrat Bandeh. No. CXXXII.
o Oupnek'hat 27, Tidj Bandeh. No. CXXXV.
o Oupnek'hat 28, Karbheh. No. CXXXVI.
o Oupnek'hat Kar (vel Gar)Bheh. Ms. fol. 175 r. vers. p. 232. Az Athrban Beid Brahm Badia Keh Eelm Tohid Ast Rah Schenakhtan Hak An Eelm Badan Ensan Ast.
o Oupnek'hat 29, Djabal. No. CXXVII.
o Oupnek'hat 30, Maha Narain. No. CXXXIX.
o Oupnek'hat 31, Mandouk. No. CXL.
o Oupnek'hat 32, Pankl. No. CXLI.
o Oupnek'hat 33, Tschehourka. No. CXLII.
o Oupnekhat 34, Prahmens. No. CXLIV.
o Oupnek'hat 35, Arank. No. CXLV.
o No. CXLVI.
o Oupnek'hat 36, Kin. No. CXLVII.
o Oupnek'hat 37, Kiouni. No. CXLIX.
o No. CL.
o No. CLI.
o No. CLII.
o No. CLIII.
o No. CLIV.
o No. CLV.
o Oupnek'hat 38, Anandbli. No. CLVI.
o No. CLVII.
o Oupnek'hat 39, Bhark Bli. No. CLIX.
o Oupnek'hat 40, Bark'heh Soukt. No. CLX.
o Oupnek'hat 41, Djounka. No. CLXI.
o Oupnek'hat 42, Mrat Lankoul. No. CLXII.
o Oupnek'hat 43, Anbratnad. No. CLXIII.
o Oupnek'hat 44, Baschkl. No. CLXIV.
o Oupnek'hat 45, Tschhakli. No. CLXV.
o Oupnek'hat 46, Tark. No. CLXVI.
o Oupnek'hat 47, Ark'hi. No. CLXVII.
o Oupnek'hat 48, Pranou.
o No. CLXIX.
o No. CLXX.
• A Chronological Table, According to one of the Hypotheses Intimated in the Precedent Trace
o Composition of the Calpa.
• Chronological Table of Ancient Aeras, etc.
o Oupnek'hat 49, Schavank. No. CLXXI.
o Oupnek'hat 50, Nersing'heh Atma. Lege ubique Nerseng'heh, loco Narsing'hah. Kand primum. No. CLXXII.
o Kand secundum. No. CLXXIII.
o Kand tertium. No. CLXXIV.
o Kand quartum. No. CLXXV.
o Kand quintum. No. CLXXVI.
o Kand sextum. No. CLXXVII.
o Kand septimum. No. CLXXVIII.
o Kand octavum. No. CLXXIX.
o Kand nonum. No. CLXXX.
• Animadvertenda et Corrigenda Quaedam in Annotationibus.
• Supplementum. No. I. Supra, Emendationes, etc. p. 548.
o The First Opinion.
o The Second Opinion.
o The Third Opinion.
o No. II. Supra, Annotationes, p. 554.
o Advertisemen.
o A Verbal Translation.
o No. III. Supra, Annotationes, p. 619.
o No. IV. Supra, No. CXXXVIII, p. 244, Annotationes; p. 655, 656.
• Finis Tom. II
• Errata Et Pauculae Additiones.
o Tom. I.
o Tom. II.
• Finis.
• Ad Trium Gallicorum Diariorum Excerpta Responsum. Si bona est reprehensio, valeat; si mala, transeat. Censure perit, scriptum manet.
• Index Sectionum [x] Oupnek'hat Tomi Secundi.
o Epistola.
o 7. Oupnek'hat Narain, ex Athrban Beid (excerptum).
o 8. Oupnek'hat Tadiw, e Djedjr Beid (excerptum). Id est, lumen, quod omne id est.
o 9. Oupnek'hat Athrbsar, ex Athrban Beid (exceptum); id est, caput (principale) libri Athrban Beid.
o 10. Oupnek'hat Hensnad, ex Athrban Beid (excerptum).
o 11. Oupnek'hat Sarbsar, e Rad Beid (excerptum.
o 12. Oupnek'hat Kok'henk, e Rad Beid (excerptum).
o 13. Oupnek'hat Sataster, e Djedir Beid (excerptum).
o 14. Oupnek'hat Porsch, ex Athrban Beid (desumptum); id est, in hoc Oupnek'hat quaestio et responsum multum est.
o 15. Oupnek'hat Dehian Band, ex Athrban Beid (desumptum): id est, gutta [x] maschghouli.
o 16. Oupnek'hat Maha Oupnek'hat, ex Athrban Beid (desumptum): et Maha Oupnek'hat ipsum hoc est.
o 17. Oupnek'hat Atma Pra Boudeh, ex Athrban Beid (desumptum). Id est, intelligere [x] Atma cum modo puro.
o 18. Oupnek'hat Kioul, ex Athrban Beid (desumptum).
o 19. Oupnek'hat Schat Roudri, e Djedjr Beid (desumptum). Id est, centum nomina [x] Roudr; quod destructum faciens omne est.
o 20. Oupnek'hat Djog Sank'ha, ex Athrban Beid (desumptum).
o 21. Oupnek'hat Djogtat, ex Athrban Beid (desumptum): id est principale [x] selouk.
o 22. Oupnek'hat Schiw Sanklap, e Djedjir Beid (desumptum).
o 23. Oupnek'hat Abrat (Athrb) Sak'ha, ex Athrban Beid (desumptum).
o 24. Oupnek'hat Atma, ex Athrban Beid (desumptum).
o 25. Oupnek'hat Brahm Badia, ex Athrban Beid (desumptum); id est, scientia [x] scire nutritorem (servatorem).
o 26. Oupnek'hat Anbrat Bandeh, id est, aquae gutta vitae, ex Athrban Beid (desumptum).
o 27. Oupnek'hat Tidjbandeh, ex Athrban Beid (desumptum); id est, gutta luminis.
o 28. Oupnek'h. Karbeh, ex Athrban Beid (desumptum).
o 29. Oupnek'hat Djabal, ex Athrban Beid (desumptum).
o 30. Oupnek'h. Maha Narain, e Djedjr Beid (desumpt.)
o 31. Oupnek'hat Mandouk, ex Athrban Beid (desumptum). Quidquid existit, Pranou est, quod nomen magum Oum sit: expositio ejus hoc est, quod.
o 32. Oupnek'h. Pankl, ex Athrban Beid (desumptum).
o 33. Oupnek'hat Tschehourak, ex Athrban Beid (desumptum). Id est cul[trum [x] secare non scientiam].
o 34. Oupnek'hat Pram Hens, ex Athrban Beid (desumptum).
o 35. Oupnek'hat Arank, ex Athrban Beid (desumptum).
o 36. Oupnek'hat Kin, ex Athrban Beid (desumptum).
o 37. Oupnek'hat Kiouni, ex Athrban Beid (desumptum).
o 38. Oupnek'hat Anandbli, e Djedir Beid (desumptum). Hoc votum initium hujus Oupnek'hat est.
o 39. Oupnek'hat Bharkbli, e Djedjr Beid (desumptum).
o 40. Oupnek'h. Ba'kheh Soukt, e Djedjr Beid (desumptum).
o 41. Oupnek'hat Djounka, ex Athrban Beid (desumpt.); id est, Kakl (Cercinus).
o 42. Oupnek'h. Mrat Lankoul, ex Athrban Beid (desumptum); id est halitus mortis; quod tempus termini vitae est, expositus factus fiat.
o 43. Oupnek'hat Anbratnad, ex Athrban Beid (desumptum).
o 44. Oupnek'hat Baschkl, e Rak Beid (desumptum).
o 45. Oupnek'hat Tschakli, e Djedjr Beid (desumptum).
o 46. Oupnek'hat Tark, ex Athrban Beid (desumptum).
o 47. Oupnek'hat Arkhi, ex Athrban Beid (desumptum).
o 48. Oupnek'hat Pranou, ex Athrban Beid (desumptum).
o 49. Oupnek'hat Schavank, ex Athrban Beid (desumptum).
o 50. Oupnek'hat Nersing'heh Atma, ex Athrban Beid (desumptum).
o Emendationes Et Annotationes.
o § I
o § II
o § III
o § IV
o I.
o II.
o III.
o IV.
o I.
o II.
o III.
o De quatuor Djak (Djog, Jougams) Indorum.
o Animadvertenda etc.
o Errata et Pauculae Additiones, Tom. I.
o Tom. II.
o Errata Et Addenda Quaedam in Indice.
• Finis Indicis.

English Table of Contents:

• Oupnek'hat Narain, Ex Arthrban Beid (excerpt).
• Oupnek'hat Tadiw from Djedjr Beid (excerpt); that is, light, which is all that is.
o The mode of [x] korban is Sarb [mideh], which is the largest [x] korbanha.
• Oupnek'hat Athrbsar, From Athrban Beid (excerpt); that is, the chapter (the main book) of Athrban Beid.
O Brahmin
o [Brahmen.] In the explanation [x] Pranou.
• Oupnek'hat Hensnad, Ex Athrban Beid (excerpt).
O Brahmin.
• Oupnek'hat Sarbsar from Rak Beid (excerpt).
o Development of the production of genital water (sperm).
o Eposition [x] to come [x] prana into the body.
o Discussion of the senses, with one another.
o [Adhiai fourth.] Brahmen.
o The way [x] to enter the senses, which are (in) the place of the servants, is another: and the way [x] to enter the ATMA into the body, the brain (is).
o Adhiai tenth (10) Brahman.
o And in another place [x] mantr [x] Beid conforms to this (exposition) that.
o Adhiai's eleventh (11)
o Deaai (vow), which, in the time [x] that this Oupnek'hat was begun and fulfilled, it is necessary to pronounce, that is
• Oupnek'hat Kok'henk, from Rak Beid (excerpt).
O Brahmin.
o Exposition of the mode of resignation (trust in God), and of affected unwillingness (reluctance); that.
o The history of the direction (of the institution, of the leaders) [x] Adjatschetr (Djedaschter), with (therefore) Darpat Palak: that the form of history [x] Oupnek'hat Brehdarang is mentioned. Darpat Palak by name, Zinardari, from the tribe of Kark etc. Andr as long as he had not known this atma, ever
• Oupnek'hat Sataster, from Djedjr Beid (taken).
o [Adhiai sixth.]
• Oupnek'hat Porsch. From Athrban Beid (taken); That is, there is a lot of question and answer in this Oupnek'hat.
O Brahmin.
O Brahmin.
o [Brahmen.]
O Brahmin.
• Oupnek'hat Denian Band, Ex Athrban Beid (taken): That is, drop [x] maschghouli.
• Oupnek'hat Maha Oupnek'hat, From Athrban Beid (taken): and Maha Oupnek'hat itself is this.
o Brahmen [merits [x] Oupnek'hat mentioned].
• Oupnek'hat Atma Pra Boudeh, From Athrban Beid (taken): That is, to understand [x] atma in a pure way.
• Oupnek'hat Kioul, Ex Athrban Beid (taken).
• Oupnek'hat Schat Roudri, from Djedjr Beid (taken): That is, a hundred names [x] Roudr; which is the making of everything destroyed.
O Brahmin.
O Brahmin.
o [Brahmen.]
• Oupnek'hat Djog Sank'ha, From Athrban Beid (taken): This is Oupnek'hat, Kaguel [x] Djog.
• Oupnek'hat Djogtat, From Athrban Beid (taken): That is, the principal [x] Selouk.
• Oupnek'hat Schiw Sanklap from Djedjr Beid (taken down).
• Oupnek'hat Abrat (Athrb) Sak'ha, From Athrban Beid (taken).
• Oupnek'hat Atma, From Athrban Beid (taken).
• Oupnek'hat Brahm Badia, Ex Athrban Beid (taken); That is, the knowledge [x] to know the caretaker (keeper).
• Oupnek'hat Anbrat Bandeh. That is, a drop of the water of life, taken from Athrban Beid.
O Brahmin.
O Brahmin.
• Oupnek'hat Tidj Bandeh, Ex Athrban Beid (taken); That is, a drop of light.
• Oupnek'hat Karbheh, From Athrban Beid (taken): Brahm badia, which is the science of unification, the way [x] to know the truth (truth) of that, is the science of the human body.
• Oupnek'hat Djabal, Ex Athrban Beid (taken).
O Brahmin.
• Oupnek'hat Maha Narain, from Djedjr Beid (taken).
• Oupnek'hat Mandouk, From Athrban Beid (taken). Whatever exists is pranou, which is the name of mangu Oum. His exposition is this, that.
• Oupnek'hat Pankl, Ex Athrban Beid (taken).
• Oupnek'hat Tschehourka, From Athrban Beid (taken): That is to cut [trum [x] not knowledge].
O Brahmin.
• Oupnek'hat Pramhens, From Athrban Beid (taken down).
• Oupnek'hat Arank, From Athrban Beid (taken).
O Brahmin.
• Oupnek'hat Kin, From Athrban Beid (taken).
o [Brahmen.] Kessah (Narrative) of production.
• Oupnek'hat Kiouni, Ex Athrban Beid (taken).
o (Djozv Second.) [Brahmen.]
o (Djozv Tertium.) [Brahmen.]
o (Djozv Quartum.) [Brahmen.]
o Djozv the Fifth, from Oupnek'hat Kiouni. [Brahman.]
o Djozv Extum ex Oupnek'hat Kiouni. [Brahman.]
o Djozv Seventh [Brahmin Narain.]
• Oupnek'hat Anandbli, from Djedjr Beid (taken). This vow is the beginning of this Oupnek'hat.
O Brahmin.
o Question
o Answer.
• Oupnek'hat Bharbgli, from Djedjr Beid (taken).
• Oupnek'hat Bark'hehsoukt, from Djedjr Beid (taken.)
• Oupnek'hat Djounka, From Athrban Beid (taken): That is, Kakl (circle).
• Ouopnek'hat Mratlancoul, From Athrban Beid (taken): That is, the breath of death, which is the time of the limit of life.
• Oupnek'hat Anbratnad, Ex Athrban Beid (taken).
• Oupnek'hat Baschkl, from Rak Beid (taken).
• Oupnek'hat Tschhakli, from Djedjr Beid (taken).
• Oupnek'hat Tark, From Athrban Beid (taken).
• Oupnek'hat Ark'hi, Ex Athrban Beid (taken).
• Oupnek'hat Pranou, Ex Athrban Beid (taken down).
O Brahmin.
O Brahmin.
• Oupnek'hat Schavank, Ex Athrban Beid (taken). In this Oupnek'hat exposition (is) [x] to obtain victory [x] Fereschtehha over [x] Djenian
• Oupnek'hat Nersing'heh Atma, Ex Athrban Beid (taken).
o K'hand Secundum
o K'hand the Third
o K'hand Fourth
o K'hand Fifth (5).
o K'hand Sixth (6).
o K'hand Seventh (7).
o K'hand Eighth
o K'hand Ninth
• This Apograph is absolute of the Latin version [x] fifty Oupnek'hatha, verbatim, from the Persian idiom, interspersed with Samskretic words, made on October 9, 1795, 18 Brumaire, anni 4 Republ. Gall Parisiis.
• [x]
• Improvements And Annotations in [x] Oupnek'hat. Volume II
o Oupnek'hat 7., Narain. No. 87
o Oupnek'hat 8. Tadiw. No. 88
o No. 89
Oupnek'hat 9. Athrbsar. No. 90
o No. XCI
§ I
§ II.
§ III.
And sometimes the good Homer sleeps.
§ IV.
o Oupnek'hat 10, Hensnad. No. 93
o No. 94
Oupnek'hat 11, Sarbsar. No. XCV
o No. 96
o No. 97
o No. 98
o No. 99
o No. C.
o No. 11
o No. 100
o No. 103
o No. 14
o No. cv.
o Oupnek'hat 12, Kok'henk. No. 16
o No. 157
o No. 108
o No. 19
Oupnek'hat 13, Sataster. No. 100
o Samskretic Brahmanical alphabet
o Sciouricus
o No. 111
o I. Circular du Ministre de l'interieur, aux Prefets des departments, relative to l'instruction publique.
o Oupnek'hat 14, Porsch. No. 112
o No. 113
o No. 114
o No. 115
o No. 116
o Oupnek'hat 15, Dehian Band. No. 117
o Oupnek'hat 16, Maha Oupnek'hat. No. 118
o No. 119
o Oupnek'hat 17, Atma Pra Boudeh. No. 120
o Oupnek'hat 18, Kioul. No. 121
o Oupnek'hat 19, Schat Roudri. No. 122
o No. 125
o Oupnek'hat 20, Djog Sank'ha. No. 126
o Oupnek'hat 21, Djogtat. No. 127
o Oupnek'hat 22. Schiw Sanklap. No. 118
Oupnek'hat 23, Abrat (Athrb) Sak'ha. No. 29
Oupnek'hat 24, Atma. No. 130
o Oupnek'hat 25, Brahm Badia. No. 321
o Oupnek'hat 26, Anbrat Bandeh. No. 132
o No. 133
o No. 134
o Oupnek'hat 27, Tidj Bandeh. No. 135
o Oupnek'hat 28, Karbheh. No. 136
o Oupnek'hat Kar (or Gar) Bheh. Ms. fol. 175 r. verse p. 232. Az Athrban Beid Brahm Badia Keh Eelm Tohid Ast Rah Schenakhtan Hak An Eelm Badan Ensan Ast.
o Oupnek'hat 29, Djabal. No. 127
Oupnek'hat 30, Maha Narain. No. 139
o Oupnek'hat 31, Mandouk. No. 140
Oupnek'hat 32, Pankl. No. 141
o Oupnek'hat 33, Tschehourka. No. 112
o Oupnekhat 34, Prahmens. No. 144
o Oupnek'hat 35, Arank. No. 145
o No. 146
o Oupnek'hat 36, Kin. No. 117
o No. 148
o Oupnek'hat 37, Kiouni. No. 149
o No. 150
o No. CLI
o No. 44
o No. 150
Oupnek'hat 38, Anandbli. No. 156
o No. 157
o No. 158
o Oupnek'hat 39, Bhark Bli. No. 100
o Oupnek'hat 40, Bark'heh Soukt. No. 160
o Oupnek'hat 41, Djounka. No. 161
o Oupnek'hat 42, Mrat Lankoul. No. 162
o Oupnek'hat 43, Anbratnad. No. 163
o Oupnek'hat 44, Baschkl. No. 164
Oupnek'hat 45, Tschhakli. No. 165
o Oupnek'hat 46, Tark. No. 166
o Oupnek'hat 47, Ark'hi. No. 167
o Oupnek'hat 48, Pranou.
o No. 169
o No. 170
• A Chronological Table, According to one of the Hypotheses Intimated in the Precedent Trace
o Composition of the Calpa.
• Chronological Table of Ancient Eras, etc.
o Oupnek'hat 49, Schavank. No. 111
o Oupnek'hat 50, Nersing'heh Atma. Read everywhere Nerseng'heh instead of Narsing'hah. Kand first. No. 172
According to Kand No. 173
o Kand the third No. 174
o Kand the fourth No. 175
o Kand the fifth No. 176
o Kand the sixth No. 177
o Kand the seventh No. 178
o Kand the eighth No. 179
o Kand the ninth No. 180
o No. 181
• Noticing and Correcting Certain Annotations.
• Supplement. No. I. Above, Amendments, etc. p. 548
o The First Opinion.
o The Second Opinion.
o The Third Opinion.
o No. II. Above, Annotations, p. 554
o Advertisements.
o A Verbal Translation.
o No. III. Above, Annotations, p. 619
o No. IV. Above, No. 138, p. 244, Annotations; p. 655, 656
• The end of Tom. II
• Errors and a few additions.
O Tom. I.
O Tom. II.
• End.
• A Reply to Three Excerpts from the French Diaries. If the criticism is good, let it be valid; if bad, let it pass. Censorship perishes, writing remains.
• List of Sections [x] Oupnek'hat Tomi Secundi.
o Epistle
o 7. Oupnek'hat Narain, from Athrban Beid (excerpt).
o 8. Oupnek'hat Tadiw, from Djedjr Beid (extract). That is, the light, which is all that.
o 9. Oupnek'hat Athrbsar, from Athrban Beid (except); that is, the chapter (principal) of the book Athrban Beid.
o 10. Oupnek'hat Hensnad, from Athrban Beid (excerpt).
o 11. Oupnek'hat Sarbsar, from Rad Beid (excerpt.
o 12. Oupnek'hat Kok'henk, from Rad Beid (excerpt).
o 13. Oupnek'hat Sataster, from Djedir Beid (excerpt).
o 14. Oupnek'hat Porsch, from Athrban Beid (taken down); that is, there is a lot of question and answer in this Oupnek'hat.
o 15. Oupnek'hat Dehian Band, from Athrban Beid (taken): that is, drop [x] maschghouli.
o 16. Oupnek'hat Maha Oupnek'hat, from Athrban Beid (taken): and Maha Oupnek'hat itself is this.
o 17. Oupnek'hat Atma Pra Boudeh, from Athrban Beid (taken down). That is, to understand [x] Atma in a pure manner.
o 18. Oupnek'hat Kioul, from Athrban Beid (taken down).
o 19. Oupnek'hat Schat Roudri, from Djedjr Beid (taken down). That is, a hundred names [x] Roudr; which is the making of everything destroyed.
o 20. Oupnek'hat Djog Sank'ha, from Athrban Beid (taken down).
o 21. Oupnek'hat Djogtat, from Athrban Beid (taken): that is the main [x] selouk.
o 22. Oupnek'hat Schiw Sanklap, from Djedjir Beid (taken).
o 23. Oupnek'hat Abrat (Athrb) Sak'ha, from Athrban Beid (taken).
o 24. Oupnek'hat Atma, from Athrban Beid (taken).
o 25. Oupnek'hat Brahm Badia, from Athrban Beid (taken down); that is, knowledge [x] to know the nurturer (keeper).
o 26. Oupnek'hat Anbrat Bandeh, that is, a drop of the water of life, from Athrban Beid (taken).
o 27. Oupnek'hat Tidjbandeh, from Athrban Beid (taken); that is, a drop of light.
o 28. Oupnek'h. Karbeh, from Athrban Beid (taken).
o 29. Oupnek'hat Djabal, from Athrban Beid (taken down).
o 30. Oupnek'h. Maha Narain, from Djedjr Beid (desumpt.)
o 31. Oupnek'hat Mandouk, from Athrban Beid (taken down). Whatever exists is Pranou, which is the name of the magician Oum: its explanation is this, that.
o 32. Oupnek'h. Pankl, from Athrban Beid (taken down).
o 33. Oupnek'hat Tschehourak, from Athrban Beid (taken down). That is to cut culture [x] not knowledge].
o 34. Oupnek'hat Pram Hens, from Athrban Beid (taken down).
o 35. Oupnek'hat Arank, from Athrban Beid (taken down).
o 36. Oupnek'hat Kin, from Athrban Beid (taken down).
o 37. Oupnek'hat Kiouni, from Athrban Beid (taken down).
o 38. Oupnek'hat Anandbli, from Djedir Beid (taken). This vow is the beginning of this Oupnek'hat.
o 39. Oupnek'hat Bharkbli, from Djedjr Beid (taken).
o 40. Oupnek'h. Ba'kheh Soukt, taken from Djedjr Beid.
o 41. Oupnek'hat Djounka, from Athrban Beid (desumpt.); that is, Kakl (Cercinus).
o 42. Oupnek'h. Mrat Lankoul, from Athrban Beid (taken down); that is the breath of death; which is the time of the limit of life, let it be exposed.
o 43. Oupnek'hat Anbratnad, from Athrban Beid (taken down).
o 44. Oupnek'hat Baschkl, from Rak Beid (taken).
o 45. Oupnek'hat Tschakli, from Djedjr Beid (taken).
o 46. Oupnek'hat Tark, from Athrban Beid (taken down).
o 47. Oupnek'hat Arkhi, from Athrban Beid (taken down).
o 48. Oupnek'hat Pranou, from Athrban Beid (taken down).
o 49. Oupnek'hat Schavank, from Athrban Beid (taken down).
o 50. Oupnek'hat Nersing'heh Atma, from Athrban Beid (taken down).
o Improvements And Annotations.
§ I
§ II
§ IV
o I
o I
o Of the four Djak (Djog, Jougams) of the Indians.
o Notice etc.
o Errors and Few Additions, Tom I.
O Tom. II.
o Mistakes and Something to Add to the List
• The end of India.


Anquetil Duperron
Indiae Sapientibus
[Latin Version]

A priscis temporibus in Europa aeque ac in Asia, celebres philosophi, senis Galli, qui olim, prima aetate, regiones vestras, homines, res, terras cognoscendi cupidus, peragravit, accepta et grata vobis sit observantia et veneratio. Iterum colloquiis vestris interesse, ex ore vestro scientiam magnam et scientiam parvam recipere, quidquid mare, tellus, coelum comprehendit discere, operibus de sacra Indorum lingua evolutis, veterum monumentorum, librorum explicationes, commentaria vobiscum legere, tum astronomiae, chronologiae, historiae, quales in academiis vestris docentur, praeceptis eruditum, ad prima universi principia, vobis ducibus, ascendere non sinit corpus debile jam premens annorum moles.

Hoc opus summum, arduum, quod hominem totum et vegetum requirit, alius forsan, nec invideo, Gallus, Germanus aut Anglus, suscipiet. Quicunque sit, ea qua me in regionibus Bengalicis, Baharicis, Dekanensibus, Guzaratensibus, apud Telongoukos, Coromandalenses, Malabares, Canarinos, Marattas, excepistis humanitate, benevolentia, illum prosequimini. Nationum, colorum, relligionum, opinionum, morum, regiminum procul cedat differentia. Amicum amici, fratrem fratres amplectantur.

Calcuttae, ad ripam orientalem [x] Bagrati, minoris Gangis (latitud. septentrional. 22.° 33.' longitud. 86.° 7.': 45. [1. Recherch, historiq. et giograph. sur l'Inde, 2nd part, (1787), p. 409.)], inregione Bengalica, aliquot abhinc annis, exsurgit Anglica academia, quae orientales litteras, scientias, omnes, peculiariter Indicas colere, scrutari satagit. Quaestionibus, observationibus, lucubrationibus scripto mandatis, cum [x] Noudia, Benares, Elahbad, Jagrapat, Sandol, Schirengam, Schalembron, Iloura, Keneri, Sind, Kaschmir, Pandetan, Saniasan, Djoguian, Piran, physicis, astronomis, sapientibus, philosophis, cujuslibet generis scriptoribus, necessitudinem, saltem aliquam conjunctionem habere possunt doctae istius societatis membra, quandoquidem has omnes regiones pervadit ditio Britannica, Commentaria quotannis in lucem edit Calcuttensis academia, ubi, Indicarum linguarum, Bengalicae, Persicae, etiam Samskretici idiomatis ope, quae regionem, quod ad mores, scientias, historiam etc. spectant, illustrantur.

Venerandum, cui sincere animo fausta apprecor, institutum! unde ad Europam, et vicissim ab Europa ad Indiam, rerum cum physicarum, naturalium, materialium , tum spiritualium cognitio effundenda est, si accuratum idiomatum studium, dictionariorum confectione praeposita, et latissima linguaa Persicae peritia, debito donata, excitata praemio, semper vigeant et floreant.

Cum nascente illa academia amicitiam, et vobis, praestantissimi Brahmanes, et ei perutilem fore pluribus monstrare necesse non est. Ex hoc scientiae promtuario, rerum naturalium, terrae productionum, stirpium, arborum, me tallorum etc., quin, siderum, generaliter coeli cursus, profundiori et rectiori methodo, physicae animalium structurae, medendi artis, trium terrae partium cognitionem, forte ratiocinandi et animi conceptus exprimendi pressiorem rationem; in summa, hominis physici et hominis moralis notitiam, si non omnimodam, saltem ea quae vestris in libris traditur, uberiorem, altiorem, clariorem forte accipietis: et ea a vobis antiquum et recentem, quod ad solum et animantia, discet Indiae statum; sublimes de Ente supremo et unico cogitationes, hominum cum eo et inter se rationes, et si libuerit, e libris vestris moralium praeceptorum corpus, rectae rationi, humanitati , quam omnes Europaeorum hac de re diatribas magis consentaneum, quoque Anglorum invasionis delictum aperte condemnatur, educet.

Solum, ah! solum homine ratione praedito dignum commercium; quo ambabus partibus, absque ullius detrimento, lucrum certum afferetur!

Divites vestras et tranquillas regiones nimium movit Europaeorum cordibus infixa, telarum et aromatum dira cupido! [x] atma, ut Djenian (Daemones) in corpore ponunt: illum, ut Fereschtegan (Angeli) animam puram esse eos doceatis.

At vero, quo Indica doctrina facilius Europaeas aures attingere, mentibus altius insidere queat, mediante quasi opus est interprete. Quis Bengalicum, Telongoucum, Malabaricum, Canarinum, Marattensem, Indoustanum, Samskreticum, et alia id genus idiomata unquam simul callere poterit Europaeus? Persica lingua, ut optime nostis, a Pekino ad Constantinopolim, a Tartaria ad Comorinum usque caput intelligitur, et apud plurimas nationes in usu est; non secus ac Latina, in Europa. Munus a coelo datum grato animo recipientes, antiquiora Indiaa monumenta in istam linguam vertite: Samskretica dictionaria, Amerkosch, Viakkeren, Nammala, eodem idiomate, et ea distributione, qua Farhang Djehanguiri, aut Farhang Berhankatee, Persica lexica, reddite: ampla geographiae veteris et novae, plantarum, terrae productionum, artium itidem dictionaria conficite: historias generales et particulares, Aain Akbari [x] Aboul Fazel, Tarikh Fereschtah, etiam Mahabarat, quamvis ficta sit hujus operis narratio, prae oculis habentes, collectiones veteris Indiae historiae, primorum regum, Bhart, Djedaschter etc. epochas, aliorum catalogum cum accurata inquisitione, prudenti judicio, e ruinis educite: simul et Samskretica grammatices praecepta Persice exponite; quin, cum Europaeis, in India, in Europa, eodem idiomate commercium habete.

Istis interpretationibus, credite hoc meae fidei, non vilescet antiquorum aut recentiorum sermonum usus. Jam in Europa linguarum confusionis lues grassatur, ignorantiam parit, homines a se invicem prorsus abscindit, dum Germanus Germanice, Danus Danice, Suecus Suecice, Moscovita Moscovitice, Anglus Anglice (non dicam, Gallus Gallice, quoniam Gallica lingua, ut Latina, quasi tacito consensu vernacula plurimis locis effecta est), scribit, etiam academicus, philosophus, theologus, politicus, historicus, physicus, qui quidem 16 et 17 saeculo linguam Latinam in operibus suis adhibebant.

Similiter scientiarum aditus occludetur, quandiu mensurarum cujusvis generis, rerum denominationes in botanica, chimia, arte marina, geographia etc. mutare, cuique etiam peritiori licebit. In materiis quae a memoria pendent, unicus et constans procedendi modus, altiores figit impressiones, et tutiorem ac faciliorem mentis operationibus viam pandit. Qui scientiam reconditam affectat, obscuritate, tenebris se involvit, nova fingit eo consilio vocabula; scioli, tenuitatem suam tegere satagentis, fallacia.

Notum est signorum idaeas repraesentantium stupendam multitudinem, quae quidem memoriae infigere necessum est, et hominem, ut aiunt Litteratum, per 30 et 40 annos operi huic soli incumbentem tenent, apud Sinas luminum effusionem, scientiarum progressum, in imperio a longinquo tempore sapienter ordinato, semper retardasse. Si lingua Latina, armorum Romanorum comes, orbem tunc cognitum non occupasset, et sub imperatoribus Graeca, in spissa, cum Barbarorum, etiam Indigenarum dialectis, caligine, ignorantia, diu populi remansissent. Bonarum artium et litterarum cognitionem Graecis, qui, capta Constantinopoli, 15.° saeculo apud eos refugium quaesierunt, debent Europaei.

Populus, generaliter hebes et rudis, a doctis eruditur proprio suo idiomate: communi ergo et cuique regioni peculiari lingua uti debent institutores, ut doctrina vel moralis, vel physica, vel supernaturalis, sine magno et semper intelligentiae damnoso conatu, in mentes ingredi queat. Doctorum vero et eruditorum inter se commercium, eadem lingua, Latina apud Europaeos, Persica apud Indos, haberi exoptandum est.

Haec autem ab homine, quasi contribuli vestro scripta, haud dedignemini, Viri sapientes. Quis sit meus vivendi modus, audite, quaeso. Cibi quotidiani, e pane, paululo lacte aut caseo, et puteali aqua solum constantis, impensa, quatuor Gallicarum assium est, seu Indicae roupiae 12.[28] partis: ignis hieme, super lecto culcitae, lintei, usus incognitus: nulla corporis lintei lotio, mutatio. Sine ullo reditu, ulla attributione, ullo munere, pro aetate et ante acto labore satis valens, litterariis operibus victum quaero; uxoris, nati, famuli, omnium hujus mundi bonorum, vinculorum expers et immunis; solus, absolute liber, etsi omnium hominum, inprimis proborum amantissimus: in hoc statu durum, cum sensibus bellum gerens, mundi spretis, si non omnino victis illecebris, invitamentis, alacri animo ad Ens supremum, perfectum, assiduo nisu anhelans, corporis solutionem, a meta non longe distans, tranquilla mente opperio.

Vestrum sane, quamvis fide, relligione diversum, saltem morali et philosophico habitu plane similem libenter agnoscetis: et ea fiducia intimam vobis mentem aperio.

Montanorum praesertim tractuum, ubi Indici imperii sedes olim fuisse perhibetur, magni et parvi Tibet etc., descriptionem, revolutiones; diluvii universalis, cujus libri vestri mentionem faciunt, vestigia asserta; magnorum lacuum, ut maris Caspii, lacus Aralis, antiqui Kaschmirensis stagni, etc. diversis temporibus effluvia; regionum demissarum, campestrium inundationes; populorum Indiae originem, migrationes, relligiones, mores; diversorum monumentorum, vel extructorum vel in montibus excavatorum, et anaglypharum effigierum quae iisdem videntur, descriptiones: denique Indiam totam materialem et spiritualem, a vobis, illustres phihsophi, Europa expectat.

Secretum super quibusdam rebus spiritualibus jussum haud ignoro, quasi debiles et incauti animi quaedam ardua doctrinae capita in suam perniciem convertere quirent. In sanctissima, quam profiteor, Christiana relligione, dogmata etiam sunt abstrusa, quae errorum et turpis morum corruptelae ansam praebuerunt. Ea est humanae mentis infirmitas! et tamen nihil proselytis proprie abscondit eximia illa et sublimis relligio. Prudentia in tradenda institutione opus est, non autem absoluta communicationis denegatione. Cum veritatem notam quemque fratri suo ut bonum paternum impertire justum, laudandum est; tum maxime eum qui, Providentiae instar, beneficentiae suae dona in omnes effundentis, se a supremo Moderatore ad pellendas mentis tenebras missum arbitratur.

Benignam, mansuetam, humano generi comprimis accommodatam moralem Indorum doctrinam, Sapientes eximiii saepius in corde versavi. Nihil mihi, nativo mentis impulsu,antiquius, quam rectos, sedatos mores, habitus, promovere, propagare. Cogitantis autem qua ratione Indicas oras aggressi sint populares mei Europaei, quantus dolor animum subit! moerens ingemisco. Quid non mortalia pectora cogis, Auri sacra fames? (Virgil.)

Si nec supremi arbitri metu, nec, vastatis, laceratis regionibus, miseratione permovetur invasorum mens, aequo et dulci imperio insontes et mites populos sibi non molestos, nulla injuria cognitos, regere, quanti eorum intersit tandem attendant. Terra exhausta brevi avidioris cultoris spem fallet. Interim magno sumptu classes armantur. Indorum merces, numerosis navibus allatae, emporia, fora, compita, apothecas replent, referciunt: abundantia res vendendae vilescunt; iisque non emptis, nullo proinde facto compendio, quin primo aliquoties mercium pretio non recepto, alendi commercii, et rerum publicarum causa, eaedem quotannis et eodem apparatu maritimae jubentur, parantur expeditiones: unde tum miseri et nimium patientis Indi, tum impense cupidi mercatoris, qui militis personam imprudenti fert audacia, eodem ictu ruina.

Dum saevissimo bello Europa quassatur, Galliaque, mea charissima patria, armorum strepitu exhorrescit, vobiscum, pacifici BRAHMANES, confabulari amo. Discite, et coaetaneis, posteris vestris dicite, in hoc horrendo ferientium et cadentium tumultu, etiam Lutetiae, fervido violentissimarum affectionum foco, aliqua superesse, si non ut vestra sublimia, saltem ad res sublimes tendentia ingenia, quae saeculo suo convicium facientia, sanguinis amnium cursum, ardenti desiderio, cum aliter non possint, compescunt, et appetentibus, rogantibus populis pacem, cum regimine priscis moribus, solo, coeli temperiei, ditionis spatio congruenti, votis accelerant.

Veritas equidem sublato, grandi supercilio tradita, plerumque odium parit; demisso, gratiam apud vos parituram spero.

Hac Latina [x] Oupnek'hat versione, vestra de rebus tum spiritualibus tum materialibus placita, Indicum morale, theologicum, politicum, physicum systema, Europae eruditae, qua potis est, offero. Primum volumen e prelo exiit. Alterum, vobis dicatum, fausto prodeat auspicio. Totum opus excipite, Sapientes et prudentes viri, emendate, supplete. Perfectio, si qua sit, e manibus vestris proficiscatur. Responsionem quam dare possetis, tanto intervallo, dissitum recipere non sinit nimis provecta aetas. Cum mihi summa dies, quae forte haud multum abest, venerit, corporis vinculis solutis, primo fonti, originali lumini, ea quae creaturae convenit ratione, adunatus, et in arce sublimi, malis inaccessibili, collocatus, res mundanas, tranquillo animo, placida mente, etsi meorum et vestri desiderio motus, aspiciam. Ens supremum, cui soli adhaerere perfecta felicitas, Deus optimus, maximus, vos sospites, incolumes, hoc in mundo,

Sapientes Indi [1] [1. De Indica litteratura vide opusculum, On the Literature of the Hindus from the Sanscret, communicated by Goverdhan Caul, with a short commentary. Asiat. Research. T. I, p. 341-346.]!

servare, et tutam vobis, certam ad alterum, versus quem, e tetro ignorantiae et erroris specu enitens, indesinenter et confidenter gradum moveo, viam praebere dignetur. Valete.

Dabam Parisiis, e Museo, aerae Christ. Januario 1801; Hedjirae, 1215; Radjah Bekermatschit, circa 1856; Radjah Sake Salevan, 1822.


Anquetil Duperron
The Wise Men of India
[English Version by Google Translate]

From ancient times in Europe as well as in Asia, famous philosophers, old Gauls, who once, in an early age, desirous of knowing your regions, people, things, and lands, passed through, be acceptable and acceptable to you respect and reverence. Again to take part in your conversations, to receive from your mouth great knowledge and small knowledge, to learn everything that includes the sea, the earth, and the sky, by works developed in the sacred language of the Indians, by reading with you the explanations of ancient monuments, books, commentaries, as well as astronomy, chronology, history, such as in they will be taught in your academies, learned by your precepts, to the first principles of the universe, you leaders, will not allow a weak body, already pressing the mass of years, to ascend.

This high and arduous work, which requires a whole and vigorous man, perhaps another, and I do not envy him, a Frenchman, a German, or an Englishman, will undertake it. Whoever it may be, with whom you have received me in the countries of Bengal, Baharis, Deccans, Gujaratis, among the Telongouks, Coromandelans, Malabars, Canaries, and Marattas, with kindness and benevolence, pursue him. Let the difference of nations, colors, religions, opinions, manners, and governments be far removed. Friends embrace friends, brothers embrace brothers.

In Calcutta, on the eastern bank [x] of Bagrat, of the lesser Ganges (latitude. north. 22.° 33.' longitude. 86.° 7.': 45. [1. Recherch, historiq. et geograph. sur l'Inde, 2nd part, (1787), p. 409)], in the region of Bengal, some years ago, arose an English academy, which endeavored to cultivate and study Oriental literature, sciences, all, particularly Indian. With questions, observations, and lucubrations ordered in writing, with [x] Noudia, Benares, Elahbad, Jagrapat, Sandol, Schirengam, Schalembron, Iloura, Keneri, Sind, Kaschmir, Pandetan, Saniasan, Djoguian, Piran, physicists, astronomers, sages, philosophers, the learned members of this society can have at least some connection with writers of every kind, since the British domain pervades all these regions to manners, science, history, etc. They look, they are enlightened.

Venerable, to whom I sincerely appreciate the good fortune, set up! hence to Europe, and vice versa from Europe to India, with physical, natural, and material things, then knowledge of spiritual things must be poured out, if the accurate study of idioms, the making of dictionaries supervisors, and extensive knowledge of the Persian language, given in due course, aroused by the reward, they will always prevail and let them flourish.

When the friendship of that academy was born, and to you, the most eminent Brahmans, and it would be useful to him, it is not necessary to show more. From this knowledge of the coast, of natural things, of the productions of the earth, of stocks, of trees, of tall trees, etc., without, of the stars, in general the course of heaven, in a more profound and correct method, the physical structure of animals, the art of medicine, the knowledge of the three parts of the earth, perhaps for reasoning and to express the concept of the mind in a more pressing way; in short, knowledge of the physical man and the moral man, if not all things, at least those things which are in your books it is delivered, perhaps you will receive a richer, higher, brighter one: and from you the ancient and the recent, which ad soil and living things, he will learn the state of India; sublime the thoughts of the supreme and only being, with men with him and with each other, and if he likes, from your books a body of moral precepts, of right reason, of humanity, than all the Europeans ranting about this matter more consistent with the invasion of the English, the offense is openly condemned, he will bring it forth.

Only, ah! only a man endowed with reason is worthy of commerce; by which both parties, without any loss, would be sure of a profit!

Your rich and peaceful regions have moved too much the hearts of Europeans, with a fierce desire for textiles and spices!
[x] Atma, as the Djenian (Demons) put in the body: teach them that the Fereschtegan (Angels) soul is pure.

But in truth, in order that Indian learning may more easily reach the ears of Europe, and be more deeply embedded in the minds, an interpreter is needed, as it were, as a mediator. What European will ever be able to master Bengali, Telongou, Malabar, Canarese, Maratten, Hindustani, Samskretic, and other idioms of that kind at the same time? The Persian language, as you well know, is understood from Pekin to Constantinople, from Tartary to Comorin, and is in use among most nations; not unlike Latin in Europe. Accepting with a grateful heart the office given by heaven, translate the most ancient records of India into that language:
the Samskretic dictionaries, Amerkosch, Viakkeren, Nammala, in the same idiom, and with that distribution, as Farhang Djehanguiri, or Farhang Berhankatee, render the Persian lexicon: make also extensive dictionaries of old and new geography, of plants, of the productions of the earth, of the arts: general and particular histories, Aain Akbari [x] Aboul Fazel, Tarikh Fereschtah, even the Mahabarat, although the narrative of this work is fictitious, bearing in mind the collections of ancient Indian history, of the first kings, Bhart, Djedashter, etc. epochs, bring out from the ruins a catalog of others with careful investigation, prudent judgment; but with the Europeans, in India, in Europe, you have the same idiom.

With these interpretations, believe this of my faith, the use of ancient or modern discourses will not be cheap. Already in Europe the confusion of languages ​​is rampant, it gives birth to ignorance, it completely separates people from each other, while the German speaks German, the Dane Danish, the Swede Swedish, the Muscovite Muscovite, the Englishman English (I will not say the French French, since the French language, like Latin, as if by tacit agreement the vernacular has been produced in many places), he writes, including academics, philosophers, theologians, politicians, historians, and scientists, who indeed used the Latin language in their works in the 16th and 17th centuries.

Similarly, access to science will be closed, as long as measurements of any kind, denominations of things in botany, chemistry, marine art, geography, etc. to change it, it will be permitted to anyone even more skilled. In matters which depend upon the memory, a single and constant method of proceeding fixes the deeper impressions, and paves a safer and easier way for the operations of the mind. He who affects hidden knowledge, wraps himself in obscurity and darkness, invents new terms for that purpose; scioli, trying to cover his thinness, deception.

It is known that there is an astonishing multitude of signs representing the ideas, which indeed it is necessary to impress upon the memory, and, as the literati say, they hold a man devoted to this work alone for 30 and 40 years, in China the effusion of lights, the progress of science, in a government wisely ordered from a long time ago, always had slowed down. If the Latin language, the chief weapon of the Romans, had not conquered the then known world, and under the Greek emperors, in the thick of it, together with the dialects of the barbarians, even of the natives, the darkness and ignorance of the people would have remained for a long time. The Europeans owe the knowledge of the fine arts and literature to the Greeks, who, after the capture of Constantinople, sought refuge with them in the 15th century.

The people, who are generally dull and rude, are taught by the learned in their own idiom: therefore the teachers must use a language common and peculiar to each region, so that learning, whether moral, or physical, or supernatural, may enter into the minds without a great and always harmful effort to the intelligence. It is to be desired that the teachers and the learned should communicate with each other in the same language, Latin with the Europeans, Persian with the Indians.

But do not disdain these things from a man, as if they were written to you, O wise men. What is my way of life, please listen. The cost of daily food, consisting only of bread, a little milk or cheese, and a glass of water, is four French assies, or 12 Indian rupees[28] part: fire in winter, mattress on the bed, linen, use unknown: no body wash, linen change. Without any return, any attribution, any role, being sufficiently strong for my age and previous work, I seek a livelihood by literary works; of wife, of children, of servants, of all the goods and bonds of this world, free and immune; alone, absolutely free, even though of all men, first of all, the most loving of the righteous: in this hard state, waging war with the senses, the scorn of the world, if not completely defeated by allurements, temptations, with an eager mind towards the supreme, perfect Being, longing for constant effort, the release of the body, from the goal is not far off. I await with a calm mind.

Of course, although different in faith and religion, you will gladly acknowledge that you are at least completely similar in moral and philosophical attitude: and with that confidence I open my innermost mind to you.

A description of the revolutions, especially of the tracts of the mountains, where the seat of the Indian empire is said to have once been, of great and small Tibet, etc.; the alleged traces of the universal deluge, of which your books make mention; of great lakes, such as the Caspian Sea, the Aral Lake, the ancient pool of Kashmir, etc. outflows at different times; low-lying regions, low-lying floods; the origin, migrations, religions, and manners of the peoples of India; descriptions of different monuments, either built or excavated in the mountains, and of carved effigies which appear to be the same: in short, Europe awaits the whole of India, material and spiritual, from you, illustrious philosophers.

I am not ignorant of the commandment of secrecy over certain spiritual matters, as if the weak and unwary of mind were trying to turn certain steep heads of doctrine to their own destruction. In the most holy, which I profess, the Christian religion, there are also dogmas that have been abandoned, which have provided a loop for errors and corrupt behavior. That is the weakness of the human mind! and yet nothing properly hid from the proselytes those exceptional and sublime religions. We need prudence in the teaching of communication, but not the absolute denial of communication. When I know the truth that every man is just to impart to his brother the good of his father, he is to be praised; and especially he who, like Providence, pours out the gifts of his beneficence upon all, thinks himself sent by the supreme Controller to drive away the darkness of the mind.

The kind, meek, moral teaching of the Indians, adapted to the human race, I have often turned to the heart of great sages. There is nothing more ancient for me, by the impulse of my native mind, than to promote and propagate correct, restrained manners and habits. And when I think by what means my European people attacked the shores of India, how much pain my heart suffers! I groaned in sorrow.

Why do you not press mortal breasts
Hunger for gold? (Virgil.)

If the mind of the invaders is moved neither by fear of the supreme arbiter, nor by compassion for the devastated and torn regions, they will govern with an equal and sweet government the foolish and gentle peoples who do not trouble them, knowing no injuries, how many of them will at last pay attention to their interests. The exhausted earth soon fails the hope of the most avid worshipper. In the meantime, the classes are armed at great expense. The merchandise of the Indians, brought by numerous ships, fills the emporiums, the markets, the stores, and the storehouses; and these not having been bought, without any savings made in consequence, without having first received the goods several times at the price, for the purpose of feeding commerce and public affairs, the same expeditions are ordered every year and with the same maritime equipment, and expeditions are prepared; the boldness of a soldier carries off the person of the unwary, and at the same blow falls.

While Europe is shaken by the fiercest war, and France, my dearest country, is horrified by the noise of arms, I love to converse with you, peaceful BRAHMANS. Learn, and tell your contemporaries, your posterity, that in this terrible tumult of those who strike and fall, even in Paris, the hot hearth of the most violent passions, some survive, if not like your own sublime ones, at least those characters tending to lofty things
, who perpetrate a crime in their age, the course of blood streams, with an ardent desire, when they cannot do otherwise, they check, and to the desiring, begging peoples for peace, with a government of ancient manners, soil, the temperature of heaven, and the space of control, according to their wishes, hasten.

Truth, indeed, lifted up, delivered with a high brow, generally gives birth to hatred; I hope that I will find favor with you.

In this Latin [x] Oupnek'hat version, I offer you the moral, theological, political, and physical Indian moral, theological, political, and physical system of the learned Europeans, which you can find in matters both spiritual and material. The first volume is out of the press. The other, dedicated to you, may come with auspicious auspiciousness. Receive the whole work, wise and prudent men, correct and supply. Perfection, if there is any, must proceed from your hands. The answer which you could give, at such a distance, does not allow the very advanced age to receive it. When the supreme day, which may not be far off, has come for me, having loosened the bonds of the body, the first source, the original light, those things which belong to the reason of the creature, united, and placed in a lofty citadel, inaccessible to evil, worldly things, with a calm mind, a calm mind, though I will look at the desire of mine and yours. Being the supreme being, to whom alone perfect happiness adheres, God the best, the greatest, you are safe, safe, this in the world,

Wise Indians [1]! [1. De Indica litteratura vide opusculum, On the Literature of the Hindus from the Sanscret, communicated by Goverdhan Caul, with a short commentary. Asiat. Research. T. I, p. 341-346.]

to keep, and a safe way for you, certain to the other, toward which, as I am marching from the hideous cave of ignorance and error, I move incessantly and confidently, it is worthy to provide a way. Goodbye.

I would give it to the Parisians, from the Museum, of the time of Christ. January 1801; Hedjirae, 1215; Radjah Bekermatschit, circa 1856; Radjah Sake Salevan, 1822.
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Thu Jan 05, 2023 4:30 am

OUPNEK'HAT septimum.
[Latin Version]

NARAIN, [1] [Oupnek'hat Narain, gallico sermone, prodiit in libro, Recherches historiques etc. sur l'Inde, inscripto, 2nd, part. p. 397-301. Hoc specimine, sicut et 8', 9' et 19. Oupnekhat gallica interpretatione, eodem libro inserta, anno 1787, doctorum sententiam praenoscere volui. Hic accuratius ad verbum translata sunt.]

Ex Athrban Beid (excerptum).

Narain, id est, ens quod in anima omnium animantium sit, et anima omnium animantium in eo sit, illud ens unum (unicum cum esset), voluit guod ego multum factum (me) ipsum apparens efficiam; id est, ex unitate (solitate) cum multiplicatione (in multiplicationem) ingrediar.

Primum, ex eo pran apparens fuit; et cor apparens fuit; et sensus externi et interni apparens fuit; et Bhout akasch apparens fuit; et ventus apparens fuit; et ignis apparens fuit; et aqua apparens fuit; et pulvis (lutum, terra), quod habens omne est, apparens fuit.

Et ex illo ente Narain, Haranguerbehah [Brahma nomine], apparens fuit [, id est, qualitas productionis]: et Andr apparens fuit; id est, qualitas regis: Mahadiw apparens fuit; id est, qualitas destructiva: Pradjapat apparens fuit; id est, mokel (praefectus) mundi: et annus, quod duodecim (12) menses est, apparens fuit: et undecim Roudr apparens fuit: et octo Vas (Beschn) apparens fuit: et collecti (omnes) Fereschtehha, et collecta animantia, omnia ex eo apparentia fuerunt (exiverunt), et in eo destructa (annihilata) fiunt.

Et ille Naraieni, quod hoc omne ex eo apparens fuit, unus et unicus (solus, singularis) est; et semper cum ente suo stans (in se perseverans) est.

Ipse ille Narain, Brahma est: et ipse ille Narain, Mahadiw est; et ipse ille Narain, Andr est: et ipse ille Narain, duodecim (12) menses anni integri est: et ipse ille Narain undecim Roudr et octo Vas est: ipse ille Narain, Aschnikamar est: et ipse ille Narain, omnes Rek'heschiran et Aolia (Dei amici) est: et ipse ille Narain, tempus est.

Et ipse ille Narain, djehat (facies, superficies) et medium intervallum [x] djehat est.

Sursum, Narain est: deorsum Narain est: ante, Narain est: post, Narain est: (ad) dextram, Narain est: (ad) sinistram, Narain est: [intra, Narain est:] extra, Narain est: quidquid fuit, et quidquid est, et quidquid est futurum, Narain est.

Ille Narain, divisionis (partium) capax non est: et ille Narain, cum explicatione non venit (explicari non potest): et ille Narain, alterationem ([x] alium fieri) et mutationem non habet: et ille Narain immunis (ab omni) est, et purus est, et lux est: et ei secundum (ens) non est.

Quisquis eum unum (solum, unicum) esse scit, ei etiam secundus non est.

Quisquis corpus suum currum (esse) scit; et cognitionem, (esse) facientem ire currum scit; et cor suum, funem [x] custoditum habere (dirigere, retinere) currum, scit; et sensus, trahentia currum scit; et djiw atma suum, super hunc currum equitem (conscensum) facit; cum termino petito (ad metam intentam) quod ens Beschn est, id est, nutriens (servator), et sine cessatione est, et sine defectu est, et ad illum gradum, quod dominus omnium graduum (super omnes gradus) est, facit pervenire.

Hoc Oupnek'hat Narain quisquis legit et intelligit, ex omnibus ligamentis et vinculis mundi, et omnium peccatorum, et a peccato [x] petere mercedem operum, liberatus factus, salvus (beatus) efficitur: et ipse, Beschn factus, id est, figura [x] parvardegar (nutrientis) factus, parvardegar fit.

Hoc principale (praecipuum, libri) Athrban Beid est.

Quicunque hoc Oupnek'hat tempore mane legit, omnia peccata noctis praeteritae ejus, condonata fiunt: si tempore vespere legit, omnia peccata diei ejus condonata fiunt; et quisquis utroque tempore legerit, ei ipsi peccatum non est; et si, ut scivit etiam peccatum fecerit, illud etiam condonatum fit: si, in tempore medii diei (meridie), hoc Oupnek'hat, vultu cum vultu (facie ad faciem) solis, stans, legit, [x] quinque (5) peccatum, quod peccatum magnum est, juxta illos (eum) illud etiam condonatum fit: et peccatum [x] exire e via et consuetudine (lege), quas, cum jusso Dei, habuerit, etiam condonatum fit.

Cuicunque gustus [x] legere integros (libros) Beid, et [x] obtinere mercedem illius (operis) sit, et ei facile (in promptu) non sit quod legat, ex una vice [x] legere hoc Oupnek'hat, mercedem [x] legere omnes (libros) Beid, obtinet.

Et quisquis vult quod vitam naturalem (longam) obtineat, et in tempore illius vitae opus purum faciat; hoc Oupnek'hat Narain legat: quod, in mundo, cum opibus summis (ad opes summas) ut pervenit, et omnes volitiones congruenter cum voto (juxta desiderium suum) acquisitas fecit, cum felicitate (ad felicitatem) [x] kian et maarefat (cognitionis), perveniat; id est, is sine cessatione fiat.

Absolutum est Oupnek'hat Narain.


OUPNEK'HAT the seventh.

[English Version by Google Translate]

NARAIN, [1] [Oupnek'hat Narain, in French, appeared in the book, Recherches historiques, etc. sur l'Inde, inscribed, 2nd, part. p. 397-301. With this example, as well as 8', 9' and 19. Oupnekhat French interpretation, inserted in the same book, in 1787, I wanted to predict the opinion of the doctors. Here they are more accurately translated verbatim.]

From Athrban Beid (excerpt).

Narain, that is, a being that is in the soul of all living things, and the soul of all living things is in him, that being one (since it was unique), willed that I should make many things manifest (myself); that is, from unity (solitude) I will enter with multiplication (into multiplication).

In the first place, there was a pran appearing from it; and the heart was visible; and the sense of external and internal was apparent; and Bhout akasch was appearing; and the wind was apparent; and there was a visible fire; and the water was visible; and dust (mud, earth), which has everything, was apparent.

And from that being Narain, Haranguerbehah [by the name of Brahma], was appearing [that is, the quality of production]: and Andr was appearing; that is, the quality of a king: Mahadiw was apparent; that is, a destructive quality: Pradjapat was apparent; that is, the mokel (ruler) of the world: and the year, which is twelve (12) months, was visible: and eleven Roudr was visible: and eight Vas (Beschn) was visible: and the collected (all) Fereschtehha, and the collected living things, all appearances were (proceeded) from him, and they are destroyed (annihilated) in him.

And he of Narayen, from whom all this was apparent, is one and unique (alone, singular); and it is always standing (continuing in itself) with its being.

That same Narain is Brahma: and that same Narain is Mahadiw; And he is Narain, Andr: and he is Narain, there are twelve (12) months of the whole year: and he is Narain, eleven Roudr and eight Vas: he is Narain, Aschnikamar: and he is Narain, all Rek'heschiran and Aolia (God's friend) is: and that Narain himself, it is time.

And he himself is Narain, djehat (face, surface) and the middle distance [x] is djehat.

Up, there is Narain: down there is Narain: before, there is Narain: behind, there is Narain: (to) the right, there is Narain: (to) the left, there is Narain: [inside, there is Narain:] outside, there is Narain: whatever was, and whatever is, and whatever is to come, is Narain.

That Narain is not capable of division (parts): and that Narain does not come with an explanation (cannot be explained): and that Narain does not have alteration ([x] to become another) and change: and that Narain is immune (from everything) it is, and it is pure, and it is light: and there is no second (being) to it.

Whoever knows that he is the one (the only, the only one) is not second to him.

Everyone knows that his body is a car; and knowledge, (being) a doer knows how to go; and his heart, he knows that the rope [x] is guarded (to direct, to hold back) the car; and the sense, the traction of the car knows; and djiw his atma, he makes a rider (mounted) on this chariot; with the term requested (aimed at the goal) that the being is Beschn, that is, the nurturer (keeper), and is without cessation, and is without failure, and to that degree which is the lord of all degrees (over all degrees) he causes to be reached.

Whoever reads and understands this Oupnek'hat Narain, from all the ties and bonds of the world, and from all sins, and from sin [x] to ask for the reward of works, becomes liberated, becomes saved (blessed): and he himself, having become Beschn, that is, a figure [x], having become a parvardegar (nourisher), he becomes a parvardegar.

This is the main (main, book) Athrban Beid.

Whoever reads this Oupnek'hat at the time of the morning, all the sins of his past night are forgiven: if he reads it at the time of the evening, all the sins of his day are forgiven; and whoever reads at both times, it is not a sin for him; and if, as he knew, he also committed a sin, that also becomes forgiven: if, at the time of the middle of the day (noon), this Oupnek'hat, face to face (face to face) of the sun, standing, reads, [x] five (5) the sin, which is a great sin, according to them (him) it also becomes forgiven: and the sin [x] of departing from the way and custom (law), which he had, with the command of God, also becomes forgiven.

Whoever has the taste [x] to read the complete (books) of the Beid, and [x] to obtain a reward for that (work), and it is not easy (available) for him to read, at one time [x] to read this Oupnek'hat, the reward [ x] to read all (the books of) Beid, obtains.

And whoever wishes to obtain a natural (long) life, and in the time of that life to do pure work; this Oupnek'hat Narain read: that, in the world, with the highest wealth (to the highest wealth) as he reached, and he made all volitions in accordance with his wish (according to his desire) acquired, with happiness (to happiness) [x] kian et maarefat (of knowledge), reach; that is, let it be done without ceasing.

Oupnek'hat Narain is absolute.
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Thu Jan 05, 2023 4:49 am

OUPNEK'HAT TADIW[1] & DJEDR BEID (excerptum); id est, lumen, quod omne id est.
[Latin Version]

[1. Sub voce Tadiw legitur, id est, sarb mideh (nomen djaki. Vide No. LXXXIX, p. 10). Liber, Recherches histor. etc. sur l'Inde, hoc Oupnek'hat offert in Gallicam linguam translatum; 2nd part. p. 301-308.]

Pradjapat cogitationem fecit: quae mortificatio, quae existit, finem habet; et [x] Brahm finis non est.

Proinde, maschghouli, qui optimum et meta omnium mortificationum et selouk'ha est, eum facio: quod omnes mercedes, e [x] facere illum, acquisitae fiunt.

Ille maschghouli, hoc est; quod, totum mundum formam (esse) [x] Brahm scit, et [x] Brahm, formam totius mundi: quemadmodum stamen subteminis in [x] texere (in texto) unum est.

Cum hac ratione (hoc modo) Pradjapat maschghouli ut fecit, scivit, quod[2] [2. Essentiae et attributorum Dei, et formationis omnium entium, quae universum constituunt, fusa expositio; digna sane, quae cum veterum religionum hac de re dogmatibus conferatur.] ignis etiam is est; sol etiam is est; ventus etiam is est; et luna etiam is est; tres (3) (libri) Beid, Rak, et Djedjr, et Sam, etiam is est; universalis etiam is est; ligatus (ens redditum particulare), etiam is est; aqua etiam is est; Pradjapat etiam is est.

Momentum (temporis punctum), et oculi nictatio, et gheri, et hora, et p'her, et dies-nox, et mensis, et annus: omne a Brahm apparens fuit.

[Et nubes, et fulgur, et tonitru, et pluvia, ex eo apparens via- fuit.]

Ei sursum non est; ei medium non est; ei deorsum non est: ei (pars) sinistra non est; ei (pars) dextra non est:

Eum cum volitione et demonstratione (argumentatione) et cum scientia alia nisi (per) Oupnek'hat non potestas scivit (non possunt scire).

Is sine simili est; et nomen ejus omne cepit (omnia comprehendit).

Prius ab Haranguerbehah apparens fuit. Ipso hoc quod (statim ac) apparens fuit, dominus mundi fuit; custoditum habens coelum et terram, et inter coelum et terram fuit.

Hujusmodi ens magnum, lumen, praetergressus (relinquens) propter quemnam Fereschteh horban (sacrificium) faciam?

Id, solum, cum opulentia magna sua, super quidquid halitum percutit (respirat), et oculum simul percutit (movet), rex factum, dominus duorum pedum et quatuor pedum est.

Hujusmodi ens (magnum), lumen, praetergressus; propter quemnam Fereschteh korban faciam?

Id est, quod scii (scientes) omnes ei hoc modo setaesch (elogium) faciunt; quod, montes, et maria, et fluvii, omne, demonstratio magnitudinis ejus est.

Djehat, et inter djehat, et omnem mundum, cum robore brachii (lacerti) sui custodita habet.

Hujusmodi ens (magnum), lumen praetergressus, propter quemnam Fereschteh korban faciam?

Id dans seipsum est; et cum cognoscente se (illud ens supremum) largitum vim est (vim seipsum cognoscendi cognoscenti largitum est): cognitio ejus dans vitam est, et sine cognitione ejus (defectus cognitionis ejus), dans mortem: omnis mundus submissus mandato ejus est; et Fereschtegan omnes korban super eo (illi sunt).

Hujusmodi ens (magnum) lumen, praetergressus, propter quemnam (Fereschteh) korban faciam?

Id maranzand[1] [l. Samskretice, mara maganani, me ipsum sejunxi. Forte, maranzand, alienatur, se separat.], id est, non cognoscenti, viam suam non facit (viam ad se non instruit): id creans terram et coelum est; et custoditam habens rectitudinem est; et creans illos est, qui, ex opere, cum mundo (ad mundum) lunae eunt.

Hujusmodi ens (magnum), lumen, praetergressus, propter quemnam Fereschteh horban faciam?

Id est, quod ex eo majus aliud non est; et prius ab eo aliud non fuit; omnis mundus ex illo plenus est; et id in mundo lastum (contentum) est (sibi complacet): ab hoc respectu (ideo) quod omnes figurae, figura ejus est; et id figura totius mundi est. E luce sua super ignem, et lunam, et solem, lucis aspersionem facit (lucem spargit), et illa lumen (luminosa splendentia) et viventia habet (servat).

Andr, qui rex [x] Fereschtehha est, et Bran qui mokel aquae est, hi ambo primum a te aquam vitae comedunt (bibunt): post ab illis ambobus (post illos ambos) ego et tu[2] [2. Ego et tu (ens universale), te ipsum factus. Ms. nat. man az tou, ego a te (aquam vitae recipiam).] aquam vitae bibamus; et ex [x] illam bibere, loquela, quod omne ei servitium facit, ebria fiat; et korban quod feci, cum te (ad te) perveniat; ego ex illo particeps (utilitatem capiens, voti compos) fiam!

Et ens, quod lumen est, in djehat, et medio (inter) djehat, supra, et circumdans (comprehendens omne) est; cum illo quod prius ab omni est, in ventre matris etiam id est; quod apparens fit (praesens est), etiam id est; quod fuit, etiam id est, quod futurum est, et etiam id est; in omni atomo, etiam id est: hic homo, ex omni latere vultus ejus; omni latere, os ejus; omni latere, oculus ejus est; omni latere, auris ejus est; omni latere, omnia membra ejus est.

Id primum (principium) non habet: id cum figura mundi apparens factum est; et omnes figurae, figura ejus est: et cum figura trium (3) nour (lucum) apparens factum est; id est, cum figura eidjad (inventionis), et cum figura abka (conservationis), et cum figura afna (destructionis). Decem sensus, et cor, et quinque (5) elementa, ex eo apparens factum est.

Et cum robore (vi, virtute) ejus, coelum pluviam pluere facit, et cum eo (per illud) stans (permanens) est; et terra, cum vi ejus, omnes pluvias in se deorsum fert, et stans manet; sol, cum eo (per illud) stans est; et behescht, cum eo stans est; et in mundo [x] fezza productam faciens pluviam id est.

Hujusmodi ens (magnum), lumen, praetergressus, propter quemnam Fereschteh korban faciam?

Et coelum et terra cum illo ente superfixum est (stabilia sunt); et coelum, quod pluviam pluere facit; et terra quae alimentum crescere facit: ambo super id intuitum habent; quod dans commeatus id est. Lumen solis, qui oriens, et splendore calefaciens est, lumen ejus est.

Hujusmodi ens (magnum), lumen praetergressus, propter quemnam Fereschteh korban faciam?

Omnis mundus primum in aqua absconditus fuit; et aqua, in atman: aqua, quae ex voluntate aeterna cum mundo gravida (mundo) fuit: et fructum (fetum) cepit ignis; id est, Haranguerbehah cum existentia (ad existentiam) venit: corpus subtile [x] Fereschtehha fuit.

Hujusmodi ens (magnum), lumen, praetergressus, propter quemnam Fereschteh korban faciam?

Id sciens secreta abscondita, quod forma scientiae, et attentae cognitionis est, cum intuitu magnitudinis cum aqua (in aquam) aspectum fecit: ex aqua, Pradjapat cum existentia (ad existentiam) venit; et e Pradjapat, omnis mundus apparens fuit.

Hujusmodi ens (magnum), lumen, praetergressus, propter quemnam Fereschteh, korban faciam?

Bin nomine Radjah, hoc ens lucidum cum bene intellexisset, in medio hodjreh (cubiculi) cordis sui custoditum habuerat (custodivit): et in medio illius entis lucidi omnes mundi hoc modo sint, quod in medio unius caveae collecta animantia sint. Omnes mundi in illo ente sint; et omnes mundi in eo destructi (annihilati) fiunt. Ipsum illud ens figuram causae causantis ut cepit, stamen subtemenis mundi factum sit.

Omnes Fereschtehha, [et] Kandherp etiam, qui cum melodia (suavi concentu) cantores sunt, illud ens sine cessatione in cubiculo cordis sui ut intellexerunt, et sine cessatione sciverunt, cantationem et locutionem (de eo) faciunt.

Quisquis illud sine cessatione scit, (quod) pater patrum istud est; id est, productos faciens productum facientes: et id domus [x] eidjad, et [x] abka, (et) [x] afna est; id est, hae quaeque tres (3) qualitates in eo sunt: humilis familia[1] [1. Quod demissiua est. Ms. nat. hameh kabileh ma oust, omnis familia mea, id est: vel, himeh, lignum; species ligni.] cum eo est (per id subsistit): et productum faciens cum eo est: et volans cum eo est: et habens omne id est: et quidquid in mundo est, in his tribus (3) qualitatibus ejus est; quod, antrdjami, et maia, et Brahm sit: et omnis mundus ipsae hae tres (3) figurae est: et [x] mokelan sensuum etiam, si hoc sine cessatione intelligunt, in gradu tertio, quod gradus entis Brahm est, deleti (annihilati) fiunt.

Et quisquis omnia animantia et elementa [x] Brahm (esse) scit; et omnes mundos [x] Brahm (esse) scit; et omnes djehat et inter djehat, [x] Brahm (esse) scit; et (librum) Beid, quod primum verbum et vox ejus est, [x] Brahm (esse) scit; et opera [x] korban, cum mercedibus illorum, [x] Brahm (esse) scit, ipse in (se) ipso deletus (annihilatus) fit.

Et coelum et terram, et omnes mundos, et omnes djehat, et behescht, in quocunque tempore, et quacunque hora, quod haec Brahm (esse) scit; ipso illo tempore, et ipsa illa hora, vincula omnium operum quae in mundo extenso (in amplitudine mundi) facta manserunt, illa et [x] Brahm (unum esse) ut vidit, et [x] Brahm in mundo (mundum esse) ut scivit, ens quod est, ipsum illud ens fit, dominus domus omnium operum, qui stupendus (mirandus) est: et Andr, qui doctus magnus est, illum dominum multum vult (diligit) et amicum habet; is est dignus parestesch omni (omni cultu).


OUPNEK'HAT TADIW[1] & DJEDR BEID (excerpt); that is, light, which is all that is.
[English Version by Google Translate]

[1. It is read under the word Tadiw, that is, sarb mideh (the name djaki. See No. 89, p. 10). Book, Recherches histor. etc. sur l'Inde, this Oupnek'hat offers translated into the French language; 2nd part p. 301-308.]

Pradjapat thought: the mortification that exists has an end; and [x] Brahm is not the end.

Accordingly, maschghouli, which is the best and the goal of all mortifications and selouk'ha, I make him: because all the earnings, from [x] making him, become acquired.

That maschghouli, that is; that the whole world is known to be the form [x] of Brahm, and [x] Brahm, the form of the whole world: just as the thread of the sub-theme in [x] weaving (in the text) is one.

With this reason (in this way) as Pradjapat maschghouli did, he knew that [2] [2. An exposition of the essence and attributes of God, and of the formation of all beings which constitute the universe; worthy of course, which is compared with the dogmas of the old religions on this subject.] fire is also that; He is also the sun; he is also the wind; and the moon is also that; three (3) (books) Beid, Rak, and Djedjr, and Sam, he is also; it is also universal; bound (being given to a particular person), he also is; he is also water; He is also Pradjapat.

A moment (a point of time), and a twinkling of an eye, and a gheri, and an hour, and a p'her, and a day-night, and a month, and a year: everything was manifested by Brahm.

[And the clouds, and the lightning, and the thunder, and the rain, there was a road appearing from him.]

It is not up to him; there is no mean for him; it is not below: it is not on the left; it is not on his (part) right:

(They cannot know) him with volition and demonstration (argument) and with knowledge other than (through) Oupnek'hat.

He is without like; and his name took everything (comprehends everything).

He was the first to appear from Haranguerbehah. By this very thing that was (immediately and) apparent, he was the lord of the world; having guarded heaven and earth, and was between heaven and earth.

Such a great being, the light, having passed (leaving) for whose sake I shall perform the Fereschteh horban (sacrifice)?

That, alone, with his great opulence, upon whatever he strikes (breathes) his breath, and strikes (moves) his eye at the same time, he is made a king, master of two feet and four feet.

A being of this kind (great), light, has passed away; for whose sake will I make Fereschteh korban?

That is, all the wise (knowing) praise him in this way; that, mountains, seas, and rivers, everything is a demonstration of his greatness.

Djehat, and between djehat, and the whole world, with the strength of his (lizard's) arm he has guarded.

Such a (great) being, having passed the light, for whose sake will I make Fereschteh korban?

That is giving oneself; and when he knows himself (that supreme being) he is given power (the power of knowing himself is given to the knower): his knowledge is life-giving, and without his knowledge (lack of his knowledge), he gives death: the whole world is subject to his command; and Fereschtegan all the korban on him (they are).

Being of such a (great) light, having passed by, for whose sake (Fereschteh) shall I make the korban?

Id maranzand[1] [1. Samskretice, mara maganani, I joined myself. Perhaps, maranzand, he alienates himself, separates himself.], that is, he does not make his own way for those who do not know (he does not direct the way to himself): that is the creator of earth and heaven; and having guarded is uprightness; and he is the creator of those who, from work, go with the world (to the world of the moon).

Such a (great) being, a light, passing by, for whose sake will I make Fereschteh horban?

That is, there is nothing greater than it; and before that there was nothing else from him; the whole world is full of him; and that is the last (content) in the world (it pleases itself): from this respect (idea) that all shapes are its shape; and that is the figure of the whole world. From his light he sprinkles light upon the fire, and the moon, and the sun.

Andr, who is the king [x] of Fereschtehha, and Bran, who is the mokel of water, these two will first eat (drink) the water of life from you: after from both of them (after both of them) I and you[2] [2. I and you (the universal being) have become yourself. Ms. born man az tou, I will (receive the water of life) from you.] let us drink the water of life; and from [x] drinking it, speech, which does all service to him, becomes intoxicated; and the korban that I did, when it reaches you (to you); I will become a partaker of that (taking advantage of it, I will arrange for it)!

And the being, which is light, is in djehat, and in the middle (between) djehat, above, and surrounding (comprising all), with that which is before everything, that is also in the mother's womb; that which becomes apparent (is present) is also that; that which was, is also that, that which is to come, and that also is; in every atom, that is also: this man, from every side of his face; on every side, his mouth; His eye is on every side; on every side is his ear; it is on every side, all its members.

It does not have a first (principle): it was made when the figure of the world appeared; and all shapes are his shape: and with the shape of the three (3) nour (holes) appearing was done; that is, with the figure of eidjad (discovery), and with the figure of abka (preservation), and with the figure of afna (destruction). Ten senses, and a heart, and five (5) elements, appeared from him.

And with his strength (force, power) the sky makes rain fall, and with him (through it) he is standing (permanent); and the earth, with its force, carries all the rains down upon itself, and remains standing; the sun is standing with him (through it); and he is standing with him; and in the world [x] fezza produced by making rain that is.

Such a (great) being, a light, passing by, for whose sake will I make Fereschteh korban?

And the heavens and the earth with that being are superfixed (they are stable); and the sky, which causes the rain to fall; and the earth which causes food to grow: they both have a view on this; that is giving supplies. The light of the sun, which rises and warms with its brightness, is his light.

Such a (great) being, having passed the light, for whose sake will I make Fereschteh korban?

All the world was first hidden in water; and water, in the atman: water, which was pregnant with the world (the world) from the eternal will: and the fire took the fruit (foetus); that is, Haranguerbehah came into existence (to existence): the body was subtly [x] Fereschtehha.

Such a (great) being, a light, passing by, for whose sake will I make Fereschteh korban?

Knowing the hidden secrets, which is the form of knowledge and attentive knowledge, with the insight of greatness he looked with water (into water): from water, Pradjapat came with existence (to existence); and from Pradjapat, the whole world appeared.

Such a (great) being, a light, passing by, for whose sake Fereschteh, will I make a korban?

A bin named Radjah, when he understood this bright being well, had kept it in the middle of the hodjreh (chamber) of his heart: and in the middle of that bright being all the worlds are in this way, that in the middle of one cage are collected living beings. Let all the worlds be in that being; and all the worlds become destroyed (annihilated) in it. That very being, taking the shape of the cause, became the thread of the world's underworld.

All Fereschtehha, [and] Kandherp also, who are singers with a melody (of a sweet concert), that being without ceasing in the chamber of their heart as they understood, and knew without ceasing, they make singing and speaking (of it).

Anyone knows this without ceasing, (that) this is the father of fathers; that is, making products making products: and that house is [x] eidjad, and [x] abka, (and) [x] afna; that is, each of these three (3) qualities is in him: a humble family [1] [1. That is condescending. Ms. born hameh kabileh ma oust, all my family, that is: or, himeh, wood; species of wood.] is with him (through that he subsists): and making a product is with him: and flying is with him: and having all that is: and whatever is in the world is in these three (3) qualities of him; that there is antrdjami, and maya, and Brahm: and the whole world is of these three (3) figures: and [x] even the mokelan of the senses, if they understand this without ceasing, in the third degree, which is the degree of being Brahm, are destroyed (annihilated) are made.

And whoever knows that all living things and elements [x] are Brahm; and all the worlds [x] Brahm knows (to be); and all djehat and among djehat, [x] Brahm (knows to be); and (the book) Beid, which is its first word and voice, [x] knows (to be) Brahm; and the works [x] of the korban, with their wages, [x] Brahm (knows to be), he himself becomes annihilated (annihilated) in himself.

And heaven and earth, and all the worlds, and all djehat, and behescht, at whatever time, and at whatever hour, that this Brahma knows (to be); at that very time, and at that very hour, the bonds of all the works that had been done in the extended world (in the extent of the world) remained, that and [x] Brahm (being one) as he saw, and [x] Brahm in the world (as he knew that the world was), being what he is, he becomes that very being, the master of the house of all works, who is amazing: and Andrew, who is a great scholar, likes (loves) that master very much and has a friend; He is worthy of all worship.

Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Thu Jan 05, 2023 10:00 am

Modus [x] korban Sarb [mideh] est, quod maximum [x] korbanha est.
[Latin Version]

Exopto quod cognitio ejus mihi taliter acquisita sit, et id taliter cognoscam, quod rursus unquam oblitum (oblivioni datum) non efficiatur.

Hoc votum (homo) ut pronunciavit, cum atma ([x] atma) hujusmodi maschghouli faciat, quod; omnes mundos, cum quacunque re in illis est; quae in loco (vice) [x] korban sunt; et [x] atma, in loco ignis (esse) ut scivit, in eum projiciat. Illam cognitionem, quam omnes Fereschtehha desideratam habent, [x] ignis, ens! me cum illa maarefat (cognitione) doctum effice.

Ipsum hoc votum ut pronunciavit, rursus omnes mundos, cum illo quod in eis est, cum imaginatione (cogitatione) in illum ignem projiciat, et dicat, quod; o Bran diw, mokel aquae, et o Atesch (ignis), et o Pradjapat, et o Andr, et o Bad (vente), et o Brahma! illam cognitionem, quod omne [x] Brahm (esse) scire est, cum me (mihi) date.

Et ipsum hoc votum ut pronunciavit, rursus, cum imaginatione, omnes mundos, cum illo quod in eis est, in illum ignem projiciat.

Hoc korbani [x] Brahm est, quod memoratum fuit.[1] [1. Hic unius verbi lacuna; nulla in ms, nat.]

Post ab hoc (postea), cum hac ratione maschghouli faciat, et dicat, quod: omnes opes externas proprias (meas) cum regibus dedi (regibus donavi): et scientiam propriam (meam) cum [x] Brahmnan dedi; divitias cognitionis oi Fereschtehha cum me (mihi) dent!

Hoc votum ut pronunciavit, et vim (potentiam) [x] Brahm in loco (vice) ignis (esse) scivit, omnes mundos, cum illo quod in eis est, cum imaginatione, in illum ignem projiciat.

Nomen hujus korban, Sarb mid est; id est, omne in atma korban (sacrificium) facere. Absolutum est Oupnek'hat Sarb mideh, e Djedjr Beid (excerptum).


The mode of [x] korban is Sarb [mideh], which is the greatest [x] korbanha.
[English Version by Google Translate]

I desire that the knowledge of it may be acquired by me in such a way, and that I may know it in such a way, that it will never again be forgotten (given to oblivion).

This vow (man) as he pronounced, when the atma ([x] atma) makes this kind of maschghouli, which; all the worlds, with whatever matter is in them; which are instead [x] korban; and [x] the atma, as he knew (to be) in the place of fire, cast it upon him. That knowledge that all Fereschtehha have desired, [x] fire, being! make me learned with that maarefat (knowledge).

As he uttered this very vow, let him again throw all the worlds, with that which is in them, into fire with his imagination (thought), and say that; o Bran diw, mokel of water, and o Atesch (fire), and o Pradjapat, and o Andr, and o Bad (wind), and o Brahma! that knowledge, which all [x] Brahm (being) is to know, when you give me (me).

And as he pronounced this very vow, again, with his imagination, he threw all the worlds, with that which is in them, into that fire.

This korban [x] is Brahm, which was mentioned.[1] [1. Here is a gap of one word; no in ms, nat.]

After this (afterward), with this reasoning, let him make a maschghouli and say that: I gave (I gave to the kings) all my external wealth with the kings: and I gave my own (my) knowledge with [x] Brahmnan; the wealth of knowledge oi Fereschtehha when they give me (me)!

As he pronounced this vow, and the power (power) [x] Brahm knew (to be) in the place (vice) of fire, to cast all the worlds, with that which is in them, with imagination, into that fire.

The name of this korban is Sarb mid; that is, to do everything in the atma korban (sacrifice). The absolute is Oupnek'hat Sarb mideh, from Djedjr Beid (excerpt).
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Thu Jan 05, 2023 10:28 pm

OUPNEK'HAT[1] [1. Hoc Oupnek'hat gallico idiomate interpretatum invenies in libro, qui inscribitur, Recherches historiq. etc. sur l'Iinde, 2nd part. p. 308-322.] ATHRB SAR,
[Latin Version]

Ex Athrban Beid (excerptum); id est, caput (principale libri) Athrban Beid.

Oi Fereschtehha, in behescht, ante Roudr, id est pereuntem (destructam) facientem omnem existentiam, cum ivissent, et humilem submissionem cum loco attulissent (exhibuissent), petierunt, quod: vos, qui estis?

Roudr dixit: si secundus meus (mei) sit, ego dicam quod ego quis sum (ope comparationis).

Semper fui, et semper existo, et semper sum futurus.

Secundus meus non est, quod ego dicam, quod ego hic sum, et is hic ego (est).

Internum [x] internorum sum: in omnibus djehat ego sum: quidquid existit, ego sum: et quidquid non est, ego sum:

Brahma ego sum: et Brahm etiam ego sum: et causa causans (causa efficiens, causa causarum) ego sum.

Quidquid in oriente est, ego sum: et quidquid in occidente est, ego sum: et quidquid in meridie est, ego sum: et quidquid in septentrione est, ego sum: quidquid in infra (inferius) est, ego sum: quidquid in supra (sursum) est, ego sum: et quidquid in angulis inter hos tractus (illa puncta) est, ego sum.

Homo, et non homo, et femina[1] [1. Inde forma [x] Lingam, in templis Indorura, Isvaren, vel Roudr cultui deditorum. Mensura kaitri mensura unificationis est. Infra, No. XCII, p. 26.], ego sum.

Et mensura kaitri, et aliae, ego sum.

Et quique tres (3) ignes, quod, ignis apparens, et ignis solis, ego sum; et ignis naturalis (innatus, internus), ego sum.

Verum (ens), ego sum:

Et bos, et omnia animantia, ego sum:

Ab omni antiquior ego sum:

Rex regum ego sum: et cum omnibus qualitatibus magnis ego sum: aqua ego sum: ignis ego sum: Rak Beid ego sum: et Djedjr Beid, et Sam Beid, et Athrban Beid ego sum:

Universalis ego sum: ligatus (particularis), ego sum: et coopertus, ego sum: et absconditus, ego sum.

Et omnia deserta et loca culta, ego sum:

E figura capta (figuris sculptis ornata) omnia cultui sacra edificia ego sum:

Ante, ego sum: post, ego sum: in medio, ego sum: extra, ego sum:

Lux ego sum.

Propter ipsum hoc, unus ego sum.

Quicunque me scivit, omnes Fereschtehha scivit, et omnes libros scivit, et omnia praecepta librorum scivit:

Et quisquis veritatem (libri) Beid scivit[2] [2. Hic, in ms. haec verba leguntur, quae quidem liturata videntur: hakikat madeh gaora danest; veritatem feminae bovis scivit. In Ms. nat. horum verborum, quisquis veritatem (libri) Beid scivit, loco, sequentia inseruntur: quisquis veritatem feminae, bovis scivit, id est, Beid cum loco feminae bovis pracepit (statuit): et (tunc) quatuor Beid quatuor mammae feminae bovis est (sunt): et quisquis feminam bovem scivit, veritatem [x] Beid scivit, et veritatem [x] Brahmen cum opere scivit ....], veritatem [x] Brahmen cum opere scivit, et a [x] veritatem scire [x] Brahmen, veritatem [x] korban, et rerum quae in korban fixae sunt, scivit.

Quicunque veritatem horum scivit, veritatem vitae scivit: quicunque veritatem vitae scivit, veritatem rectitudinis scivit: [et quicunque veritatem rectitudinis scivit], purum opus scivit: et a [x] scire opus purum, omne saturatum et tranquillum facio.

Roudr, id est, periens (destructum) faciens omne, haec verba cum Fereschtehha ut dixit, in luce sua absconditus fuit.

Fereschtehha imaginationem hujus lucis in corde ut habuerunt, et ambas manus suas supra habuerunt (elevaverunt), et rectas fecerunt; quemadmodum propter fateh[1] [1. Hoc ab interprete Musulmano additum. Fateh, vel Fatihat, prima souras Alkorani (librum aperiens), saepius in orationibus repetita.] supra habent; laudationem (elogium) et incomium ejus ut cum loco attulerunt (Jecerunt), ipsam hanc lucem in corde cum haberent, sabouan kadousan (sanctus, sanctus) magister angelorum et animarum! dixerunt.

llle Roudri, qui periens (destructum) faciens omne est, et dignus veneratione est, et Brahma, productum faciens, est; ei nemeskar [ei nemeskar] id est, [ei humilis submissio, ei humilis submissio.

Ipse ille Roudri, qui] magnus magnorum, qui periens (destructum) faciens, et productum faciens omne est; ei humiis submissio, humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et Beschn est; id est, periens (destructum) faciens, et servatum habens (conservans) est; ei humilis submissio, humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et Mahadiw est; id est, periens (destructum) faciens, et magnus [x] Fereschtehha est; ei humilis submissio, humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et Parbati forma ejus est; id est, qualitates ejus forma entis ejus est (sunt); ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et magnitudines largiens est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione, et nabaik est; id est, longe faciens impedimenta et damna (rupturas, interstitia) est; ei humilis submissio, ei humilis submissio.

Ipse ille Roudri, qui dignus veneratione est, et Andr est; id est, rex [x] Fereschtehha est; ei humilis submissio, humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et omnes ignes est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, (et) ventus est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, (et) akasch est; ei humilis submissio, ei humilis submissio.

Ipse ille Roudri, qui dignus veneratione est, et aqua est; ei humilis submissio, ei humilis submissio.

Ipse ille Roudri (qui) dignus veneratione est, et terra est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, (et) septem tabulata ra hehescht est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et sol est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et luna est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et astra est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et octo krek magni est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et octo krek parvi est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et pran est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et tempus is est; ei humilis submissio, ei humilis submissio.

Ipse ille Roudri, qui dignus veneratione est, et Djam, qui rex mortis, et sumens (tenens) computum puri (boni) et mali is est; ei humilis submissio, ei humilis submissio.

Ipse ille Roudri, qui dignus veneratione est, et mors est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et vita is est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et praeteritum, et praesens, et futurum is est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et omnes mundi est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et crassus is est; ei humilis submissio, ei humilis submissio.

Ipse ille Roudri, qui dignus veneratione est, et subtilis est, et omne is est; ei humilis submissio, ei humilis submissio.

Ipse ille Roudri, qui dignus veneratione est, et albus est; ei humilis submissio, ei humilis submissio.

Et ipse ille Roudri, qui dignus veneratione est, et niger est; ei humilis submissio, ei humilis submissio.

[Et ipse ille Roudri, qui dignus veneratione est, et omnis color (omni colore ) est; ei humilis submissio, ei humilis submissio]. Absolutum est Brahmen.


OUPNEK'HAT[1] [1. Hoc Oupnek'hat gallico idiomate interpretatum invenies in libro, qui inscribitur, Recherches historiq. etc. sur l'Iinde, 2nd part. p. 308-322.] ATHRB SAR,
[English Version by Google Translate]

OUPNEK'HAT[1][1. You will find this Oupnek'hat translated into the French idiom in the book entitled Recherches historiq. etc. sur l'Iinde, 2nd part. p. 308-322.] ATHRB SAR,

From Athrban Beid (excerpt); that is, the chapter (the main book) of Athrban Beid.

O Fereschtehha, in the behescht, in front of Roudr, that is, the destroyer (destroyed) of all existence, when they had gone, and had brought (displayed) humble submission to the place, they asked: Who are you?

Roudr said: if he is my second (mine), I will say who I am (with the help of a comparison).

I always was, and always am, and always will be.

My second is not what I will say, that I am here, and that I am here.

I am the internal [x] of internals: in all things I am djehat: whatever exists, I am: and whatever does not exist, I am:

I am Brahma: and Brahm also am I: and I am the causing cause (causing cause, the cause of causes).

Whatever is in the east, I am; and whatever is in the west, I am; and whatever is in the south, I am; and whatever is in the north, I am; whatever is below, I am; whatever is above (upward) is, I am: and whatever is in the corners between these lines (those points), I am.

Man, and not man, and woman[1] [1. Hence the form [x] Lingam, in the temples devoted to the worship of Indorura, Isvaren, or Roudr. The measure of kaitri is the measure of unification. Below, no. 92, p. 26], I am.

And the measure of Kaitri, and others, I am.

And each of the three (3) fires, because the appearing fire and the fire of the sun, I am; and natural (innate, internal) fire, I am.

True (being), I am:

And the cattle, and all living things, I am:

I am the oldest of all:

I am the king of kings: and with all great qualities I am: water I am: fire I am: Rak Beid I am: and Djedjr Beid, and Sam Beid, and Athrban Beid I am:

I am universal: bound (particular), I am: and covered, I am: and hidden, I am.

And all the deserts and cultivated places, I am:

From the image taken (decorated with carved figures) all the sacred buildings of worship I am:

Before, I am: behind, I am: in the middle, I am: outside, I am:

I am the light.

Because of this, I am one.

Whoever knew me, knew all Fereschtehha, and knew all the books, and knew all the precepts of the books:

And whoever knew the truth (of the book) Beid [2] [2. Here, in ms. these words are read, which indeed seem to be translated: hakikat madeh gaora is given; he knew the truth of the female cow. In Ms. born of these words, whoever knew the truth (of the book) Beid, instead, the following are inserted: whoever knew the truth of the woman, the cow, that is, the Beid enjoined (established) the woman instead of the cow: and (then) the four Beid are the four mothers of the female cow: and whoever knew the female cow, knew the truth [x] Beid, and knew the truth [x] Brahmen with work ....], knew the truth [x] Brahmen with work, and knew the truth [x] Brahmen, He knew the truth [x] of the korban, and of the things fixed in the korban.

Whoever knew the truth of these, knew the truth of life: whoever knew the truth of life, knew the truth of rectitude: [and whoever knew the truth of rectitude], knew pure work: and by [x] knowing pure work, I make all satisfied and calm.

Roudr, that is, perishing (destroyed) making all, these words with Fereschtehha as he said, was hidden in his light.

Fereschtehha had the imagination of this light in their hearts, and they had (raised) both their hands above, and made them straight; just as because of fate [1] [1. This was added by a Muslim translator. Fateh, or Fatihat, the first surah of Alkorani (opening the book), often repeated in the prayers.] have above; His praise (elogium) and his incomium that they brought (threw) to the place, when they had this very light in their hearts, sabouan kadousan (holy, holy) teacher of angels and souls! they said.

Ille Roudri, who makes perishing (destroyed) is everything, and is worthy of veneration, and Brahma, making the product, is; ei nemeskar [ei nemeskar] that is, [him humble submission, humble submission to him.

He himself is Roudri, who is great among the great, who makes perishing (destroyed) and produces everything; low submission to him, low submission.

And he himself is Roudri, who is worthy of veneration, and is Beschn; that is, making perishing (destroyed), and having saved (preserving) is; humble submission to him, humble submission.

And he himself is Roudri, who is worthy of veneration, and is Mahadiw; that is, making perishing (destroyed), and great [x] is Fereschtehha; humble submission to him, humble submission.

And he himself is Roudri, who is worthy of veneration, and Parbati is his form; that is, its qualities are (are) the form of its being; humble submission to him, humble submission to him.

And he himself is that Roudri, who is worthy of reverence, and who bestows greatness; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of reverence, and is a nabaik; that is, it is far from causing obstacles and damages (breaks, gaps); humble submission to him, humble submission to him.

He himself is Roudri, who is worthy of veneration, and Andr; that is, the king [x] is Fereschtehha; humble submission to him, humble submission.

And that same Roudri, who is worthy of veneration, and is all fire; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, (and) is the wind; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, is (and) akasch; humble submission to him, humble submission to him.

He himself is Roudri, who is worthy of veneration, and is water; humble submission to him, humble submission to him.

That Roudri himself (who) is worthy of veneration, and is the earth; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, (and) is seven-story ra hehescht; humble submission to him, humble submission to him.

And he himself is Roudri, who is worthy of veneration, and is the sun; humble submission to him, humble submission to him.

And he himself is Roudri, who is worthy of veneration, and is the moon; humble submission to him, humble submission to him.

And that same Roudri, who is worthy of veneration, and is a star; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, and eight krek is great; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, and eight little krek; humble submission to him, humble submission to him.

And he himself is Roudri, who is worthy of veneration, and is pran; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, and that is the time; humble submission to him, humble submission to him.

He is that Roudri, who is worthy of veneration, and Djam, who is the king of death, and who takes (holds) the account of the pure (good) and the evil; humble submission to him, humble submission to him.

He himself is Roudri, who is worthy of veneration, and is death; humble submission to him, humble submission to him.

And he himself is Roudri, who is worthy of veneration, and he is life; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, is both past, present, and future; humble submission to him, humble submission to him.

And that same Roudri, who is worthy of reverence, and is of all the world; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, and he is fat; humble submission to him, humble submission to him.

He himself is Roudri, who is worthy of veneration, and is subtle, and is all that; humble submission to him, humble submission to him.

He himself is Roudri, who is worthy of veneration, and is white; humble submission to him, humble submission to him.

And that Roudri himself, who is worthy of veneration, is also black; humble submission to him, humble submission to him.

[And he himself is Roudri, who is worthy of veneration, and is of every color; humble submission to him, humble submission to him]

The Absolute is Brahman.
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Fri Jan 06, 2023 1:30 am

[Latin Version]

Oi Fereschtehha dixerunt, quod: o Roudr! terra, pedes vestri est: et mundus fezza (atmosphera), cingulum vestrum est: et behescht, caput vestrum est: et tota figura mundi, figura vestra est: Brahm, vos estis; id est, creator, vos estis.

Vos unum estis.[1] [1. Roudr, unum, duo, tria, quomodo dici potest.]

Causa amoris aeterni, quod maia[2] [2. Maia, amor aeternus, seu aeternum, primi et unici entis foras prodeundi, et sic entia apparere faciendi, desiderium fictum.] (est), et aoudia (ignorantiae), duo apparetis; et causa trium (3) qualitatum, quod eidjad (inventio), et abka (conservatio), et afna (destructio) sit, tria apparetis.

Et super latere (e latere) faciens (rejiciens) opera mala, vos estis.

Et auxilium efficax (gratiam dans ad) opera bona, vos estis.

Et solatium et quietem largiens, vos estis.

Et diversa opera [x] korban, vos estis.

Et mundus, et illud quod [intra[3] [3. In meo ms. biroun aalem, extra mundum, errore, ut puto, amanuensis.]] mundum est, vos estis.

Dans et non dans, vos estis; faciens et non faciens, vos estis; magnus et parvus vos estis.

Locus et sedes omnis (rei), vos estis.

Et aqua vitae, vos estis, quod nos eam cum biberimus sine cessatione fiamus.

Et via monstrans lucem supremam vos estis.

Et illa lux, quod, a [x] advenire illam lucem, quidquam lucidum cum intuitu (ad aspectum) non venit, vos estis.

Aliquis, qui illam lucem supremam obtinet, inimicus magnus, quod non scientia et mors est, cum eo (illi) quid potest facere? ullus hostis cum eo detrimentum (damnum) non potest facere pervenire.

A [x] pervenire cum vobis (ad vos) nos sine cessatione fimus: et mors etiam nos non potest occidere.

Vita pura [et] subtilis, vos estis.

Illud nomen quod Brahma, propter [x] longee facere moerorem mundi, edoctum fecit, quod [nomen] magnum pranou sit, illud etiam vos estis.

Et nim matrai quartum, quod in pranou est, et excessum subtilitatis habet, ille etiam vos estis.

Et vos, qui a quacunque (re) subtili, subtilior estis, et ex post (propter) subtilitatem vos non possunt obtinere (prehendere); cum (in) pranou, quod id etiam a quacunque (re) subtili subtilius est, vos possunt obtinere.

Vos, qui ens universale estis, et ab universalitate vos non possunt obtinere; cum pranou, quod hast (existit ens) universale est, possunt obtinere: quid? (nam) beneficum e benefico potestas obtinet (possunt obtinere); et subtile e subtili potestas obtinet; et significationem e vocabulo potestas obtinet (possunt eruere).

Vos cum [potestate[1] [1. Ms. nat. bedjelal, cum majestate, potentia: in meo ms. behelal khod, cum legitimo proprio, legitime.]] propria (vestra) omne in vos ut traxistis, destructum facitis (annihilatis): ex ipso hoc respectu (idcirco) bucca edulii vestri porro magna est; et ex hoc respectu, vos edentem magnum dicunt.

Vobis, qui dominus hujus proprietatis estis, nemeskar, nemeskar; id est, humilis submissio, humilis submissio.

Omnes deioutaha, id est,omnes mokelan in corde vestro sunt: cum respectu illo (causd illa), quod, in medio cordis pran sit, et locus omnium Fereschtehha in pran est; in corde, cum figura trium (3) matrai [x] pranou sint: et nim matrai quartum, quod principium omnis (rei) est, et magnum magnorum est; illud etiam vos estis, id est, (ens) universale et ligatum (particulare) vos estis.

Vos qui in corde sitis, caput vestrum cum latere (ad latus) septentrionis est; et pes vester, cum latere meridiei est.

Caput vestrum, quod cum latere septentrionis est, ipse ille pranou sarb biabi est; id est, in omni circumdans (omne comprehendens, ubique diffusus) est; et ipsum illud (ens) circumdans, (anant) sine fine est: et illud sine fine, tar est, id est, cum ripa (ad ripam) faciens pervenire: ipsum illud cum ripa faciens pervenire, soutschhem est, id est, subtile est: ipsum illud subtile, (schokl) purum est: ipsum illud purum, tadat (badat) est, id est, simile lumini bark (fulguris) coruscantis est: ipsum illud tadat, pra Brahm est, id est, afridgar (creator) magnus est: et ille afridgar magnus, unicus est: ipse ille unicus, Roudr est, id est periens (destructum) faciens: [et ipse ille periens faciens,] isan est, id est, dominus omnis (rei) est: et ille dominus (omnis rei), bhagwan est, id est, dignus veneratione: [et ille dignus veneratione,] mehtsir est, id est, rex regum est; et Maha diw est, id est, magnus omnium Fereschtegan.

Absolutum est Brahmen.


[English Version by Google Translate]

Oi Fereschtehha they said that: O Roudr! the earth is your feet: and the world is your fezza (atmosphere), your girdle: and the behescht is your head: and the whole shape of the world is your shape: Brahm, you are; that is, you are the creator.

You are one.[1] [1. Roudr, one, two, three, how can it be said.]

The cause of eternal love, which may [2] [2. Maia, eternal love, or eternal love, to come forth from the first and only being, and thus to make beings appear, a false desire, and the cause of the three (3) qualities, which is eidjad (discovery), and abka (preservation), and afna (destruction), three things appear.

And on the side (from the side) doing (rejecting) evil works, you are.

And an effective helper (giving grace to) good works, you are.

And you are the giver of comfort and rest.

Et diverse opera [x] korban, vos was.

And the world, and that [within[3] [3. In my ms. biroun aalem, outside the world, by mistake, as I think, amanuensis.]] is the world, you are.

Giving and not giving, you are; doing and not doing, you are; you are great and small.

You are the place and seat of all things.

And you are the water of life, that when we drink it we become without ceasing.

And you are the way pointing to the supreme light.

And that light, which, from [x] to arrive at that light, anything bright with the view (to look) does not come, you are.

Someone who obtains that supreme light, the great enemy, which is not knowledge and death, what can he do with him? no enemy can do damage with it.

From [x] to reach with you (to you) we become without ceasing: and even death cannot kill us.

You are a pure [and] refined life.

That name which Brahma, for the sake of [x] causing far-reaching sorrow to the world, caused to be taught, which [name] is great pranou, is that also you.

And if the fourth matrai, which is in pranou, and has an excess of subtlety, he is also you.

And you, who are subtler than anything subtle, and from behind (due to) subtlety you cannot obtain (seize) you; when (in) pranou, which is even more subtle than any (matter), they can obtain you.

You who are a universal being, and they cannot obtain you from universality; when pranou, which hast (existed being) is universal, they can obtain: what? (for) the power obtains (they can obtain) the benefic from the benefic; and subtly obtains power from the subtly; and the meaning is obtained from the word power (they can rescue).

You with [power[1] [1. Ms. born bedjelal, with majesty, power: in my ms. behelal khod, with a legitimate proper, legitimately.]] everything that is proper (yours) as you have drawn into yourselves, you make destroyed (annihilated): from this very respect (about that) the mouthful of your food is still great; and from this respect, they call you a great eater.

To you, who are the owner of this property, nemeskar, nemeskar; that is, low submission, low submission.

All deioutaha, that is, all mokelan are in your heart: with regard to that (causd ila), that in the middle of the heart is pran, and the place of all Fereschtehha is in pran; in the heart, when the figure of the three (3) matrai [x] are pranou: and nim the fourth matrai, which is the beginning of all (things), and is the great of the great; you are also that, that is, you are the universal (being) and the bound (particular).

You who are in the heart, your head is with the side (to the side) of the north; and your foot, when it is on the south side.

Your head, which is on the north side, is the same pranou sarb biabi; that is, he is all-encompassing (all-comprehensive, everywhere diffused); and that (being) surrounding itself, (anant) is without end: and that without end is tar, that is, making it reach the bank (to the bank): that itself making it reach with the bank is soutschhem, that is, it is subtle : that very thing is subtle (schokl) pure: that very thing is pure, tadat (badat), that is, it is like the shining light of the bark (lightning): that very tadat is pra Brahm, that is, the afridgar (creator) is great : and that great afridgar is the only one: he is the only one, he is Roudr, that is, the perishing (destruction) maker: [and he himself the perishing maker,] is isan, that is, he is the lord of all of the matter), he is a bhagwan, that is, he is worthy of veneration: [and he is worthy of veneration,] he is a mehtsir, that is, he is a king of kings; and he is Maha diw, that is, the great Fereschtegan of all.

The Absolute is Brahman.
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Fri Jan 06, 2023 4:44 am

[Brahmen.] In explicationem [x] Pranou.
[Latin Version]

Id, Pranou ex illo dicunt, quod, [cum] una vice dicere hoc nomen magnum, Pranou, quod Oum sit, (libri) Rak Beid, et Djedjr Beid, et Sam Beid, et Athrban Beid, et omnes scientiae, et omnia opera, [x] Brahmen, [x] Pranou dicenti, [x] humilis submissio ut fecerunt, caput deorsum adducunt: ex hoc respectu (idcirco) nomen hujus nominis magni, Pranou est; id est, caput deorsum adducens.

Alii et sarb biabi ex illo dicunt, quod, ex una vice dicere hoc nomen magnum, omnia nomina, et qualitates, et mundos, in seipsum ut traxit, cum omni circumdans est (omnia comprehendit, ubique diffusum est ): quemadmodum, oleum circumdans (comprehendens, totum penetrans) gossypium est, et gossypium circumdans oleum: ipso hoc modo, Pranou circumdans (comprehendens) dicentem se est, et dicens forma (fit) [x] Pranou. Ex hoc respectu (idcirco) id sarb biabi dicunt.

Et id anant, id est, sine fine ex illo dicunt, quod, cum tantummodo (illud) dicere, dicentem seipsum in omnibus djehat (spatus) sine fine faciat. Ex hoc respectu (idcirco), anant illud dicunt.

Et tar, id est cum ripa (ad ripam) faciens pervenire ex illo dicunt, quod, cum tantummodo (illud) dicere, dicentem seipsum, e mari moeroris, et tristitiae, et erroris ex incuria, morbi et senectutis, et mortis, et descensus (ad djehennam), et e timore magno ut transire fecit, ad littus faciat pervenire. Ex hoc respectu (idcirco), id tar dicunt.

Soutschhem, id est subtile ex illo dicunt, quod, cum tantummodo dicere, dicentem seipsum taliter subtilem facit, quod in omnia corpora, e subtilitate, intret, [et] plenus factus (illa replens, in eis) maneat. Ex hoc respectu, id soutschhem dicunt.

Et schokl, id est, purum, ex illo dicunt, quod, cum tantummodo dicere, cor dicentis e qualitate radj et tam mundum et purum fiat, et satguen purum maneat; id est, volitio et duritas cordis e latere (semotae) fiant, et teneritas pura maneat. Ex hoc respectu, id schokl dicunt.

Et badat, id est fulgur coruscans ex illo dicunt, quod, cum tantummodo dicere id, cor dicentis seipsum, ex obscuritate externa et interna ut custoditum habuit, lumen efficit. Ex ipso hoc respectu, id badat dicunt.

Pra Brahm, id est, creatorem magnum ex illo dicunt, quod, cum tantummodo dicere, omnes sensus dicentis seipsum puros ut fecit, eum Pra Brahm efficiat; id est, creatorem magnum efficiat. Ex ipso hoc respectu, id Pra Brahm dicunt.

Et unicum ex illo dicunt, quod, omnes res a seipso apparentes (exire) facit, et omnes res in seipso deletas facit (annihilat).

Et Roudr, id est periens (destructum) facientem omne, ex hoc dicunt, quod, destructa faciens omnia peccata et non visa (defectus visus) doctorum et kianian sit. Ex hoc respectu, id Roudr dicunt.

Et isan, id est dominum omnis (rei) ex illo dicunt, quod, cum potentia sua dominus omnis (rei) sit, et potens super omne.

Oi Fereschtehha dixerunt: o super omne praevalens! nos omnes tibi tale nemeskar, et [x] humilis submissio, facimus, ante te cernui sumus.

Quemadmodum femina bos sine lacte, cum parvulo, e [x] non habere lac, lenitatem facit (exhibet, eum demulcet), et lambit (lingit): id est, nos quidquam conveniens tibi (te dignum) non habemus, e nobis quidquam non venit: et tu, cum pura benignitate et misericordia nutritionem nostrum facis (nos servas): tu dominus omnium rerum siccarum (terrarum, rupium), et vegetabilium, et animalium es: o rex! tu forma scientiae es. Ex ipso hoc respectu, isan dicunt.

Et Pranou bhagwan, id est dignum veneratione ex illo dicunt, quod [x] maschghoulan sibi ipsi, e non scientia ut liberatos fecit, cum kian et cognitione (ad cognitionem) [x] atma faciat pervenire.

Et metsir, id est, regem regum, ex illo dicunt, quod [x] maschghoul sibi ipsi,cum magnitudine summa (ad magnitudinem summam) faciat pervenire, et quamcunque magnitudinem vult, det. Ex ipso hoc respectu, id mehtsir dicunt.

Et Maha diw, id est, magnum [x] Fereschtehha ex illo dicunt, quod [x] maschghoul sibi ipsi ex omnibus volitionibus liberatum ut fecit, formam entis atma faciat.

Veritas nominis [x] Roudr; et quidquid fuit, etiam id est; et quidquid est futurum, etiam id est: (haec veritas) ipsum hoc est, quod memoratum fuit.

Ipse ille Roudr admodum (sane) lumen est; et intra et extra [x] djehat plenus est (illos replet). Djehat (respectus, superficies, aer) ex sole provenit (provenerunt).

Is ex omni prius est: intra omne is est: [et hic homo etiam is est:] et omnes atomi, is est.

Is dorsum et latus non habet: et is facie cum facie (ad faciem) est: et is omnis vultus est: is omnis oculus est: is omnis manus est: is omnis pes est: is omne, cum manu et pede suo, cum latere suo (ad latus suum) attrahit.

Et coelum et terram, et illud quod inter coelum et terram est, omne, ille unicus, qui forma lucis est, productum fecit,

Et in omni re ipse ille unus Roudr est, qui visus fit; et secundus ejus non est.

Quidquid visum fit, lumen ejus est.

Quisquis seipsum dominum omnis (rei) ut scivit, dominium suum (suam autoritatem) ipse cum (in) seipso videt, et scit, quod; omne ego video, et omne ego facio: quemadmodum rex absolutus (plenam autoritatem habens), omnes actiones regiae dignitatis, sine auxilio alterius, e vultu potestatis propriae suae facit; et si opus [x] vozera (ministris) sit, ullam actionem cum plena autoritate sua non potest facere, illi quidquid volunt faciunt: ipso hoc modo, quisquis super sensus absolutus sit, et super omne potens et praevalens sit; similis regi, qui omnes actiones cum (e) dicto [x] vozera (ministrorum ) non facit, cum (e) dicto sensuum non agit: is dominus omnisrei) fit; cum ente (ad ens) quod forma gaudii est, et faciens omnes actiones ipsum cum seipso est, ut pervenit, Roudr fit.

Et [x]| omnibus sensibus, et omni loco potestas ejus est.

Sensus, quod cum illo ente forma (ad illud ens formam) gaudii, non perveniunt, ex illo est, quod cum illa proprietate innata tendentes cum sensibilibus externis (ad sensibilia externa) sunt. Tempore quo tendentes (ad) intra fiunt, cum eo (ad illud ens) perveniunt.

Ipse ille Roudr productum faciens omne est: et quando productum fecit, cum latere suo (ad seipsum) attrahens omne est; et custoditum habens omne est.

O docti! cum tali Roudr maschghouli facite; quod (liber) Beid sic jussit, quod, nisi cum maschghouli cum eo (illi), eum non potestas obtinet (non possunt obtinere).

Cum hoc maschghouli, omnes Fereschtehha, et homines, et animae, cum via outrain, quod septentrionale lumen sit, cum sole (ad solem) ut pervenerunt, cum mundo (ad mundum) [x] Brahma perveniunt: et in illo loco, cognitionem et kian ut acquisita fecerunt, cum (ad) Brahm perveniunt; id est, cum creatore (ad creatorem) perveniunt, et makt et liberati (salvi) fiunt.

Ens, quod subtilitas et tenuitas ejus, quae e capite (apice) capilli etiam subtilior est, in medio cordis omnium animantium est: et propter [x] facere cognoscere id, omnes (libri) Beid producti fuerunt; et id protectio omnis (rei) est.

Illud ens, personaa quae sine [timore et] dubitatione (suspicione) sunt, in se vident; et illae semper cum quiete, laeto corde sunt; et haec quies et laetitia secus (ac, nisi) illis, alteri non est.

Ipsum illud ens unicum, in omnibus productionibus est: elementa quina (5), et omnis res, ex eo supervenerunt (exiverunt), et in id ingrediuntur.

Ille dominus omnis (rei), omni loco plenus est (omnem locum implet), et dans volitiones omnes (quoesita omnia) est.

Et diw est; id est, lumen est.

Et dignus [oratione et] celebratione est.

Et cum ripa (ad ripam) faciens pervenire omne est.

Quisquis cum eo (ei) maschghouli facit, excessum quietis obtinet.

In medio omnium animarum est: in medio omnium cordium est: in medio omnium corporum crassorum et subtilium est.

Cum illo quod iram et volitionem, et patientiam productas id (ens) fecit, oportet quod iram et volitionem, quod semen omnis est, ut reliquit, patientiam et tolerantiam, cum intellectu recto, in corde suo (homo) custoditam habeat: iilo tempore, cum Maha diw, qui lumenluminum est, unum fit.

Ille Roudr semper stans (permanens) est; et antiquus est: et alimentum, et robur quod ex alimento acquisitum (it, is est.

Et mortificationem trahens (patiens), cum eo (ad eum) pervenit.

Is vos e laqueis et vinculis tristitiae, et mortis, liberatos est facturus.

Modus [x] pervenire cum domino (ad dominum) omnium animantium, hic est; quod, tempore quo saniasi cinerem cum seipso (cinere se) perlinit, sciat, quod, ipse hic cinis ignis est, et ipse hic cinis ventus est, et ipse hic cinis aqua est, ipse hic cinis terra est, et ipse hic cinis bhout akasch est, et ipse hic cinis omnis res est, ipse hic cinis cor et sensus est: et hic modus Maha diw est.

Cum [x] scire hanc significationem, e vinculo non scientiae liberatus fit.

Ipse ille Roudr in ignem intravit: ipse ille Roudr in aquam intravit: et ipse ille Roudr in herbas et remedia, et vegetabilia intravit.

Et omnes mundos, cum potestate sua, custoditos habuit.

Et illi Roudr [x] humilis submissio nostrum est.

Et ille Roudr terram, cum potestate sua, custoditam habuit.

[Illi Roudr [x] humilis submissio nostrtim est.]

Et ille Roudr, cum potestate sua, radios (splendorem) in sole custoditos habuit.

Illi Roudr [x] humilis submissio nostrum est.

Quisquis hoc Oupnek'hat Athrban sar legit, si (librum) Beid sciens non sit, (librum) Beid sciens fit; et si opus purum non fecerit, dominus operis puri fit, et mercedem [x] korban obtinet: ignis eum purum facit; ventus eum purum facit; sol eum purum facit; luna eum purum facit; rectitudo eum purum facit; omnia purum facientia, eum purum faciunt; et omnes Feresehtehha eum cognoscunt; et omnes (libri) Beid eum sciunt; et mercedem abitionis (visitationis processionis modo) omnium cultus (Dei) aedificiorum obtinet; et mercedem omnium korbanha obtinet; et mercedem omnium sandhaha (obtinet); et [mercedem omnium] bratha obtinet; et mercedem [x] pronunciare sexaginta (60) mille vicibus, vicibus, (mensuram) kaitri, quod verbum unificationis est, obtinet; et mercedem omnium mentionum obtinet; et mercedem [x] pronunciare decem mille vicibus Pranou, obtinet.

Et quisquis una vice hoc Oupnek'hat Athrb sar legit, decem dorsos (spatium decem dorsorum) supra, et decem dorsos infra seipsum puros facit: et quamcunque quantitatem personarum cibum comedere faciat, integram hanc seriem puram facit.

Cum una vice a [x] legere hoc Oupnek'hat, ipse purus fit; convenientia opera quod non sit (quae non sint), convenientia illa fiunt.

Et duabus vicibus quod legit, cum loco (vice) filii [x] Mahadiw fit.

Tribus (3) vicibus quod legit, Mahadiw fit; id est, lumen luminum, et (ens) lucidum [lucum] efficitur.

Hoc verbum rectum est: hoc verbum rectum est: et dignus veneratione, qui caput omnis est, is hoc dixit, is hoc dixit.

Absolutum est Oupnek'hat Athrb sar, ex Athrban Beid (excerptum).


[Brahmen.] In explanation [x] Pranou
[English Version by Google Translate]

That is, Pranou say from that, that, [when] once to say this great name, Pranou, which is Oum, (books) Rak Beid, and Djedjr Beid, and Sam Beid, and Athrban Beid, and all knowledge, and all works, [x] Brahmen, [x] Pranou saying, [x] humble submission as they did, they bring their heads down: from this respect (about that) the name of this great name is Pranou; that is, bringing the head down.

Others and the Sarb Biabi say from that, that, to say this great name at one time, all names, and qualities, and worlds, as if he drew into himself, when he is all-encompassing (comprehends everything, is diffused everywhere): just as oil encompassing, penetrating the whole) is gossip, and gossip surrounding oil: in the same way, Pranou surrounding (comprehensing) the one saying it is, and saying the form (becomes) [x] Pranou. From this respect they say that the Sarb biabi.

And they do this, that is, they say without end from it, that when only (that) is said, the speaker makes himself djehat (space) in all things without end. From this respect (about that), the pigeons say that.

And tar, that is, when the bank (to the bank) is made to reach from him, they say that, when he only says (that), saying himself, from the sea of ​​sorrow, and sadness, and error from carelessness, disease and old age, and death, and descent (to djehenna), and out of great fear he caused him to pass over, he caused him to reach the shore. From this respect, they say that tar.

Soutschhem, they say that it is subtle from that, because, when he only speaks, he makes the speaker himself so subtle, that he enters all bodies, from subtlety, [and] becomes full (filling them, in them) and remains. From this respect, they call it soutschhem.

And schokl, that is, pure, they say from that, that when he only speaks, the heart of the speaker becomes both clean and pure from the quality of radj, and the satguen remains pure; that is, let the volition and hardness of the heart be removed from the side, and let the tenderness remain pure. From this point of view, they say that schokl.

And indeed, that is the lightning that shines from him, they say, because, when he only says it, the heart of the speaker himself, out of the external and internal darkness that he had kept, makes light. From this very respect, they say that it is badat.

Pra Brahm, that is, they say the creator is great from him, because, when he only says, all the senses of the one who says that he made himself pure, make him Pra Brahm; that is, to make the creator great. From this very respect, they say that Pra Brahm.

And they say the only thing from him is that he causes all things to appear from himself (to come out), and he causes all things to be destroyed in himself (annihilates).

And Roudr, that is, perishing (destroyed) doing everything, from this they say that, having destroyed doing all sins and not seen (lack of sight) of the doctors and Kianian. From this respect, they say that Roudr.

And Isan, that is, the lord of all (things), they say from him, that, with his power, he is the lord of all (things), and powerful over all.

Oi Fereschtehha they said: O over all prevailing! We all do you such nemeskar, and [x] humble submission, we are seen before you.

Just as a female cow without milk, with a young one, having no milk from [x], shows gentleness (exhibits, soothes him), and licks (licks): that is, we have nothing suitable for you (worthy of you), nothing of us comes: and you, with pure kindness and mercy, do our nourishment (save us): you are the lord of all dry things (earth, rocks), and vegetables, and animals: O king! you are a form of knowledge. From this very respect, they say.

And Pranou bhagwan, that is worthy of veneration from him they say, that [x] maschghoulan to himself, from non-knowledge he made them freed, with kian and knowledge (to knowledge) [x] he causes the atma to reach.

And the metsir, that is, the king of kings, they say from him, that [x] the maschghoul causes himself to reach the greatest size (to the greatest size), and gives him whatever size he wants. From this very respect, they say that mehtsir.

And Maha diw, that is, they say great [x] Fereschtehha from that, that [x] the maschghoul freed himself from all volitions as he did, makes the form of the being atma.

The truth of the name [x] Roudr; and whatever was, is also that; and whatever is to come, that also is: (this truth) this is the very thing that was mentioned.

That Roudr himself is very (of course) light; and inside and outside [x] djehat is full (fills them). Djehat (respect, surface, air) comes from the sun.

He is before everything: he is within everything: [and this man is also he:] and all atoms, he is.

He has no back and sides: and he is face to face (face to face) He draws him to his side.

And heaven and earth, and all that is between heaven and earth, he alone, who is the form of light, made the product,

And in all things he himself is one Roudr, who is seen; and his second is not.

Whatever is seen is its light.

Anyone who knows that he is the master of everything, sees his own mastery (his own authority) with himself, and knows that; I see everything, and I do everything: just as an absolute king (having full authority) does all the actions of royal dignity, without the help of another, from the face of his own power; and if the work [x] is voiced (by the minister), he cannot do any action with his full authority, they do whatever they want: in this way, whoever is absolute above the senses, and is powerful and prevailing over everything; like a king, who does not do all his actions with (e) said [x] voices (of ministers), does not act with (e) said senses: he becomes the master of everything; with a being (at being) which is the form of joy, and doing all actions when he is himself, as he reaches, he becomes Roudr.

And [x] | His power is in every sense and in every place.

The sense that they do not reach joy with that being in the form (to that being the form) is due to the fact that with that innate property they are tending to the external sensibles (to the external sensibles). At the time when the tending (to) becomes within, they arrive with it (to that being).

That Roudr himself making the product is all: and when he has made the product, with his side (to himself) he is all; and having it guarded is all.

O scholars! with such Roudr make maschghouli; that (the book) Beid thus commanded, that, except with the maschghouli with him (them), no power obtains (they cannot obtain) him.

With this maschghouli, all Fereschtehha, and men, and souls, with the way of the outrain, which is the northern light, with the sun (to the sun) as they reached, with the world (to the world) [x] they reach Brahma: and in that place, knowledge and kian they did as acquired, when they reach (to) Brahm; that is, when they reach the creator (to the creator), and become makt and liberated (saved).

Being, whose subtlety and thinness, which is even more subtle than the head (tip) of a hair, is in the midst of the heart of all living beings: and for [x] doing to know this, all the (books) of Beid were produced; and that is the protection of all things.

That being, persons who are without [fear and] doubt (suspicion), see in themselves; and they are always with a quiet, happy heart; and this peace and joy is not for the other (and, if not) for them.

That very one being is in all productions: the elements which (5) and all things came from it (went out), and enter into it.

He is the Lord of all things, is full of all places, and is the giver of all wills.

And it is diw; that is, there is light.

And it is worthy [of prayer and] celebration.

And with the bank (to the bank) making it to reach everything.

Whoever makes a maschghouli with him (him) gets an excess of rest.

It is in the midst of all souls: it is in the midst of all hearts: it is in the midst of all gross and subtle bodies.

With that which (the being) produced anger and volition and patience, it is necessary that anger and volition, which is the seed of everything, as he left, patience and forbearance, with a right understanding, kept in his heart (man): at that time, with Maha diw, who is the light of light, he becomes one.

That Roudr is always standing (permanent); and it is ancient: both food, and the strength acquired from food (it, that is.)

And suffering (suffering) mortification, he reached (to him) with it.

He will deliver you from the snares and chains of sadness and death.

The way [x] to arrive with the master (to the master) of all living things is this; that, at the time when the healer sprinkles the ashes with himself (the ashes himself), let him know that these ashes are fire, and these ashes are wind, and these ashes are water, these ashes are earth, and these ashes are bhout akasch it is, and this very ash is all things, this very ash is the heart and sense: and this is the mode of Maha diw.

When he [x] knows this meaning, he is freed from the bond of non-knowledge.

That Roudr himself entered into fire: that Roudr himself entered into water: and that Roudr himself entered into herbs and remedies and vegetables.

And he kept all the worlds with his power.

And to him Roudr [x] is our humble submission.

And that Roudr had guarded the land with his power.

[To him Roudr [x] is our humble submission.]

And that Roudr, with his power, kept the rays (splendour) in the sun.

To them Roudr [x] is our humble submission.

Whoever reads this Oupnek'hat Athrban sar, if he is not a knower of (the book of) Beid, he becomes a knower of (the book of) Beid; and if he does not perform a pure work, he becomes the owner of the pure work, and obtains the reward [x] korban: the fire makes him pure; the wind makes him pure; the sun makes him pure; the moon makes him pure; righteousness makes him pure; all things that make him pure make him pure; and all Feresehtehha know him; and all (the books) of Beid know him; and he obtains the reward of leaving (by way of visiting the procession) all the buildings of worship (of God); and he obtains the reward of all the korbanha; and (obtains) the reward of all sandhaha; and [the reward of all] the brother obtains; and he obtains the reward [x] of pronouncing sixty (60) thousand times, times, (the measure of) kaitri, which is the word of unification; and obtains the reward of all mentions; and he obtains the reward [x] of pronouncing Pranou ten thousand times.

And whoever reads this Oupnek'hat Athrb sar once, makes himself pure ten backs (a space of ten backs) above, and ten backs below: and whatever number of persons he causes to eat food, he makes this whole series pure.

When a [x] reads this Oupnek'hat once, he becomes pure; Conformity works that which is not (which are not), those concordances become.

And what he reads twice, with the place (in turn) of the son [x] Mahadiw is done.

What he reads three (3) times becomes Mahadiw; that is, the light of lights, and (being) becomes a bright [light].

This word is right: this word is right: and worthy of reverence, who is the head of all, he said this, he said this.

The absolute is Oupnek'hat Athrb sar, from Athrban Beid (excerpt).
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Fri Apr 07, 2023 5:32 am

10. Oupnek'hat Hensnad, Ex Athrban Beid (excerptum).
[Latin Version]

Goutam rek'heschir ante Sant sadjat cum ivisset, petiit, quod: o digne veneratione, et o sciens omnes scientias, sine volitione mercedis; o sciens libros [x] makt et liberationis (salutis)! via cognitionis veri (entis) et liberationis, quodnam est?

Sant sadjat dixit: illud quod Mahadiw, ex omnibus Oupnek'hat (libri) Beid, quod [x] unificationis est, verificatum ut monstravit (cerfum asseveravit), cum Parbati dixit, illud ego cum te (tibi) dicam.

Haec secreta (mysteria) tegenda sunt, et cum aliquo (cuicunque) dicenda non sunt; cum loco (vice) thesauri doctorum (scientiae) est (sunt).

Hic halitus, qui hens[1] [1. Respirando, sonus hens, hens revera efficitur, et aurem percutit.] dictus, intrat et exit; quisquis illum scit, in hoc mundo opes summas obtinet, et in illo (altero) mundo makt et liberatus (salvus) fit.

Cum illo (nunc) quod expositionem [x] hens et pram hens facio; et hanc cum aliquo (illi) oportet dicere, qui Brahm tschari sit, id est, petens (quaerens) Deum sit, et sensus internos et externos suos in vinculum firmae retentionis adduxerit, et servitium (obsequium, famulatum) [purum] pir (seni, magistro, institutori) fecerit, et super Beid ([x] Beid) fidem habuerit.  

Hoc mantr, quid hens hens est; id est1 [Man o im man o im. Omnia in existentia consistunt; existentia, in vita; vita, in respiratione (pran), seu halitu. Animantia quaelibet, halitum afflando, sonum hens, hens reddunt; id est, ego id (verum) ens sum, id (verum) ens sum.], ego id sumus, ego id sumus; semper in animantibus plenum est (omnia animantia implet, ab omnibus animantibus profertur), et ullus aliquis id non scit: quemadmodum ignis in omnibus lignis est, et inventus non fit (visu non attingitur); [et] secus (nisi) e cura (conatu) et quaesitione scitus non fit quemadmodum in grano oleum est, et secus a cura et quaesitione scitum non fit, et super non venit (non exit, non exprimitur).

Quisquis modum [x] scire id obtinet, sine cessatione fit.

XCIV. Brahmen.

2 [Modus [x] maschghouli, cujus ope homo gaudium sternum, forma scientiae, purus intellectus, pranou, oum, efficitur.] Oportet quod cum talo pedis, viam (foramen) podicis (anum), quod tschekr primum est, liget (claudat, obturet): et apan ventum, qui semper e latere [x] paiin (deorsum) tendens est, cum sursum ut attraxit, e latere manus dextrae, (et) tribus (3) vicibus super circa tschekr secundum, quod inter membrum particulare (penem) et umbilicum est, circumire fecit; cum umbilico (ad umbilicum), quod tschekr tertium (3) est, pervenire fecit; et ex illo loco, cum tschekr quarto (ad tschekr quartum), quod in medio cordis est, pervenire fecit; et e tschekr quinto (5), quod jugulum (guttur) est, transire fecit; cum tschekr sexto (6) (ad tschekr sextum), quid extremitas intra nasum (interna nasi) inter duo supercilla est, faciat pervenire; in illo loco pran ventum retentum faciat: ipse ille apan ventus, [qui] (ad) hunc locum pervenit, [x] pran (halitus, respirationis) nomen obtinet.

Et in cerebro suo, imaginando sibi representatum nomen magnum, quod oum est, faciat; et sciat, quod, Brahmi, quod hoc nomen ejus est, is ego sum: et vocem (sonum) anahed, quod sine colore est, et sicut crystallus purum est; id est, vocem universalem, sine divisione, et (quae) in toto corpore plena est (corpus totum implet), eam puram [et sine cessatione], et sine colore, et sine littera ut scivit, maschghouli faciat.

Ipsa illa vox anahed, pram atma est, et Brahm est.

Et imaginando sibi repraesentatam hanc vocem, quae in omni plena est (omne implet), in medio cordis nilouferi (nenupharino) faciat; et hoc sciat, quod, ipse hic maschghouli adjpa est, quod sine schoghl maschghoul (sine meditatione meditantes, naturaliter, homine de hoc non cogitante), in nocte-die viginti et unum mille, et sex (6) centis vicibus1 [Haec computatio, pro qualibet aspiratione et respiratione, dat quindecim minuta secunda (15").] in omnibus animantibus, ipse cum seipso (in se) fiat.

Et cum [x] scire hoc maschghouli, ens, quod forma lucis est, et purum, et immune (ab omni) est, et luci ejus similis non est, et lux ejus est in sole (et) luna, et lux ejus est in omni, [et lux ejus est] admodum subtilis, sciat, quod illa [lux] ego sum.

Quoad hanc significationem non intellexit, hens est; id est, djiw atma est: quando hunc intelligit, pram hens fit; id est, pram atma fit.

Lucis kourour kourour (centies millies centum millia) solis, cum luce (ad lucem) illius djiw atma, qui pram hens et pram atma factus est, non pervenit (non appropinquat).

Quisquis cor suum in vinculum firmae retentionis adduxit, is cum hac luce suprema (ad hanc lucem supremam) pervenit.

Et si cor in vinculum suum [et retentionem (suam)] (adductum) non fecit, cor ejus in octo (8) foliis, quae super circa ipsum illud cor nilouferi sunt, iter facit (circuit).

Cum illo folio (ad illud folium) quod facie ad faciem orientis est, tempore quo pervenit; ei volitio mercedis simul provenit (mercedem expetit): tempore quo cum folio, quod facie ad faciem anguli inter orientem et meridiem est, et akni nomen habet, pervenit; ei debilitas (torpor, lentitudo), et somnus venit: tempore quo cum folio, quod facie ad faciem meridiei est, pervenit; ei ira et duritas cordis provenit: et tempore quo cum folio, quod facie ad faciem anguli inter meridiem et occidentem est, pervenit, quod nirat nomen habet; ei propensio [x] facere peccata, fit: tempore quo, cum folio, quod facie ad faciem occidentis est, pervenit, ei laetus status, et apertio (cordis) vultum dat (apparet, contentus redditur), et propensio (in) ludo fit: tempore quo cum folio, quod facie ad faciem anguli inter occidentem et septentrionem est, et baip nomen habet, pervenit; ei propensio super [x] ire et motu, fit: et tempore quo cum folio, quod facie ad faciem septentrionis est, pervenit; ei volitio copulationis, et commercii (rei) cum femina fit: tempore quo cum folio, quod facie ad faciem anguli inter septentrionem et orientem est, quod ischan nomen habet, pervenit; ei propensio cum (in) liberalitate et munificentia fit: et tempore quo in medium cordis nilouferi venit; illo tempore, ei propensio (in) derelictione et separatione (solitudine, coelibatu) fit: et tempore quo super circulo (circulatim) extra circulum foraminis cordis circuit; evigilatus fit: tempore quo intra circulum (foraminis) cordis in medium venit; somnus venit: tempore quo in foramen, quod aequale grano schali est, ingreditur; sak'hepat, fit, id est, somnus cum quiete, quod, in illo tempore, somnium non videt: tempore quo cor nilouferi transgreditur; in teria [et in nad) intrat; id est, hujusmodi djiw atma cum existentia apparente (sic) augescente, in atma ingreditur: tempore quo djiw atma in voce anahed destructus fit, et existentia apparens [x] djiw atma [omnino] supersurgit (evanescit); illo tempore pram Brahm, quod creator magnus est, et pram atma, quod anima magna est, fit: tempore quo o maschghoui adjpa cum hoc loco (in hunc locum) pervenit, maschghouli absolutus fit.

Hoc omne quod memoratum fuit, omne a corde intellectum fiat.

Porro cor oportet intelligat, quod, e corde quomodo anahed caput superpercutiat (ad caput perveniat).

Ipse hic unus djiw atma (est), qui cum auxilio cordis, x] anahed audit.

Nad decem divisiones (specierum) est1 [In ms. meo hic legitur; Brahmen absolutum est; vocabulum Brahmen lituratum. Ista desunt in ms, nationali.].

Vox (sonus) [x] nadi, quod primum supersurgit (exit), similis est voci parvuli passeris, quod tschen facit.

Et vox [x] nad secundi, cum iteratione (duplicatione) est; quod tschen tschen sit.

Et vox [x] nad tertii (3), similis voci [x] kantha est, quod campana est.

Vox [x] nad quarti, similis voci est, quae e schank'heh, quod alba margarita-(concha margaritae) sit, venit.

Et vox [x] nad quinti (5), similis voci [x] bin est, quod instrumentum notum est.

Et vox [x] nad sexti (6), similis voci [x] tal est, quod in saltatione simul via (cum) [x] pak'haoudj tractant (quibus simul ludunt).

Vox [x] nad septimi (7), similis voci est, quae ex fistula (arundine e) ligno bans (bambou), quid illam bansri dicunt, in tempore [x] probe cum aure (juxta aurem) transmittere (ponere), venit.

Vox [x] nad octavi (8), similis voci [x] pak'haoudj, quod, in tempore [x] manu percutere super pak'haouadj, apparens fit (exit).

Et vox [x] nad noni (9), similis voci buccinae parvae est, quod, in tempore [x] tractandi (hoc instrumentum), venit.

Vox [x] nad decimi (10), similis voci fremitus (rugitus) nubis, (quod) dda dda dda, cum taschdid (d duplicato), dicit.

Et vox novem (9) nad, quod supra dictum est, in tempore [x] selouk1 [Tempos [x] selouk, est tempus quo, in quacunque secta, cultui externo vacant, cum ceremoniis, in libris Beid prescriptis, celebrato.] apparens fit: et illa relinquenda est. Oportet quod in vinculo illarum vocum (illorum sonorum, homo) non maneat Cum voce (voci) [x] nad decimi (10), quod [similis] voci [x] fremere nubem est, semper maschghouli faciat, et hanc non relinquat; quod vox [x] anahed ipsa haec (vox) est.

Signum (miraculum) [x] nad primi, hoc est; quod, tempore quo hoc nad audit, pili totius corporis [x] maschghoul stantes fiunt (sese erigunt).

Signum [x] nad secundi, illud est, quid, tempore quo illud nad audit, in membris corporis ejus torpor productus fiat.

Et signum [x] nad tertii (3), hoc est, quod, tempore quo illud nad audit, cordi et membris illius maschghoul molestiam amoris productam faciat.

Signum [x] nad quarti hoc est, quod, tempore quo hoc nad audit, caput [x] maschghoul cum gyratione (in gyrationem) ingrediatur; quemadmodum ex nimietate ([x] bibere) ebrius fit.

Signum [x] nad quinti (5), hoc est: tempore quo hoc nad audit, e cerebro illius maschghoul [x] deorsum venire (descendere) aqua vitae initium facit.

Et signum [x] nad sexti (6), hoc est: tempore quo hoc nad audit, illa aqua vitae in guttur ejus deorsum veniat (descendat ), et is (illam) comederit.

Et signum [x] nad septimi, hoc est, quod, tempore quo hoc nad audit, maschghoul illi (voci) dominus manifestationis (apertionis) efficitur, et verba cordis hominis invenit (comprehendit, intelligit), et super internis apprime videns fit, voces multum longe longe (remotissimas) audit, et res multum longinquas videt.

Et signum [x] nad octavi (8), hoc est: tempore quo hoc nad audit, cum (e) contrario hominis, principium vocum (sonorum) [x] nad, quod in intra omne apparens fit, et homines illud non audiunt, et non comprehendunt, illam vocem (originalem) [x] nad audit, [et comprehendit].

Signum [x] nad noni (9), hoc est, quod, tempore quo hoc nad audit, maschghoul cum illa voce (huic voci) hoc modo subtilis fit, quod, (ad) ad quemcunque locum [vult, potest ire, et ab oculo cujuscunque] vult, seipsum potest tegere: is omne potest videre; quemadmodum oi Fereschtehha omne possunt videre, et eos ullus aliquis non potest videre.

Et signum [x] nad decimi (10), et anahed schabd hoc est: tempore quo hoc anahed [audit o maschghoul cum hoc (huic) anahed], quod vox universalis, sine divisione est, Pram Brahm fit; id est, creator magnus fit.

Tempore quo cor [x] maschghoul, cum tantummodo audire [x] anahed, destructum fit (annihilatur), o maschghoul ipse anahed fit: et sanklap et baklap, quod volitio puri (boni) et mali sit, cum nunc (ipso momento) omne (haec ambo) adurit; pan et pap, quod opus purum et malum sit, ab eo longe fit: quidquam non manet.

Et ille maschghoul, sadaschou fit; id est, gaudium aeternum fit; et forma scientiae factus, (talis) manet; et forma lucis factus, omni loco plenus efficitur (omnem locum implet); pura puritas, et purus intellectus, et hasti aeternum (existentia aeterna), et immunis (ab omni), et quies pura factus, (talis) manet, et omni (enti) quietem largitur.

Et nomen illius maschghoul, pranou, quod oum est, nomen summum (illius) est: et significatio illius, hoc est, quod: id (ens) ego sum; id est, ens colligens (comprehendens in se) omnia nomina et qualitates, fit.

Hoc est verbum magnum (libri) Beid.

Absolutum est Oupnek'hat Hensnad, ex Athrban Beid (excerptum).


10. Oupnek'hat Hensnad, Ex Athrban Beid (extract).
[English Version by Google Translate]

Goutam rek'heschir before Sant sadjat when he had gone, he asked that: O worthy of veneration, and O knowing all knowledge, without volition of reward; O knowing the books of [x] makt and liberation (salvation)! What is the way of knowledge of truth (being) and liberation?

Sant sadjat said: that which Mahadiw, of all the Oupnek'hat (books) Beid, which is [x] of unification, verified as he pointed out (deer asserted), when he said to Parbati, I will tell that with you (to you).

These secrets (mysteries) are to be covered, and are not to be told to anyone (anyone); with the place (vice) of the treasure of the teachers (of knowledge) is (are).

This breath, which hens[1] [1. By breathing, the sound of a hen, a hen is really made, and strikes the ear.] said, it enters and exits; whoever knows him obtains the highest wealth in this world, and in that (other) world he becomes makt and liberated (saved).

With that (now) that I make the exposition [x] hens and pram hens; and it is necessary to say this with someone who is Brahm tschari, that is, who is seeking (seeking) God, and has brought his internal and external senses into a bond of firm retention, and service (obedience, servant) [pure] pir (seni , a teacher, an instructor) he did, and he had faith in Beid ([x] Beid).

This mantra, what a hen is a hen; that is 1 [Man o im man o im. All things consist in existence; existence, in life; life, in respiration (pran), or breath. All living things, breathing in their breath, make the sound of hen, hen; that is, I am that (true) being, I am that (true) being.], I am that, I am that; it is always full in living things (it fills all living things, it is brought forth by all living things), and no one knows it: just as fire is in all trees, and is not found (it is not touched by sight); [and] otherwise (unless) through care (effort) and inquiry it does not become known, just as there is oil in a grain, and otherwise through care and inquiry it does not become known, and it does not come over (it does not come out, it is not expressed).

Whoever obtains the method [x] to know it, it is done without ceasing.

94 Brahman.

2 [The method [x] of maschghouli, with the help of which man is made the joy of the sternum, the form of knowledge, the pure intellect, pranou, oum.] . almost) and the navel is, he made it go round; with the navel (to the navel), which is the third tschekr (3), he caused it to reach; and from that place, with the fourth tschekr (to the fourth tschekr), which is in the middle of the heart, he caused it to reach; and from the fifth (5) tschekr, which is the throat (guttur), he caused it to pass; with the sixth tschekr (6) (to the sixth tschekr), what is the extremity within the nose (the inside of the nose) between the two eyebrows, let it reach; in that place pran causes the wind to be restrained: that very apan wind, [which] (to) this place, [x] obtains the name of pran (breath, respiration).

And in his brain, imagining the great name represented to him, which is the egg, he makes; and let him know that, Brahmi, which is his name, I am he; that is, the universal voice, without division, and (which) is full in the whole body (fills the whole body), it is pure [and without ceasing], and without color, and without letter, as he knew, maschghouli do.

That very word anahed, pram is atma, and is Brahm.

And imagining this voice represented to him, which is full in everything (fills everything), let him make a waterlily (water lily) in the middle of his heart; and let him know this, that he himself is a maschghoul adjpa, that without schoghl maschghoul (meditating without meditation, naturally, a person not thinking about this), in the night and day twenty-one thousand and six (6) hundred times1 [This calculation, for every aspiration and respiration, he gives fifteen minutes and a second (15").

And when [x] you know this maschghouli, a being that is the form of light, and is pure and immune (from everything), and is not like its light, and its light is in the sun (and) the moon, and its light is in let everyone, [and its light is] very subtle, know that that [light] is me.

Because he did not understand this meaning, he is a chicken; that is, djiw is atma: when he understands this, he becomes pram hen; that is, pram becomes atma.

The light kourour kourour (hundreds of thousands of hundreds of thousands) of the sun, with the light (to the light) of that djiw atma, who has become pram hens and pram atma, does not reach (does not approach).

Whoever has brought his heart into the bond of firm restraint, he has reached this supreme light (to this supreme light).

And if the heart has not been (brought) into its bond [and (its) retention], its heart travels (circulate) in eight (8) leaves, which are on the niloufer around that very heart.

With that leaf (to that leaf) which is face to face in the east, at the time it arrives; to him the desire for reward comes at the same time (he asks for reward): at the time when he arrives with the leaf, which faces the angle between the east and the south, and has the name of Akni; weakness (numbness, slowness), and sleep comes to him: at the time when he arrives with the leaf, which is face to face with the south; anger and hardness of heart proceed from him: and at the time when he reached the leaf, which is face to face in the corner between the south and the west, that has the name nirat; the tendency [x] to commit sins occurs to him: at the time when he reaches the leaf, which faces the west, he is in a happy state and the openness (of the heart) gives him a face (appears, is rendered content), and the inclination is (in) play : at the time when he arrived with the leaf, which is face to face in the angle between the west and the north, and has the name of baip; He has a propensity to go over [x] and to move; to him the volition of copulation and intercourse (rei) with the woman takes place: at the time when he arrives with the leaf, which is face to face in the corner between the north and the east, which has the name ischan; He is inclined towards him with (in) liberality and munificence: and at the time when he comes to the middle of the niloufer's heart; at that time, he becomes prone to abandonment and separation (solitude, celibacy); he is awakened: at the time when he comes into the middle of the circle (hole) of the heart; sleep comes: at the time when he enters the hole, which is the size of a grain of sand; sak'hepat, it becomes, that is, sleep with rest, because, at that time, he does not dream: at the time when the heart of the niloufer is transgressed; it enters in teria [and in nad]; that is, when the apparent existence (sic) of this type of atma increases, it enters into the atma: at the time when the djiw atma is destroyed in the voice of anahed, and the apparent existence [x] of the djiw atma [completely] rises up (disappears); at that time pram Brahm, which is a great creator, and pram atma, which is a great soul, becomes: at the time when o maschghoui adjpa reaches this place (in this place), maschghouli becomes absolute.

Let all this that has been mentioned be understood from the heart.

Furthermore, the heart must understand that, from the heart, how the anahed can strike the head (reach the head).

He himself is one djiw atma, who hears with the help of the heart, x] anahed.

Nad is ten divisions (of species)1 [In ms. mine is read here; Brahman is absolute; the term Brahmen is translated. These are missing in the national ms.].

The voice (sound) [x] of the nadi, which first rises (goes out), is like the voice of a little sparrow that makes a tschen.

And the word [x] nad of the second, with repetition (duplication); that tschen is tschen.

And the word [x] nad of the third (3) is similar to the word [x] kantha, which is a bell.

The voice [x] nad of the fourth, is similar to the voice, which comes from schank'heh, which is a white pearl (pearl shell).

And the word [x] nad of the fifth (5) is similar to the word [x] bin, which is known as an instrument.

And the voice [x] nad sixth (6), is similar to the voice [x] such that in the dance together the way (with) [x] pak'haoudj handle (with which they play together).

The voice [x] nad of the seventh (7), is like a voice, which comes from a pipe (a reed from) a bans tree (bamboo), what do the bansri call it, at the time [x] it is good to transmit (put it next to the ear) with the ear .

The voice [x] nad octavi (8), similar to the voice [x] pak'haoudj, which, at the time [x] strikes with the hand on the pak'haouadj, becomes apparent (comes out).

And the voice [x] nad noni (9) is like the voice of a small trumpet, which, when [x] is handled (this instrument), comes.

A voice [x] nad decimi (10), similar to the voice of the roaring (roaring) of the clouds, (which) dda dda dda, with taschdid (d doubled), he says.

And the word nine (9) nad, which was said above, appearing in the time [x] selouk1 it is done: and she must be left. It is necessary that he should not remain in the bond of those voices (those sounds, man). that the voice [x] anahed is this very (voice).

The sign (miracle) [x] nad of the first, this is; that, at the time when he hears this nad, the hairs of the whole body [x] of the maschghoul become standing (stand up).

The sign [x] of the second nad is that, at the time when he hears that nad, numbness is produced in the members of his body.

And the sign [x] of the third nad (3) is this, that, at the time when he hears that nad, he causes the heart and limbs of that maschghoul to be troubled by love.

The sign [x] of the fourth nad is this, that, at the time when he hears this nad, the head [x] of the maschghoul goes into rotation (into a rotation); just as from excess ([x] drinking) he becomes drunk.

The sign [x] of the fifth nad (5) is this: at the time when he hears this nad, the water of life begins to come down from the brain of that maschghoul [x].

And the sign [x] of the sixth nad (6) is this: at the time when he hears this nad, let that water of life come (descend) down his throat, and he shall eat (it).

And the sign [x] of the seventh nad, this is that, at the time when he hears this nad, the maschghoul becomes the master of that (voice) manifestation (opening), and finds (comprehends, understands) the words of the man's heart, and becomes exceedingly clairvoyant over the internals, voices He hears a great deal from far away, and sees things far away.

And the sign [x] nad of the octave (8) is this: at the time when he hears this nad, with (e) the opposite of man, the beginning of voices (sounds) [x] nad, which becomes apparent within everything, and men do not hear it, and they do not understand, that (original) voice [x] nad hears, [and understands].

The sign [x] nad noni (9), this is that, at the time when he hears this nad, the maschghoul with that voice (this voice) becomes subtle in this way, that, (to) whatever place [he wants, he can go, and from he can cover himself with the eye of whoever] he wills: he can see everything; just as the Fereschtehha can see everything, and no one can see them.

And the sign [x] nad of the tenth (10), and anahed schabd is this: at the time when this anahed [hears o maschghoul with this (this) anahed], which is the universal voice, without division, Pram Brahm becomes; that is, the creator becomes great.

At the time when the heart [x] of the maschghoul, when he only hears [x] anahed, is destroyed (annihilated), O maschghoul himself becomes anahed: and sanklap and baklap, because the volition of pure (good) and evil is, when now (at the very moment) all (both of these) burns; pan and pap, which work is pure and bad, is far from it: nothing remains.

And he becomes a maschghoul, a sadaschou; that is, eternal joy becomes; and having become the form of knowledge, (such) it remains; and being made the form of light, it is made full in every place (it fills every place); pure purity, and pure understanding, and hast eternal (eternal existence), and immune (from everything), and having become pure rest, (such) remains, and bestows rest on every (being).

And the name of that maschghoul, pranou, which is an egg, is the supreme name (of him): and the meaning of that is that: that (being) I am; that is, a being collecting (comprising in itself) all names and qualities, becomes

This is the great word (of the book) Beid.

The absolute is Oupnek'hat Hensnad, from Athrban Beid (excerpt).
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am

Re: Oupnek'hat, by Anquetil Duperron

Postby admin » Sat Apr 15, 2023 3:40 am

OUPNEK’HAT SARBSAR 1 [Supra, No. III, p. 13 5 Antrteheh.], e Rak Beid (excerptum).
[Latin Version]

Via [x] obtinere [x] atma, ipsa haec cognitio est; et actio quam oportet facere, ipsa haec (via) est: et ipsa haec via cognitionis, Brahm est; et ipsa haec vera est.

Ex hac via cognitionis errans per incuriam non oportet (homo) sit; ethane viam ut reliquit, viam aliam, viam aliam non oportet capiat.

Magni praecedentes hanc viam non reliquerunt.

Et quisquis hanc viam reliquit, praetextum (excusationem) dedit.

Et conforme huic ipsi (rei) in mantr [x] Beid est:

Tres (3) divisiones (portiones) e creaturis hanc viam reliquerunt; id est, viam cognitionis et operis.

Et plures in opus ingressi, cum ipso hoc igne (huic igni) maschghoul fuerunt.

Et plures cum sole (soli), qui in hoc mundo lumen suum expansum ut fecit (sic) mansit, maschghoul fuerunt.

Et plures cum vento, qui in omnibus djehat (spatiis) plenus factus (illa replens) mansit, maschghoul fuerunt.

Illae tres (3) divisiones creaturae, quae viam cognitionis et operis, id est, retentionem (sensuum) transierunt (reliquerunt2 [Persarum, AEgyptiorum, et forte Graecorum cultus hic indicari videtur; nulla christianisini, nec mohammedismi mentio facta: hinc libri Oupnek'hat, et [x] Beid in eo citatorum, antiquitas. Supra, T. I, Monitum etc. p. VII.] ex) his una, ex animantibus, volatile, et pascens (armentum), et ex hominibus etiam, qui similes iis sint; et altera, vegetabile, sive fruges (grana) sive herba sit, sive arbor; alia, res terrae; ex illis (rebus) quod non praeterierunt (iis sese addixerunt, cultum praebuerunt); plures, cum igne (igni) maschghoul redditi, ignis cultores facti sunt, et cum mundo (ad mundum) ignis pervenerunt: et plures, cum sole (soli), quod lumen ejus expansum est, maschghoul effecti, solis cultores facti sunt, et cum mundo (ad mundum) solis pervenerunt: et plures, cum vento, qui in djehat plenus est (spatia replet), maschghoul redditi, venti cultores facti sunt, et cum mundo (ad mundum) venti pervenerunt.

Akt akt, quod homines dicunt; id est apparens faciens omne, (esse) ipsam hanc terram, apparens fatientem (omne) oportet scire.

Significatio [x] akt, haec est, quod, ex eo omnes res apparentes fiunt; cum e terra omnis res crescat, et apparens fiat: proinde terra apparens faciens omne est.

Et in illis aiethai [x] Beid, quod akt nomen habet (quae akt nomen habent), expositio (elogium) solis est.

In terra etiam ignis cum loco (vice) solis est:

Ex illis aietha, utilitas quae sumpta fiet? in terra utilitas ex alimento sumpta fit: omne ex alimento nutritionem obtinet.

Et ipse hic mundus [x] fezza (atmosphera) apparens faciens omne est.

Cum ex illis aietha omnis res apparens fiat, et in fezza volatilia volent, et apparentia fiant: (proinde) fezza apparens faciens omne est.

Et sol mundi [x] fezza, ipse hic ventus (aer) est; et fruges (grana), quae e terra magnae (alter) fiunt, in mundo [x] fezza crescunt.

Ipse hic mundus [x] behescht apparens faciens omne est.

Pluvia quae ex illo mundo descendens fit, et omnia crescrentia faeit crescere.

In illo mundo ipse hic sol, sol est; et fruges (grana), quod causa illorum pluvia fiat, alimentum illius mundi est: quid? (nam) omne ex alimento nutritionem obtinet.

Hie maschghouli cum mokelan ([x] mokelan) [x] extra (externis) est.

Maschghouli cum intra corpus (interioris corporis) hic est:

Quod ipsa haec persona apparens faciens omne est; quod ab hac persona (e qua persona) productio natorum fiat: oportet quod seipsum apparens facientem omne (homo) ut scivit, cum seipso (sibi ipsi) maschghouli faciat.

Os ipsius hujus personae etiam apparens faciens omne est; quemadmodum terra apparens faciens pmne est. Et loquela illius oris, sol est: et aiethai [x] Beid, alimentum illius: quid? (nam) omne ex alimento nutritionem obtinet.

Ipse hic nasus personae [usque ad1 [In meo ms. cum extremitate (ad extremitatem).]] extremitatem foraminum nasi, quod in subter inter duo supercilla est, apparens faciens omne est; quemadmodum mundus [x] fezza apparens faciens omne est. Et sol illius (nasi), pran est: et aiethai [x] Beid, alimentum illius; id est, mentio cum retentione halitus facta sit; quod omne ex alimento nutritionem obtinet.

Ipse hic visus personae apparens faciens omne est; quem-admodum mundus [x] behescht apparens faciens omne est Et sol illius, oculus est: et aiethai [x] Beid, alimentum illius; omnia ex alimento nutritionem obtinent.

Proinde akt, quod productum faciens omne est, cum maschghouli externo et interno conforme fit: et alimentum etiam in omni loco conforme fit (cuilibet loco, rei congruum est); quod (quia) omnia cum eo viventia sunt, et ex eo motum faciunt; et ex ipso hoc alimento super hunc mundum et super ilium mundum victoriam obtinent: omnis mundus etiam ex alimento est, et etiam comedens alimentum.

Et terra etiam alimentum est, et etiam comedens alimetum:  et terra (mundus alter, behescht) etiam alimentum est, et etiam comedens alimentum.

Cum omne ex ea crescat, alimentum est: et cum ex (rebus) crescentibus ejus (ex ea), quod korban factum fiat, alimentum [x] Fereschtehha efliciatur; et e pluvia, quae ex illo mundo venit, alimentum [x] Fereschtehha efficiatur; et e pluvia, quae ex illo mundo venit, alimentum terrae fiat; comedens alimentum (terra) est.

Proinde terra etiam edens est, et etiam edulium: et ille (alter) mundus etiam edens est, et edulium etiam est; id est, omnes mundi edentes, unus alterum, et edulium, unus alterius sunt1 [Terra, e qua omnia crescunt, dum korbano [x] fereschtehha enutrit, alimentum  est; dum pluviam sorbet, comedens: coelum (behescht, fezza), pluvia ex eo dilapsa, et a terra absorpta, alimentum est.; per Fereschtehha vero, korbano nutritos, comedens est.].

Quicunque hoc modo intelligit, edens totum mundum et edulium totius mundi fit: et, quamvis omne edens et edulium, unum (erga) alterum sit; attamen sciens hanc significationem dominus omnis (rei) eflicitur: is dominum non habet: ex alimento, quod robur servitii divini (ad cultum Dei, ex eo) simul venit, victoriam super illum mundum (super behescht) obtinet; et a [x] dare alimentum (omnia). subjecta ei fiunt.  

Explicatio productionis aquae genitalis (spermatis).

Figura totius mundi, quod Pradjapat est, semen genitale (sperma) ejus, oi Fereschtehhai mokel (praefecti) sensuum, sunt: et semen genitale [x] Fereschtehha, pluvia est: et semen genitale pluviae, vegetabilia est: et semen genitale vegetabilium, alimentum (est: et) semen genitale alimenti, ipsum hoc semen genitale: (et) semen genitale seminis genitalis, corpora animantium: et semen genitale corporum, corda: et semen genitale cordium, intellectus est (sunt): et semen genitale intellectuum, loquelae, id est, loquela post [x] intelligere est: et semen genitale loquelaa, opus est: et opus et figura, persona est: et persona mundus Dei est: et hic mundus Dei, forma alimenti est: et alimentum forma lunae est; id est, mokel omnium vegetabilium est.

Quisquis hoc corpus (esse) [formam] mundi Dei, et formam alimenti, et formam lunae ut scivit, maschghouli facit, in mundum lunae ut pervenit, forma lunae fiat: et alii eum (esse) lunam ut sciverunt, cum eo (illi) maschghoul fiant.

Prani, quod forma [x] Brahm est, in corpus, quod mundus Dei est, cum hoc modo ingreditur.

1 [In ms. nationali nec titulus, nec alinea est: textus pergit; et sensus id postulat, phrasi precedenti introitum [x] pran in corpus indicante. Vel titulus, expositio [x] venire etc. anti phrasim, Prani, quod forma etc. ponendus erat.] Expositio [x] venire [x] pran in corpus.

Primum, e via capitis (extremitatis) digitorum pedis, intravit: illud membrum pedis nomen obtinuit.

Ex illo loco, cum crure (ad crus) ut pervenit, illud membrum cruris nomen obtinuit.

Post ab illo (postea), [Brahm] cum [x] pran dixit: locum sume, qui amplitudinem habuerit. Cum ventre (in ventrem) intravit: illud membrum ventris nomen obtinuit.

Post ab illo, Brahm jussit (dixit), quod, in locum majorem ab hoc (ventre) intra. In pectus intravit: illud membrum pectoris nomen obtinuit.

Discipuli [x] Sarkeratschheh rek'heschir, quoniam calorem naturalem in stomacho invenerunt, ipsum illum calorem naturalem (esse) Brahm ut sciverunt, cum eo (illi) maschghouli faciunt: discipuli ex illo (illius) rek'heschir, cor, quod in medio pectoris est, ipsum illud cor Brahm (esse) ut sciverunt, cum illo (illi) maschghouli faciunt. Quibusque ambobus locis, Brahm est.

Post ab illo, pran e pectore cum sursum tendens fuit, et in capite locum suum fecit: illud membrum capitis nomen obtinuit.

Et caput, e collo usque ad cerebrum est: et hae divitiae in illo loco est (sunt); quod, visus sit, et auditus sit, et loquela sit, et cor1 [Observandum potentiam cordis cogitantis, hic poni in capite; infra, No. C, p. 58, in pectore.] sit, et odoratus sit.

Quoniam hae omnes divitiae (virtutes, potentiae) in capite sunt, illud membrum capitis nomen obtinuit.

Quicunque super illa significatione attente considerans fit, omnes opes ei (acquisitu) faciles hunt, et omnes sensus submissi (subjugati) ei hunt.

Disputatio sensuum, cum uno alterius.

Omnes sensus in capite (puncto) magnitudinis suae (super magnitudine sua) cum uno alter sermocinationem fecerunt quod, nos magni sumus: et quisque unus dixit, quod, ego super habens (sustentans) corpus sum. Et ratum dederunt (fecerunt), quod; omnes, unus unus (unus post unum) e corpore extra eamus: e [x] ire (abire) quocunque, quod corpus cadet et periens fiet, super habens corpus ipse ille est.

Loquela abiit: corpus mutum factum est; sed comedebat et bibebat. Visus abiit: corpus non videns (coecum) factum est; id comedebat, bibebat. Auditus abiit: corpus surdum factum est; sed comedebat, et bibebat. Cor abiit: corpus quidquam non intelligebat, et non recogitabat; sed comedebat et bibebat. Pran abiit: corpus cecidit, et dispersum factum est (in partes putrefactione labentes divisum).

Corpus e respectu (causa) dispersionis (membrorum) scherir (cadaveris) nomen obtinuit.

Quisquis dispersionem corporis hoc modo intelligit, peccata, quae inimici interni ejus sunt, et inimici externi ejus etiam omnes, sicut corpus cadunt et dispersi fiunt (in partes dividuntur).

Sensus denuo, cum uno alter contentionem (disputationem) fecerunt, et dixerunt, quod; ex [x] intrare quocunque corpus supersurget, is magnus et super habens (sustentans) corpus est.

Unus unus (unus post unum) intraverunt: corpus super non surrexit.

Quando pran intravit, corpus super surrexit.

Ex ipso hoc respectu (idcirco) nomen [x] pran, akt fuit; id est, apparens faciens omne, et super habens (sustentans) corpus.

Omnes sensus cum pran dixerunt, quod; tu super habens (sustentans) omne; tu dominus noster es; nos omnes ex te sumus.

Conforme huic significationi, in mantr [x] Beid memoratum est, quod; omnes sensus cum pran dixerunt, quid; tu e nobis es, et nos e te sumus.

Quoniam sensus sciverunt, quod pran (ens) magnum est, omnes potentias (virtutes) suas cum eo (in eum) transire fecerunt; et is approbatum fecit (assensum praebuit).

Quandoquidem omnes illi (sensus) magnitudinem cum pran dederunt, et pran, illam approbatam fecit (libenter accepit), et ortus [x] pran super omne apparens fuit, pran, [x] prabat nomen obtinuit; id est, mani sincerum (verum).

Et quoniam omnes sensus, tempore somni, in pran occasum faciunt, et deorsim eunt, nomen [x] pran, saim fit; id est, vespere.

In tempore vigiliae, quod rursum sensus apparentes facit, nomen [x] pran, aheh fit; id est, dies.

Et pran, tempore quo apan factus, omnibus sensibus occasum facit (illos omnes occidere facit), nomen ejus nox fit.


O mokel loquelae, quod ignis est, loquela ([x]) pran est: o mokel visus, quod sol est, visus ([x]) pran est: o mokel cordis, quod luna est, cor ([x]) pran est: o mokel ([x]) auditus, quod djehat est, auditus ([x]) pran est.

Vis (virtus) collectorum sensuum, pran est.

Hoc modo dictum fuit, quod, oi mokelan in corpore sensus sunt, oi mokelan extra, ignis, et sol, et luna, et djehat sunt.

Harnden, filius [x] rek'heschir memorati, qui doctus fuit, hoc modo dixit, quod; ego pran sum: cuicunque personae, aliquid quod cum me (mihi) non dat, proprietas (dominium) illius rei non est; id est, quidquid simul advenire factum fiat (acquisitum, collectum fiat), propter [x] pran est.

Quisquis illam rem propter [x] pran (esse) non scivit, dicas (quod) illa res in possessione ejus non est.

Veritatem [x] pran, quod collecti sensus est, ego qui Harnden rek'heschir sum, bene (recte) scio. Ego, cum maschghouli [x] pran, forma [x] pran factus sum.

Quisquis [x] pran, ipso hoc modo comprehendit, omnia animantia, sine libertate facta (quadam vi et necessitate) quid-quid habent, cum eo (illi) munus (donum) dant.

Pran, cum omnibus sensibus, et mokelan internis et externis, collectum hoc omne sati nomen habet.

Et, sat1 [In margine, s, nomen [x] pran.] nomen [x] pran est: et t nomen alimenti: et i, nomen solis.

Hoc, trabrat dicunt; id est, tres (3) res unum facere.

Quemadmodum tres (3) res in oculo sunt; quod, [x] album, et [x] nigrum, et pupilla sit.

Quicunque hanc veritatem [x] sati hoc modo scit, unquam mendacium non dicit: et si, quandoque mendacium etiam dicit, rectum (verum illud) sit (erit).

Pran loquelam suam funem tenuem cum effecisset, (et) nomina funi incisa (insculpta) fecisset, omnem mundum ligavit: quid? (nam) omnis mundus in vinculum nominis ceciderunt (omnia in mundo nomine cognita distinguuntur); et nomen e loquela productum fuit, et omnia nomina cum loquela dicta, fiunt.

Quisquis hoc scit: pran, cum loquela, [et] nominibus omne ligavit: et omnis mundus ei, similis personis quae, illas ligatas (aliquis) ut adduxerit, consensum muneris (dandi) faciat (praebeant), ei munus et tributum dant (dat).

Mensura brahti, quae magna mensurarum est, cum loco (vice) [x] pran est: et mensurae aliae [(vice) sensuum: quando-quidem pran cum loco (vice) regis corporis est; id est, omnes personae regibus munus et tributum dant], cum loco (vice) membrorum corporis [x] pran.

Et pran, quandoquidem cum mensuris coopertum fuit; ex hoc respectu (idcirco) mensuras tschehend dicunt; id est, [x] pran operuerunt.

Quisquis super veritate mensurarum hoc modo attente considerans fit, cum quocunque tractu (ad quamcunque regionem) quod eat, et quodcunque peccatum quod faciat, hae mensurae, peccata ut operuerunt, custodiam ejus faciunt.

Et conforme huic (significationi) in mantr [x] Beid alio etiam est; Dabrik tsema nomine rek'heschir dixit: prani, quod custodiens omnes sensus est, eum ego vidi; ipse hic pran est, quod custodiens omnem mundum (is) est. Semper in actione sua est (semper agit); et ullo tempore somnum non capit.

Et pran, cum quaque via it; id est, omni (rei) motum dat, et in corpore cum viis diversis circuit.

Et ipse hic pran in omnibus djehat et omnibus mundis plenus est (omnia spatia, omnes mundos replet): in medio horum motum facit.  

O pran, o Andr! id est, rex magne! omnes opus facientes mercedes opus sui, quemadmodum thesaurum in terra reconditum faciunt, in corporibus tuis custoditas habuerunt.

Omnes mundos pran comprehensos fecit (facit).

Bhout akasch, quod circumdans (comprehendens) omne est, et prani, quod forma mensurae brahti est, eum complexum fecit: et bhout akasch cum vi (robore) [x] pran stans est (subsistit).

Quemadmodum [x] bhout akasch pran custoditum habuit, omnia animantia, e Brahma sumpta (a Brahma incipiendo), usque cum formica, pran omne custoditum habuit.

Oportet (homo) sciat, quod: hujusmodi pran ego sum.

Et post ab hoc (post hoc) expositio divitiarum et magnitudinum [x] prani, quod omni loco plenus est (omnia loca implet), facta fit.

E loquela hujus pran, terra, quod vegetabilia ex ea producta fiunt; et ignis, quod coquens vegetabilia est, sicut duo filii producta facta.

Quemadmodum pater filio servitium ut praecepit, ab eo (diversas) res petit; loquela a terra et igne alimenta ut petiit, comedit. Haec ambo servitium ejus cum loco ut adduxerunt (illi servientia), omnem rem propter eam praesentem faciunt.

Quisquis divitias et magnitudinem [x] pran hoc modo intelligit, usque (ad) locum quo (ubicunque) terra et ignis est, omne submissum (subjugatum) ei fecerunt: et quoad terra et ignis stantia sunt (subsistunt), divitiae ejus stantes manent.

Ex halitu (e respiratione) ipsius hujus pran, quod odorem capit, duo filii; unus, fezzai, quod animantia in illo motum faciunt, et vox (sonus) ex eo audita fiat; secundus, ventus, quod odores suaves affert; producti fuerunt.

Quemadmodum pater filio servitium praecipit, hi [x] pran servitium faciunt.

Quisquis divitias et magnitudinem [x] pran hoc modo scit, usque (ad) locum quo fezza et ventus est (omni loco), omnia subjugata ei fiunt; quoad fezza et ventus est, divitiae ejus stantes manent.

Et a visu [x] pran duo filii; unus, mundus [x] behescht; quod, pluvia ex illo venit, et fruges (grana) crescere facit; secundus, sol, quod, & lumine ejus omnis res visa fit; producti fuerunt.

Quemadmodum pater filio servitium praecipit, hi visui et [x] pran servitium faciunt.

Ex auditu et [x] pran duo filii; unus djehat, quod voces ex eo veniunt, et causa [x] audire voces est; secundus, luna, quod cognoscens (cognoscere faciens) tempora operum est; productus est (producti sunt).

Et quemadmodum pater filio servitium praecipit, hi auditui et [x] pran servitium faciunt.

Et e corde [x] pran duo filii, unus aqua, quod purum faciens corpus, et augens fiduciam (fidem) est; secundus, Bran, mokel aquae, quod auctos faciens natos est; producti fuerunt.

Et quemadmodum pater filio servitium praecipit, hi servitium cordi [x] pran faciunt.

Quemadmodum aqua principium omnis (rei) est, quod omnia elementa ea collecta facit, et reliqua elementa officina (fabrica) ejus est: ipso hoc modo pran pater elementorum est, et omnia elementa officina ejus.

Cum elementa (esse) natos sensuum dictum sit, proinde elementa quomodo (esse) natos [x] pran, dictum fiat?

Dictum fit, quod quocunque tempore (quandocunque, cum) sensus nati [x] pran sint, elementa, quae nati sensuum sunt, certo nati [x] pran sunt futura: quidquid ex filio est, ex patre est; et illud quod ex patre est, e filio est.1 [Filii, et filiorum filii etc. corpus patris efficiunt; inde, quidquid e patre exit, e filio exit. Sic, ascendendo, omnia in unum resolvuntur.]

Ex hoc scitum fiat, quod, quidquid in intra corpus est; id est, in halitu (respiratione): et quidquid in extra corpus est; [id est], in horisonte est, unum est.

Sciens hoc verbum, Mehdas nomine, filiis (suis) hoc modo dixit, quod, ego sensus et [x] mokelan sensuum cum (me) ipso unum (esse) scio, et (me) ipsum cum sensibus et [x] mokelan sensuum unum scio: et ego, qui pran sum, haec omnia ex me producta fuerunt, nutrita (servata a) me sunt.

Pran mons est, quod visus, et loquela, et auditus, et cor in eo est; et haec in seipsum deorsum tulit (descendere fecit): et [x] pran, cum collectis his (rebus), Brahm guer nominant; id est, mons Dei.

[Montem Dei ex illo respectu dixerunt, quod fodina gemmarum sensuum est.]

Quisquis veritatem [x] pran hoc modo scit, super omnia peccata, quae inimici ejus sunt, victoriam obtinet; peccata, in seipso, deleta efficit.

Ipsum hunc pran, aschou dicunt; id est, motum dans omni.

Et ipse hic pran divitiae (opulentia) etiam est; et sine divitiis etiam est.

Oo Fereschtehha et oi mokelan, qui [x] pran divitias magnas (esse) ut sciverunt, cum eo (illi) maschghouli faciunt, cum illis (iis) divitias dat.

Ex hoc apparens est, quod, tempore quo homo somnum facit, halitus qui ex ore supervenit (exit), [vocabulum (sonus)] p'hou p'hou exit; ipsum hoc signum divitiarum est; quod oi mokelan sensuum cum hoc vocabulo (huic sono) maschghouli faciunt.

Et oi Djenian, quod [x] pran (esse) divitias magnas non sciunt, ex hoc est, quod cladem comedunt, et victoriam non obtinent.

Et ille qui [x] pran divitias sciens, maschghouli facit, is etiam similis [x] Fereschtehha fiat.

Quicunque veritatem [x] pran hoc modo scit, super omnia peccata, qui inimici ejus sunt, victoriam obtinet, et peccata in seipso destructa efficit (annihilat).

Et ipse hic pran mors etiam est, et [vita1 [Ms. nat. heiat, vita; in meo ms., pran, amanuensis incuria.]] etiam est.

Et in loco alio [x] Beid mantr etiam memoratum est: ipse hic pran est, quod, quocunque tempore cum (versus) deorsum motum facit, [x] apan nomen obtinet: et simul ac post (deinde) is [x] apan ligatus fuit, tempore quo cum (in) sursum tendens fiat, [x] pran nomen habet: quoad cum apan ligatus fuit (est), pran corpus ut reliquit (relinquens) non abit.

Et hic pran, quod sine cessatione est, ei mors non est: quoad cum corpore, quod moriens est, addictionem habet, cum corpore sit (est): et sensus, et corpus moriens semper cum pran sint (sunt).

Et ille ipse (a se) sine cessatione est: et corpus et sensus semper cum pran, in omni tempore, in diversis mundis, sursum et deorsum; id est, (in) gradibus [x] behescht, et gradibus descensus [x] douzakh, simul via (comites), unum (cum) altero sunt.

Pran, quod non moriens est, cum corpore et sensibus, quod moriens est; quando quaeque duo simul via (comites) sint, pran haec nutrit (servat).

Et ab his pran immunis est: quid? (nam) haec in contingentia cessationis sunt (contingere potest ut cessent): et pran sine cessatione est.

Quicunque hoc modo intelligit, in illum (superiorem) mundum ut ivit, sine cessatione fit: et omnes homines illius mundi eum (esse) sine cessatione vident.

Ipse hic pran, cum figura [x] porsch factus, in corpus intrat, quod calefaciens (calidum) est: ipse ille prani, quod intravit, etiam is calefaciens est. Centum annos, in corpus ingressus, manet: ex ipso hoc respectu (idcirco) vita hominis centum annorum fixitatem1 [Observandum nihil hic de vita mille annorum, dictum: proinde libri Beid, illo tempore compositi, quo vita hominis centum annorum erat; 17.° circiter ante. Ch. nat. saeculo.] (determinationem) obtinuit.

[Id est, usqud ad centum annos vis sensuum super loco manet (subsistit); et post a centum annis, quod vis sensuum abivit, dicas, pran etiam abivit.]

Quoniam in corpus ingressus, centum annos manet, ex hoc respectu ssad ratsch nomen obtinuit; id est, pronuncians centum [x] [x] Beid: quoniam quisquis legit (pronunciat), cum vi (virtute) [x] pran pronunciat, nomen illius pran, ssad ratsch fuit.

Et quoniam pran omnem mundum in medio sui ipsius custoditum habet, ex hoc respectu (ideo) quod omne in eo est, bad etiam [nomen] obtinuit; id est, custoditum habens in medio sui.

Et quoniam quisquis (librum) Beid legit, aietha [x] Beid, cum vi [x] pran in corde suo ut custodita habuit, et habet (retinet); pran, bad etiam nomen obtinuit.

Et quoniam pran, omnes sensus ut cepit, in seipsum deorsum fert, garsch1 [In ms. nat. garnes.] nomen obtinuit; id est, capiens.

Et apan factus, mad nomen obtinuit; id est, ebrius vibrans sperma (semen genitale).

Et hae ambae qualitates, quod in eo, uno loco, collectae factae (sunt), gardesnad2 [In ms. nat. garnes mad.] nomen obtinuit; id est, capiens et vibrans.

Et quoniam omnis mundi amicus is est, ex hoc respectu, Beschvamtr nomen obtinuit; id est, amicitiam (erga) omnem mundum (amicus totius mundi).

Quoniam oi mokelan sensuum omnes servitium ei faciunt (fecerunt), cum pran ([x] pran) dixerunt, quod tu bam es; id est, dignus veneratione: ex hoc respectu quod mokelan sic dixerunt, bam diw nomen obtinuit.

Et quoniam custoditum habens a peccatis est, ex hoc respectu atr nomen obtinuit.

Quoniam custodita habens omnia animantia est, ex hoc respectu bhardouadj nomen obtinuit; id est, custodita habens animantia.

Et quoniam omnes mokelan eum magnum suum (seipsis majorem) dixerunt, ex hoc respectu, schascht nomen obtinuit; id est, protectio omnis entis.

Quoniam in omnia corpora et sensus primum is intravit, ex hoc respectu prakasch nomen obtinuit; id est, intrans prius ab omni.

Et quoniam purum faciens omne est, ex hoc respectu, madbani nomen obtinuit; id est, purum faciens omne.

Quoniam pran dixit, quod, omne ego sum, et in nobile et ignobile ego intravi; ex hoc respectu tschhoudr soukt maha soukt nomen obtinuit; id est, intrans in ignobile et nobile.

Et quoniam sensus elogium [x] pran fecerunt, et pran elogium eorum approbatum fecit: ex hoc respectu, soukt nomen obtinuit; id est, approbatum faciens.

Et quoniam in omnia animantia ingressus, ipsam (suam) magnitudinem obtinuit, et illa etiam magna fecit: ex hoc respectu, rak nomen obtinuit; id est, magnus.

Et quoniam in omne ingressus, omne magnum fecit, ex hoc respectu, arohedah nomen obtinuit; id est, is parvus et magnus.

Et quoniam in omne ingressus, iens fuit, ex hoc respectu, pad nomen obtinuit; id est, iens faciens omne.

Et quoniam dans mercedem operum est, et ei mercedem dans non est: ex hoc respectu atschher nomen obtinuit; id est, dans omnes mercedes.

Et quoniam omne illud quod supra memoratum fuit, cum omnibus aiethai [x] Beid et Beid (librorum Beid), et omnes voces, in eo est, pran nomen obtinuit: ex hoc respectu (idcirco) omnes res (esse) pran, et pran (esse) principium operum, oportet scivit (scire).

Andr, in tempore [x] korban mahabarat quod Beschvamtr faciebat, prope Beschvamtr ut ivit, sedit. Beschvamtr mille aiet [x] Beid, quod1 [Ms. daroun. Legerem dar vazan brahti, in mensura brahti; z inserendo.] intra brahti est, legit, et dixit: o Andr! alimentum tuum hoc est. Et a benedictione [x] legere haec mille aiet, Beschvamtr, locum amicum (carum [x] Andr) obtinuit.

Andr dixit: o Beschvamtr rek'heschir! tu cum loco (ad locum), quod ego, illum amicum (dilectum) habebam, pervenisti; altera (vice) lege.

Beschvamtr rursus mille [vicibus haec] aiethai brahti ut legit, dixit: [o Andr!] alimentum tuum hoc est. A benedictione [x] hoc legere, cum loco qui amicus magis (carior [x]) Andr erat, pervenit.

Iterum Andr. dixit: o rekheschir! cum loco cariore meo pervenisti: alia (vice) lege.

Rursum Beschvamtr mille vicibus haec aiethai brahti cum. legisset, dixit: alimentum tuum hoc est. A benedictione [x] hoc legere, Beschvamtr cum loco, qui juxta [x] Andr carior ab ambobus (praecedentibus) locis fuit, pervenit.

Andr multum laeto statu factus, dixit: o Beschvamtr! cum carissimis locis meis pervenisti: nunc quidquid vis a me pete, quod ego illud cum te (tibi) dem.

Beschvamtr dixit: quod, ipsum hoc vos volo (cupio possidere); et desiderium habeo, quod, quemadmodum estis, vos sciam (cognoscam).

Andr dixit: o rek'heschir! ego pran sum; et tu etiam pran es: omne motum et quietum pran est: et hic sol splendore calefaciens etiam pran est: in omnem djehat (omnes tractus, superficies) cum figura solis factus intravi: et alimentum meum ipsa haec aiethai [x] Beid est: et in mensura brahti, quod legisti; et illa aiethai forma aquae vitae, et dilectum omnis (entis) est (sunt), et nutriens omne est; et ego cum figura solis splendore calefacientis factus, mansi (maneo in illa mensura).

Et somreh (intelligentiam; explicationem) horum mille aiet, quae Beschvamtr tribus (3) vicibus legerat, Andr cum eo (illi) dedit.

Quoniam Brahti triginta et sex (36) litterarum est, et mille vicibus quod illam mensuram pronunciant, triginta et sex (36) mille (millia) litterarum fit; dies centum annorum etiam tringinta et sex (36) mille fiunt1 [l. Hinc duo eliciuntur. 1.° Mensura, fixum litterarum numerum continet. 2 .° Annus, tempore quo Oupnek'hat compositum est, 360 dierum erat; et vita hominis, centum annorum. Vide supra, p. 49, not. 1.]. Et quoniam litterae [x] brahti omnes vocales (accentus) habet (habent), litterae (consonantes) cum loco (vice) noctis sunt, et vocales, cum loco diei: quod, cum loco noctis-diei (diei integri vice, summa) centum annus (anni) est.

Proinde merces (mensurae) brathi haec fuit: vitam naturalem, quae centum annorum est, Beschvamtr obtinuit.

Et aliquis, qui hoc scit, hanc vitam ut obtinuit, et forma cognitionis factus est, et forma [x] Fereschtehha factus, et forma [x] Brahm factus, et sine cessatione factus, cum omnibus mokelan sensuum unum fit.

Et Andr cum Beschvamtr dixit: hoc quod ego sum, is est: et illud quod is est, ego sum.

Et in mantr alio [x] Beid etiam conforme huic est, quod sol, atma motus et quiescens est: hoc modo oportet ilium videre.

Quisquis pran, quod forma [x] atma, et quinque (5) divisionum (portionum) est, akt (esse) scit; id est, omnes res ex eo apparentes fuerunt et sunt; is sciens principium veritatis est.

Et illae quinque (5) (divisiones), hoc est: terra, et ventus, et bhout akasch, et aqua, et ignis.

Prani, quod forma [x] atma est, ipsa haec quinque (5) est: et ipsa haec quinque (5) akt est; quod (quia) omnis res ex his quinque (5) supervenit (exit), et in ipsa haec quinque (5) deorsum it (descendit).

Quisquis super hac veritate attente considerans fit, protectio omnium sociorum (aequalium) suorum efficitur.

Et quisquis in his quinque intelligit, quod, comedens quodnam est; et edulium, quodnam; appetitus (appetitio ciborum) ejus multus fiet, et alimentum multum cum eo (illi) perveniet.

Illa veritas hoc est, quod, aqua et terra edulium est; et edulium ex his ambobus simul provenit: et ignis, et ventus, edens est; quod a vento ignis augescit, et ab igne alimentum coctum fit: et bhout akasch locus omnis (rei) est; id est, edulium et edens in illo sint.

Quicunque hanc veritatem scit, protectio omnium sociorum (concivium) suorum fit: et quoniam edentem et edulium intelligit, appetitus ejus multus fit, et alimentum multum cum eo (illi) pervenit.

Et in ipsa hac terra et aqua, etiam quod edulium est, [et etiam edens]: illud quod simul provenit, vegetabilla, edulium est, et animalia, edens; quod (quia) animantia vegetabilla comedunt.

Et in medio animantium etiam, quidquid [dentis] (e) latere sursum et deorsum habet, sicut homo et alia, edens est; et praeter haec (his exceptis) maxima pars (pleraque) animalium, edulium est: quid? (nam) illa quae [dentes] ambobus lateribus habent, majora sunt ab illis quae non habent; et fixum est, quod edens ab edulio majus est.

Quisquis hanc veritatem scit, major a sociis suis fiet.

Quisquis in medio edulii et edentis [x] atma apparentem et lumen (esse) scit, is etiam in medio omnis (rei) apparens et lumen efficitur.

Quisquis [x] atma in medio vegetabilium et animalium apparentem et lumen (esse) scit, is etiam in medio omnis (rei) apparens et lumen efficitur.

[Signum [x] esse [x] atma in vegetabilibus, humor (succus) illorum est: et] signum [x] esse [x] atma in animantibus, cor illorum est.

Quoniam in animantibus humor etiam est, et cor etiam est, in illis atma apparens magis et lumen magis est: et in vegetabilibus, humor (succus, humiditas) est; et cor, sicut animantibus, non est.

In medio animantium, etiam in ipso hoc homine, atma apparens magis et lumen magis est. Quare? quod (quoniam) intellectus perfectus in homine est.

Cum respectu illo (ideo) quod homo est, ut intellexit, (intelligens) loquitur; ut intellexit, videt, et plura e venturis (rebus) scit, et res sciendas et non sciendas intelligit; et, e corpore (per corpus) quod moriens est, vult quod [x] atmai non morientem sciat: haec opulentia (hae divitiae) scientiae quoniam peculiaris (propria) homini est, ei super alia animantia exuberantia ([x] amplius, praeeminentia) est.

In omnibus animantibus aliis ipsa haec scientia ([x]) edere et bibere est: et, sicut hic (homo), intelligentia non loquuntur, et intelligentia non vident, et ventura non sciunt, et sciendum et non sciendum non intelligunt: in medio horum ipsa haec quantitas scientiae est.

Omnia animantia conforme (convenienter ad) scientiam et intellectum suum, quae in hoc mundo habuerunt, cum mundis aliis (ad mundos alios) eunt.

Ipsa haec persona, homo, mare circumdans (oceanus) est, et altior ab omnibus mundis est.

Tempore quo ei volitio (desiderium) deliciarum mundi terrae sit, ullus aliquis (quisquam) non dicat, quod is conveniens his (his condignus, proportionatus, congruens) non est; quin imo is condignus altius ab illo est (majoribus, altioribus dignus est): tempore quo volitio mundi [x] fezza fit, ullus aliquis non dicat, quod is conveniens huic non est; quin imo, condignus altius ab illo est: tempore quo volitio deliciarum mundi [x] behescht (illi) est, ullus aliquis non dicat, quod is condignus huic non est; quin imo, is condignus altius ab illo est.

Haec persona plena e volitionibus est.

Et quinque (5) res in hac persona sunt: calor, qui in hac persona est, ignis est: et quilibet locus, quod (quo meatum, transitum) habet, bhout akasch est: et sanguis, et flegma, et sperma (semen genitale), quod in ea est, aqua est: et totum corpus, pulvis (terra) est: et pran ejus, ventus est.

Et ipse hic pran, quinque divisiones (divisionum) est; quod, pran, et apan, et bian, et saman, et ad(v)an sit.

Et omnes mokelan sensuum in medio pran et apan sunt; quod visus, et auditus, et cor, et loquela, est.

Et in tempore [x] transire (mori), haec omnia in [x] pran deleta fiunt (annihilantur); et pran, cum vento [x] extra unum fit.

Opus [x] korban particulare (proprium) corpori est: et haec omnia, officina (eorum), loquela et cor est; quod, quidquid in cor transivit, cum lingua (ad linguam) venit; et quidquid cum lingua venit, cum opere (ad opus) venit (perficitur).

Et opus [x] korban etiam quinque (5) divisionum est: una, aguen houtr; altera, darschen pouran mas; alia, tschatr mas; alia, pas; alia, sarm.

Omnia djak'ha in his djak'ha est (sunt) et haec quatuor (prima) djak in djak sarm est (sunt).

Quemadmodum super equum homo eques (conscensus) est, et super sensus, pran eques est; super haec djak'ha sarm eques est.

Et pran forma mensurae brahti est: quod; quemadmodum in mensuram brahti omnes mensurae ingressae sunt; omnes sensus in pran ingressi sunt: et, quemadmodum una mensura brahti annumerata mille fuit (ad mille provenit), unus pran omnes res factus est.

Quoniam in hoc adhiai, usque ad finem, modus cum loco adducere (exequendi) opera fuit, propterea praeteritus (relictus) fit.

Adhiai tertium absolutum est.

[Adhiai quartum.] Brahmen.1 [Adhiai peculiari dignum attentione. In exordio rerum, atma solus et unicus: productio primorum agentium, sensuum et principalium corporis partium, elementorum, et eorum ad invicem accommodatio.]

Primum, [ante ab omni] productione, atma unicus fuit, et ulla (res) non erat.

atma volitionem fecit, quod: productionem mundorum faciam: hos omnes mundos productos fecit.

Primum has quatuor res productas fecit; anbheteh, et marikh, et mar, et ap.

Et anbheteh, aqua est, quod locus [x] esse illam supra behescht (est): et marikh, mundus [x] fezza est, quod inter behescht (et terram) est: et mar, mundus terrae; id est, morientia in eo sint: et ap, aqua, in subter omnibus tabulatis terrae est.

Rursus ille creans volitionem fecit (voluit), quod hunc mundum quem productum fecit (hos mundos quos produxit), custodes horum etiam productos faciat; ut, sine custodibus (defectu custodum) mundus [corruptus non efficiatur, et] defectuosus non efficiatur.

Ex hoc respectu (quapropter) volitionem fecit, quod [x] loupalan, (qui) custodes mundi sunt, productos faciat.

E medio aquae hikel (figuram) quamdam sine sensibus adduxit.

Propter eam creans (creator) volitionem fecit, (quod), os productum fiat: sicut ovum quod frangunt, os fissum (apertum) fuit; et, ex illo ore, loquela simul provenit; et e loquela, o mokel loquelae, qui ignis est, apparens fuit.

Post ab illo (postea) fissura (apertio) duorum foraminum nasi, apparens fuit: et, e naso, [x] halitum percutere (respirare) apparens fuit: et ex [x] halitum percutere, o mokel [x] halitum percutere, qui ventus (aer) est, apparens fuit.

Post ab illo fissura duorum oculorum apparens fuit: et ex oculo, visus apparens fuit: et, ex visu, o mokel visus, qui sol est, apparens fuit.

Post ab illo, fissura [duorum foraminum] duarum aurium apparens fuit: et, ex aure, auditus apparens fuit: ex auditu, o mokel auditus, qui djehat1 [Djehat, particulae aeris, sonum transmittentis.] est, apparens fuit.

Post ab illo, e pelle ejus sensus tactus apparens fuit. Et pilus corporis productus fuit: et, ex illo, omnia vegetabilla apparens fuit (apparentia fuerunt).

Post ab illo, in pectore cor apparens fuit: e corde, o mokel ejus, qui luna est, apparens fuit.

Post ab illo, umbilicus apparens fuit; quod, super circa eum pran et apan simul ligati fuerunt.

Post ab illo, locus [x] pellere excrementum (anus), apparens fuit: et, ex illo, o mokel ejus, qui mout (mors) est, apparens fuit.

Post ab illo, membrum peculiare generationis et procreationis (penis) apparens fuit: et, ex illo, sperma (semen genitale) apparens fuit: et, ex illo spermate, e mokel ejus, qui aqua est, apparens fuit.

Et ipsi hi mokelan ejus (corporis producti), qui producti fuerunt, custodientes mundos sunt: et hi omnes mokelan, qui custodientes mundos sunt, a [x] productos esse mundos, in vinculum mundorum, quod mare profundum est, lapsi sunt.

Et illos mokelan cum fame et siti captos (iis obnoxios) fecit.

Et mokelan cum atma dixerunt; quod, nobis locum fixum (determinatum) effice, quod illo loco cum fuerimus, aquam et cibum comedamus, et bibamus.

(atma) figuram bovis praesentem fecit, (dicens), quod, in hanc ingressi, cibum et aquam comedite.

Mokelan dixerunt, quod, hoc etiam conveniens nobis non est.

Figuram equi praesentem fecit, (dicens,) quod, in. hanc ingressi, cibum et aquam comedite.

Mokelan dixerunt, [quod in bove utilitatis abundantia est propter victum (vitae necessaria); et in equo utilitas est propter equitationem hominis]; quod hoc etiam conveniens nobis non est.

Post ab illo figuram hominis praesentem fecit, (dicens,) quod, in hanc ingressi, cibum et aquam comedite.

Mokelan dixerunt, quod, locum bonum obtinuimus; ex hoc respectu, quod faciens opera pura ipsa haec figura est.

Post ab illo, atma cum [x] mokelan dixit, quod in sedes proprias (vestras) intrate.

Mokel ignis, loquela factus, in os ingressus (est): et mokel ventus, pran factus, in nasum intravit: et mokel sol, visus factus, in oculum intravit: et mokel djehat, auditus factus, in aurem intravit: et mokel vegetabilia, pili factus, in tactum intravit: et mokel luna, cor factus, in pectus intravit: mokel mors, apan factus, in umbilicum intravit: et mokel aqua, sperma (semen genitale) factus, in instrumentum generations et productionis intravit.

Quando hi mokelan ingressi sunt (fuerunt), fames et sitis cum atma dixerunt; quod, propter [x] edere nos (edulium nostrum) etiam cogitationem fac.

Atma dixit: vos comparticipes ipsorum horum mokelan efficio: vos partem propriam (vestram) ex omnibus his sumite.

Quisquis [x] korban cum mokelan ([x] mokelan) dat, fames et sitis [comparticipes horum factae, partem suam sumunt; e respectu illo (ideo) quod, secus (nisi) e fame et siti] mokelan [x] korban approbatum non faciunt (non accipiunt).

Creans (creator) recogitavit, quod, quoniam mundos et custodes mundorum productos feci, et illis famem et sitim dedi, propter alimentum horum etiam aliquid productum oportet facere.

Aquam in cor ut attulit (aquam ut recogitavit), ex illa aqua figuram, quod quies et motus in ea fuit, productam fecit.

Ipsa ilia figura, quae producta facta, ipsa illa alimentum facta (est).

Figura alimentum (facta), quoniam scivit; quod ego edulium omnis (rei) sum, ex hoc respectu (idcirco) fugit.

Ipsa illa persona; [x] mokel sensuum in eam ingressi fuerant; voluit cum loquela alimentum capiat (caperet); non potuit capere. Si cum loquela caperet (cepisset), cum [x] nomen ferre alimenti (nominando alimentum), loquens satiatus foret (fuisset): proinde scitum fit, quod cum loquela alimentum non potuit capit (capere).

Voluit cum odoratu alimentum capiat; non potuit capere. Si cum odoratu caperet ea, cum odoratu alimenti, odorans satiatus foret.

Voluit cum visu alimentum capiat; non potuit capere. Si cum visu caperet, cum [x] videre [alimentum], videns satiatus foret.

Voluit quod cum auditu alimentum capiat; non potuit capere. Si cum auditu caperet, cum [x] audire nuncium alimenti, audiens satiatus foret.

Voluit quod cum tactu alimentum capiat; non potuit capere. Si cum tactu caperet, cum tactione alimenti, tactionem faciens satiatus foret.

Voluit quod cum recogitatione cordis alimentum capiat; non potuit capere. Si cum recogitatione cordis alimentum caperet, cum recogitare de alimento, recogitans satiatus foret.

Voluit quod cum instrumento generationis et procreationis alimentum capiat; non potuit capere. Quod si, cum instrumento generationis et procreationis alimentum caperet, e [x] capere voluptatem consessus (commercii carnalis), voluptatem capiens satiatus foret.

Tempore quo voluit, quod ab apan vento (per apan ventum), qui pran factus, in ore sit (foret), alimentum capiat; cepit, et comedit.

Sumens et deorsum ferens alimentum, ipse hic apan ventus est: vita [x] apan venti, ipsum hoc alimentum est.

Creans (creator) denuo cogitationem fecit, quod; has omnes res ipse productas feci: sed sine me occupatio (operatio, actio) harum quomodo est futura? ego, e quanam via in corpus ingrediar? e via pedis ipse pran intravit: mihi via peculiaris oportet (esse).

Loquela actionem suam e via oris (per os) facit: odoratus actionem suam e via nasi facit: visus actionem suam e via oculi facit: auditus actionem suam e via auris facit: tactus actionem suam e via tactus facit: cor actionem suam e via recogitationis facit: apan ventus actionem suam e via peculiari facit: et membrum peculiare actionem suam e via sui facit.

In medio horum ego quod agens sum? hae actiones horum sunt, quae memorata fuerunt.

Illo tempore, linea quae super verticem capitis est, et separates faciens duas partes capillorum capitis, illi lineae foramen ut fecit, atma, e via cerebri, in corpus intravit.

Ex hoc respectu (idcirco) illa porta pedrat nomen obtinuit; id est, fissa facta.

Et illam portam mandan1 [Samskretice, mandan hasanam, subridere.] etiam dicunt; id est, via gaudii.

Aliae viae, via [x] intrare sensus est, qui cum (in) loco (vice) famulorum sunt.

Haec via gaudii, via [x] intrare atma est, qui rex omnis (rei) est.

Via [x] intrare sensus, qui cum (in) loco famulorum sunt, alia est: et via [x] ingredi atma in corpus, cerebrum (est).

Et rex, qui ex hac porta intravit in corpus, tres (3) sedes habet, quod tres (3) aousthai sit: ipsum hoc domus (ejus) est; [ipsum hoc domus (ejus) est; ipsum hoc domus (ejus) est]: id est, in vigilia, etiam in corpore is est; in somno, etiam in corpore is est; in somno cum quiete, etiam in corpore is est.

Tempore quo ille atma ex illa porta ingressus (est), quoniam cum elementis mixtus fuit, djiw atma illum dicunt.

Post ab illo (posteo) recogitationem fecit, quof, ego ipse hic in corpore djiw atma sum, vel res alia sum?

Quoniam directio (institutio) simul provenit, et illam personam edoctam fecit, ipsum hunc djiw atma similem [x] tsched akasch omni loco circumdantem (omnem locum replentem) scivit.

Quoniam haec omnia [x] atma (esse) scivit, nomen hujus scientis avandr fuit; id est, haec omnia [x] Brahm (esse) vidit.

Et quoniam oi Fereschtehha [x] dicere verbum in velo (in enigmate) amicum habent (amant), hunc avandr, Andr dixerunt.1 [Hinc concludere est entium omnium originem, naturam, ordinem, ut et primi entis attributa et operationes, nominibus agentium particularium operta, sub velo, id est, in enigmate exprimi; et priscis illis temporibus, numine afflatos, in Inda, hunc loquendi modum imprimis usurpasse.]

Oi Fereschtehha amicum habent (amant) quid verbum in velo loquantur, verbum in velo loquantur.

Adhiai nonum absolutum est.

Adhiai decimum (10). Brahmen

Foetus, qui productus fit, in dorso patris est; quod sperma (semen genitale) sit: et sperma (semen genitale) principale omnium membrorum et ingredientium (partium) corporis est.

Et sperma (semen genitale), in dorso patris, sine illo quod (antequam) in ventre sit, seipsum in seipso custoditum habet.

Et cum e dorso patris in ventrem matris ingressum est, cum matre unum factum, in ventre fixam (sedem) cepit, (conceptu) [x] nasci (nativitas) primum fit.

Quemadmodum membra alia matris sunt, hoc etiam unum membrum (una pars corporis) matris fit.

Quoniam maritus ipse sperma (semen genitale) factus, in ventrem mulieris ingressus est, mulierem non percutiunt, quod ipse forma ejus factus est: et cum muliere benevolentiam faciunt.

Et mulier etiam, quoniam maritus in illam intravit, ejus custodiam et nutritionem facit.

Quoniam in hoc statu mulier custodiam et nutritionem faciens mariti facta (est), maritus etiam oportet, quod [custodiam et] nutritionem faciens mulieris fiat.

Et mulier gravida, in ventre custodiam pueri facit.

Et maritus, cum votis [et] operibus, quae determinata sunt, custodiam pueri, prius a [x] nasci et post a [x] nasci, facit: et pater, qui pueri, in ventre, et post a [x] nasci, conformem ad (juxta) praecepta [x] Beid custodiam facit, in veritate, sui ipsius custodiam facit: quid, ex his operibus, in mundo proles aucta fiat.

Quando mater generat (partum edit), [x] nasci secundum in hoc mundo fit.

Quando in hoc mundo (puer) natus est, (et) opus (praeceptum) faciens pater fuit, et pater ex operibus liberatus redditus est (debita secundum legem absolvit); et quando pater senex factus, hunc mundum ut reliquit, cum mundo alio (in mundum alium) ivit, [x] nasci tertium est1 [Tertia nativitas, qua pater filius fit, et in coelum nascitur.].

Ipse ille pater est, qui primum in dorso suo sperma (semen genitale) factus, in ventrem mulieris ingressus, et in hunc mundum ut venit, cum illo mundo (in ilium mundum) abiit.

Et in alio loco [x] mantr [x] Beid conforme huic (expositioni) est, quod:

Bam diw dixit, quod; ego, in ventre matris, gradus existentiarum apparentium omnium [x] mokelan sensuum sciebam: et ego etiam in vinculum nativitatis et descensus (in hunc mundum), et existentiarum apparentium sine fine, quae similia caveis ferreis erant, lapsus eram: illas cum vi (virtute) cognitionis ut fregi, sicut accipiter, qui rete ut frusta fecit, volans cum aere (in aera) pervenit; ex illo vinculo existentiarum apparentium, et caveis ferreis, egressus, liberatus factus sum.

Hoc verbuiti Bam diw in ventre matris dixit.

Quisquis, similis [x] Bam diw, hoc verbum intelligit, is etiam e vinculo corporis liber factus, cum mundis superioribus (ad mundos superiores) ut ivit, et cum omnibus volitionibus (ad omnes volitiones) pervenit, sine cessatione et liberatus (salvus, beatus) fit.

Adhiai decimum absolutum est.

Adhiai undecimum (11).

Collecti rek'heschiran uno loco facti, cum simul (unus cum) altero dixerunt, quod; in medio [x] pran et sensuum, et [x] mokelan eorum, quae in corpore sunt, atma quisnam est; quod nos cum eo (illi) maschghouli faciamus? cum respectu illo (ideo) quod una magnitudo (res magna) a via pedis ingressa est; et una magnitudo, a via capitis: a medio harum ambarum atma quisnam est?

Sciverunt (quod) atma ille est, quod, cum verificatione (certitudine), ex ipso illo vident; et ex ipso illo audiunt; et ex ipso illo odorantur; et ex ipso illo loquuntur; et ex ipso illo gustum dulcem et asperum, et alia comprehendunt (percipiunt).

Et hardi, nomen ejus est; et cor, nomen ejus est; et forma scientiae, nomen ejus est; et praeceptum faciens nomen ejus est; et scientia pura, nomen ejus est; et kian magnum, nomen ejus est; et oblivionem non faciens, nomen ejus est; et occupationem faciens (agens) in sensibus, nomen ejus est; custos, nomen ejus est; divisionem faciens (discernens) inter verum et vanum (falsum), nomen ejus est; sui juris (liber), nomen ejus est; et peccatum faciens, nomen ejus est; et curationem (sanationem) faciens, nomen ejus est; et memoriam faciens (memor), nomen ejus est; et volitionem faciens (volens), nomen ejus est; et vitam largiens, nomen ejus est; et voluptatem sumens, nomen ejus est; et desiderium faciens, nomen ejus est.
Haec omnia nomina, nomen formar scientiar est (sunt).

Ipse ille, ipse ille, Brahma est; ipse ille, Andr est; ipse ille, Pradjapat est; et ipse ille omnes Fereschtehha et mokelan est.

Et harc quinque (5) elementa, quod, aqua, et ignis, et ventus (aer), et pulvis (terra), et skasch sit, etiam is est.

Et semina magna et parva, etiam is est.

Amplius, illud quod e terra supervenit (exivit), et ex ovo supervenit, et ex ventre supervenit, et illud quod creatio (creatura) voluntate Dei sit, ipse ille est.

Et equi, boves, et homines, et elephantes, et omnia animantia, e pascentibus et volantibus, [et euntibus,] et quiescentibus, omne etiam is est.

Et motum dans omni, etiam is est.

Et locus (mansio, sedes) omnis (rei), etiam is est.

Et omnia ab eo producta fiant, et in eo sint (subsistunt), et in eo deleta (annihilata) fiant.

Motum dans omni mundo, etiam is est.

Et ipsa haec forma scientiae, Brahm est.

Et hic djiw atma, tempore quo forma scientiae efficitur, et seipsum intelligit, hunc mundum ut reliquit, (et) cum illo mundo (in alterum mundum) ivit, et omnes volitiones obtinuit, sine cessatione fit.

Absolutum est Adhiai undecimum (11).

Deaai (votum), quod, in tempore [x] incoeptum et absolutum esse hoc Oupnek’hat, oportet pronunciare, hoc est:

Loquela mea in corde meo maneat; et cor meum, in loquela mea maneat: et principale (optimum) loquelae super me apparens fiat (ex me exeat): quoque die, [desiderium] augescens fiat! o cor, et loquela mea! vos viam monstrantia (libri) Beid, sitis: et illud quod e (libro) Beid audivi, oblivioni datum non fiat: et e [x] legere (legendo) hunc (librum) diem et noctem unum faciam: hoc, mercedem operum meorum dicam; et recte dicam: hoc, custos meus fiant (fiat), et custos [x] ostad (praeceptoris) mei fiant (fiat).

Absolutum est [Oupnek'hat] Asarbeh, e Rak Beid excerptum.
Site Admin
Posts: 35327
Joined: Thu Aug 01, 2013 5:21 am


Return to Ancien Regime

Who is online

Users browsing this forum: No registered users and 1 guest