Oupnek'hat, by Anquetil Duperron

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OUPNEK'HAT SARBSAR 1 [Supra, No. III, p. 13 5 Antrteheh.], from Rak Beid (excerpt).
[English Version by Google translate]

The way [x] to obtain [x] atma is this very knowledge; and the action which must be done is this (way) itself: and this very way of knowledge is Brahm; and this very thing is true.

From this way of knowledge it is not necessary for (man) to err through carelessness; Ethan must not take the road he left, another road, another road.

The great predecessors did not leave this path.

And whoever left this way, gave a pretext (excuse).

And according to this very thing in the mantra [x] Beid is:

Three (3) divisions (portions) of the creatures left this path; that is, the way of knowledge and work.

And many who entered the work, with this very fire (this fire) were maschghoul.

And many with the sun, who in this world spread his light as he did, were maschghouls.

And many were maschghouls with the wind, which remained in all the djehat (spaces) becoming full (filling them).

Those three (3) divisions of creation, which passed the way of knowledge and work, that is, the retention (of the senses) , and [x] Beid of those cited in it, antiquity. Above, T. I, Monitum etc. p. 7.] from) together with these, from living things, flying, and feeding (herds), and from men also, who are like them they are and the other, vegetable, whether crops (grains) or grass or trees; another, the things of the earth; from those (things) which they did not pass away (they attached themselves to them, offered worship); many, having been rendered maschghoul by fire, became worshipers of fire, and came with the world (to the world) of fire; they came to the world (to the world) of the sun: and many, with the wind that is full in djehat (fills the spaces), were rendered maschghoul, became worshipers of the wind, and came (to the world) of the wind with the world (to the world).

Akt akt, what men say; that is, appearing to do everything, (being) this earth itself, appearing to perish (everything) must know.

The meaning of [x] akt is this, that from it all visible things are made; since every thing grows out of the earth and becomes visible: therefore the earth is everything that makes it visible.

And in those aiethai [x] Beid, which has the name akt (which have the name akt), is the exposition (praise) of the sun.

In the earth also there is fire with the place (vice) of the sun:

Of those things, what advantage will be taken? in the earth benefit is obtained from food: everything obtains nutrition from food.

And this world itself [x] fezza (atmosphere) making everything appear.

When from these aiethas every visible thing becomes, and in the fezza flies fly, and appearances are made: (therefore) the fezza making visible is everything.

And the sun of the world [x] fezza, this very wind (air) is; and the crops (grains), which are made from the great earth (alter), grow in the world [x] fezza.

This world itself [x] behescht appearing making everything is.

The rain that descends from that world becomes, and causes everything that grows to grow.

In that world this sun itself is the sun; and the crops (grains), because rain is caused by them, is the food of that world: what? (for) everything obtains nutrition from food.

Here maschghouli with mokelan ([x] mokelan) [x] is outside (external).

Maschghouli when inside the body (inner body) is here:

That this very person appears and does everything; that from this person (from which person) the production of children takes place: it is necessary that he who appears himself doing everything (man) as he knew, when he makes maschghouli with himself (himself).

The mouth of this very person is also visible and doing everything; just as the earth appears to be doing the work. And the speech of that mouth is the sun: and aiethai [x] Beid, its nourishment: what? (for) everything obtains nutrition from food.

This very person's nose [up to 1 [In my ms. with the extremity (to the extremity).]] the extremity of the nostrils, which is below between the two eyebrows, making everything visible; just as the world [x] fezza appears and makes everything. And the sun of his (nose) is bread: and aiethai [x] Beid, his food; that is, the mention was made with retention of breath; which obtains all nourishment from food.

He himself is the visible person doing everything; Whom the world [x] behescht appearing and making everything is And his sun is his eye: and aiethai [x] Beid, his sustenance; they obtain all their nutrition from food.

Accordingly, the act that makes the product is everything, with the external and internal maschghouli is conformed: and food also is conformed in every place (to every place, it is appropriate to the matter); that (because) all living things are with him, and they make motion from him; and from this very food they obtain victory over this world and over that world: all the world is also from food, and also eating food.

And the earth is also food, and also the eater of food: and the earth (another world, behescht) is also food, and also the eater of food.

When everything grows from it, it is food. and from the rain that comes from that world, food [x] Fereschtehha is made; and from the rain that comes from that world, let the earth be nourished; eating food (the earth) is.

Accordingly, the earth is also an eater, and also a food: and that (other) world is also an eater, and is also a food; that is, all the eaters of the world are one another, and one eats another. while he drinks the rain, eating: the sky (behescht, fezza), the rain falling from it and absorbed by the earth, is food. but by Fereschtehha, fed with korban, he is eating.]

Whoever understands this way, eating the whole world becomes the food of the whole world. yet, knowing this meaning, the master of everything (things) is defeated: he has no master: from food, which the strength of divine service (for the worship of God, from him) comes at the same time, he obtains victory over that world (over behescht); and from [x] to give food (everything). they become subject to him.

Development of the production of genital water (sperm).

The figure of the whole world, which is Pradjapat, its genital seed (sperm), oi Fereschtehhai mokel (principal) of the senses, are: and the genital seed [x] Fereschtehha, is rain: and the genital seed of rain, is vegetables: and the genital seed of vegetables, food (is: and) the genital seed of food, this very genital seed: (and) the genital seed of the genital seed, the bodies of living beings: and the genital seed of bodies, hearts: and the genital seed of the heart, is (are) the intellect: and the genital seed of understandings, speech, that is, speech after [x] is to understand: and genital speech is work: both work and figure are a person: and the person is the world of God: and this world of God is the form of food: and food is the form of the moon; that is, it is the mokel of all vegetables.

Whoever knows this body (to be) [the form] of the world of God, and the form of food, and the form of the moon as he knows, makes a maschghouli, as soon as he reaches the world of the moon, he becomes the form of the moon: and others know him (to be) the moon as they knew, with him (those) become a maschghoul

Prani, which is the form [x] of Brahm, enters the body, which is the world of God, in this way.

1 [In ms. there is neither a title nor a paragraph of nationalism: the text continues; and the sense requires it, the preceding phrase indicating the entry of [x] prana into the body. Or title, exposition [x] to come etc. the anti phrase, Prani, that the form etc. was to be placed.] Exposition [x] to come [x] prana into the body.

First, by way of the head (extremity) of the toes, it entered: that member of the foot got its name.

From that point, when it reached the leg (to the leg), that member got the name leg.

After that (later), [Brahm] with [x] pran said: take a place that has a large size. When it entered the belly (into the belly): that member of the belly got its name.

After that, Brahm commanded (said), that enter into a greater place than this (belly). It entered the chest: that member got the name of the chest.

The disciples [x] Sarkeratschheh rek'heschir, since they found natural heat in the stomach, that very natural heat (to be) Brahm as they knew, with him (they) make maschghouli: the disciples from that (his) rek'heschir, the heart, which is in the middle it is of the breast, that very heart (to be) Brahm, as they knew, with it (they) make maschghouli. In both these places, Brahm is.

After that, the pran was drawn upward from the chest and took its place in the head: that member got the name of the head.

And the head is from the neck to the brain: and these riches are in that place; that, let it be seen, and let it be heard, and let it be speech, and the heart. below, No. C, p. 58, in the chest.] it should be, and it should be scented.

Because all these riches (powers, powers) are in the head, that member received the name of the head.

Whosoever meditates attentively upon that meaning, all riches are easy for him, and all his senses are subdued.

A discussion of feelings, with one another.

All the senses in the head (point) of their greatness (above their greatness) conversed with one another that we are great: and each one said that I am above having (sustaining) the body. And they gave reason (they did), that; let us all, one by one (one by one), go out of the body.

The speech is gone: the body has become mute; but he ate and drank. Sight has gone: the body has become blind; he ate it, he drank it. The hearing is gone: the body has become deaf; but he ate and drank. The heart was gone: the body did not understand anything, and did not reconsider; but he ate and drank. Pran is gone: the body fell, and became scattered (divided into parts sliding by putrefaction).

The body got the name scherir (cadaver) from the respect (cause) of the dispersion (of the members).

Whoever understands the dispersal of the body in this way, the sins which are his internal enemies, and all his external enemies as well, just as the body falls and becomes scattered (divided into parts).

Sensation again, they made a contention (discussion) with one another, and said that; from [x] to enter wherever a body rises above, that is great and above having (supporting) the body.

One by one (one by one) they entered: the body did not rise above.

When the pran entered, the body rose above.

From this very respect the name [x] pran, akt was; that is, appearing to do all things, and above having (sustaining) a body.

All senses with pran said that; you above having (supporting) everything; you are our master; we are all from you.

In accordance with this meaning, it was mentioned in the mantr [x] Beid that; when all the senses said, what? you are from us, and we are from you.

Because the senses knew that the prana (being) was great, they made all their powers (strengths) pass with it (into him); and he approved (gave approval).

Since all those (meanings) gave greatness to pran, and pran, he made it approved (received it willingly), and the rise [x] of pran was apparent above all, pran, [x] obtained the name of prabat; that is, sincere (true) mani.

And since all the senses, at the time of sleep, set in prana, and go downwards, the name [x] prana becomes saim; that is, in the evening.

In the time of waking, which again makes the senses apparent, the name [x] pran becomes aheh; that is, the day.

And pran, at the time when he became apan, makes a setting for all the senses (makes them all kill), his name becomes night.

Brahman.

O mokel of speech, which is fire, speech ([x]) is pran: o mokel of sight, which is the sun, sight ([x]) is pran: o mokel of heart, which is moon, heart ([x]) is pran : o mokel ([x]) heard, which is djehat, heard ([x]) is pran.

The force (strength) of the collected senses is pran.

It was said in this way, that, O Mokelan, there are senses in the body, O Mokelan, outside, there are fire, and the sun, and the moon, and djehat.

Harnden, son [x] of the mentioned rek'heschir, who was learned, said in this manner, that; I am pran: to any person, something that does not give me (to me), the property (dominion) of that thing is not; that is to say, whatever happens at once (acquired, collected) is due to [x] pran.

Whoever did not know that thing because of [x] pran (exist), say (that) that thing is not in his possession.

I, who am Harnden rek'heschir, know well (correctly) the truth of [x] pran, which is the sense of collection. I, with the maschghouli [x] pran, became the form of [x] pran.

Whoever [x] pran, understands in this way, all living things, made without freedom (by some force and necessity) have something, with it (they) give a gift (gift).

Pran, with all the senses, and mokelan internal and external, collected this all has the name of sati.

And, sat1 [In the margin, s, the name [x] pran.] the name [x] is pran: and t is the name of food: and i, the name of the sun.

This, they say, carries; that is, three (3) things to make one.

Just as there are three (3) things in the eye; that [x] is white, and [x] is black, and the pupil is.

Whoever knows this truth [x] satisfactorily in this way, never tells a lie: and if, sometimes he also tells a lie, it (that truth) is (will be) right.

When Pran had made his speech a thin rope, (and) had cut (engraved) the names of the rope, he bound the whole world: what? (for) the whole world fell into the bond of the name (everything in the world is distinguished by the name known); and the name was produced from speech, and all names are made when spoken by speech.

Anyone knows this: Pran, with speech, [and] with names he bound everything: and the whole world to him, like persons who, bound (by someone) to bring them, make (provide) consent to (give) a gift, give him (give) a gift and a tribute).

The measure of brahti, which is the greatest of all measures, is pran in its place: and other measures [(in place of) the senses: since pran is in place of the king's body; that is, all persons give gifts and tribute to kings], with the place (vice) of the members of the body [x] pran.

And the bread, since it was covered with measures; from this respect they say tschehend measures; that is, [x] they covered the bread.

Anyone who carefully considers the truth of the measures in this way becomes, with whatever route (to whatever region) he goes, and whatever sin he commits, these measures, sins as they cover, make his guard.

And according to this (signification) in the mantr [x] Beid there is also another; Dabrik tsema said by the name of rek'heschir: Prani, that is the guardian of all senses, I saw him; He is this prana, which is the guardian of all the world. He is always in his action (always doing); and he does not fall asleep at any time.

And pran, with every way he goes; that is, it gives motion to everything (things), and circulates in the body in different ways.

And this prana itself is full in all djehat and all worlds (it fills all spaces, all worlds): it makes a movement in the midst of these.

O pran, O Andr! that is, a great king! All those who do work have had the earnings of their work kept in your bodies, just as they do treasure stored up in the earth.

He made (makes) all the worlds comprised in pran.

Bhout akasch, which surrounds (comprehends) everything, and prani, which is the form of the measure of brahti, made it complex: and bhout akasch with force (strength) [x] prana is standing (subsists).

Just as [x] bhout akasch had preserved pran, all living beings, taken from Brahma (beginning with Brahma), even with the ant, had preserved all pran.

It is necessary for (man) to know that: I am this kind of food.

And after this (after this) the exposition of the riches and greatness [x] of bread, which is full in every place (fills all places), is made.

From the speech of this pran, earth, because vegetables are produced from it; and the fire that cooks the vegetables, like the two children produced.

Just as a father does service to his son as he has commanded, he demands from him (various) things; the speech was nourished by earth and fire, as he asked, he ate. Both of these serve her with the place they have brought (the latter's service), and they make every thing present for her sake.

Whoever understands the riches and greatness of [x] prana in this way, even (to) the place where (wherever) earth and fire are, they have made everything subject (subjugated) to him: and as far as earth and fire are standing (subsist), his riches remain standing.

From the breath (from the respiration) of this prana, which catches the smell, two sons; one, fezzai, because the animals make a movement in it, and the voice (sound) is heard from it; the second, the wind, which brings forth sweet odors; were produced.

Just as a father orders his son to serve, these [x] pran do service.

Whoever knows the riches and greatness [x] of the pran in this way, even (to) the place where the fezza and the wind are (in every place), everything becomes subject to him; as for fezza and the wind, his riches remain standing.

And from the sight [x] pran two sons; one, the world [x] behescht; that the rain comes from him and causes crops (grains) to grow; the second, the sun, and by its light every visible thing is made; were produced.

Just as a father orders his son to serve, so these men serve to see and [x] pran.

From hearing and [x] pran two sons; one djehat, that voices come from him, and the reason [x] is to hear voices; the second, the moon, which knows (makes known) the times of works; it was produced (they were produced).

And just as a father commands his son to serve, these listen and [x] do service.

And from the heart [x] eat two sons, one is water, which makes the body pure and increases confidence (faith); the second, Bran, the mokel of the water, which was born by the increase; were produced.

And just as a father commands his son to serve, so these do the service of the heart [x] pran.

Just as water is the principle of all (things), which makes all the elements collected together, and the remaining elements are its factory (manufacture), in the same way bread is the father of the elements, and all the elements are its factory.

Since it has been said that the elements (are) born of the senses, it must therefore be said how the elements (are) born [x] prana?

It is said that at whatever time (whenever, when) the senses are born [x] pran, the elements which are born of the senses, are certainly future born [x] pran: whatever is from the son, is from the father; and that which is from the Father is from the Son. they make the body of the father; therefore, whatever proceeds from the father proceeds from the son. Thus, by ascending, everything is resolved into one.]

From this let it be known that whatever is inside the body; that is, in the breath (respiration): and whatever is outside the body; [that is], it is on the horizon, it is one.

Knowing this word, by the name of Mehdas, he said to (his) sons in this way, that I know that the senses and [x] mokelan of senses (are) one with (myself) and (me) himself with the senses and [x] mokelan of senses one I know: and I, who am bread, all these things were produced by me, they were nourished (kept by) me.

Pran is a mountain in which sight, and speech, and hearing, and the heart are; and he took these things down upon himself (made them descend): and [x] pran, when these (things) are collected, they name Brahm guer; that is, the mountain of God.

[They said the mountain of God from that respect, because it is a mine of gems of the senses.]

Whoever knows the truth [x] pran in this way, obtains victory over all the sins that are his enemies; He causes sins to be destroyed in himself.

This very pran, they say aschou; that is, giving motion to everything.

And this very bread of wealth (opulence) is also; and he is also without riches.

Oo Fereschtehha and oi mokelan, who [x] pran (to be) great riches as they knew, when (they) make maschghouli with him, he gives them (them) riches.

From this it is evident that, at the time when a man sleeps, the breath that comes up from the mouth (goes out), [the word (sound)] p'hou p'hou comes out; This very sign of riches; that oi mokelan senses with this word (this sound) they make maschghouli.

And O Djenian, the fact that they do not know [x] pran (to be) great riches is because they eat defeat and do not obtain victory.

And he who, knowing the riches of [x] pran, makes a maschghouli, he also becomes like [x] Fereschtehha.

Whoever knows the truth [x] pran in this way, obtains victory over all the sins that are his enemies, and makes the sins destroyed in himself (annihilates).

And this pran itself is also death, and [life1 [Ms. born come, life; in my ms., pran, amanuensis carelessness.]] is also

And in another place [x] the Beid mantra is also mentioned: this is the pran itself, which, at whatever time it moves downwards, [x] obtains the name apan: and at the same time as after (then) it [x] apan is bound it was, at the time when it becomes (in) stretching upward, [x] it has the name pran: as for when apan was (is) bound, pran does not go away as it left (leaving) the body.''

And this prana, which is without cessation, is not death to it: as to the body, which is dying, it has an addiction, when it is (is) with the body: both the senses and the dying body are always (are) with prana.

And he himself is (from himself) without ceasing: both body and senses are always with prana, at all times, in different worlds, above and below; that is, (in) the steps [x] of the behescht, and the steps of the descent [x] of the douzakh, the way (counts) at the same time, they are one (with) the other.

Pran, which is not dying, with body and senses, which is dying; when each of these two paths (comes) together, this prana nourishes (keeps) them.

And from these pran is immune: what? (for) these things are subject to cessation (it may happen that they cease): and prana is without cessation.

Whosoever understands this way, as he went into that (superior) world, he becomes without ceasing: and all the people of that world see him (being) without ceasing.

This prana itself, having been made into the shape [x] of Porsche, enters the body, which is warming (hot): that prana itself, which has entered, is also warming. A hundred years, having entered the body, it remains: from this very respect (about that) the life of a man is fixed for a hundred years. 17. about before. Ch. born century.] (determination) he obtained.

[That is, as long as the force of the senses remains above a place (subsists) for a hundred years; and after a hundred years, when the power of the senses has gone, you may say, prana also has gone.]

Because, having entered the body, it remains for a hundred years, from this respect it obtained the name of ssad ratsch; that is, pronouncing a hundred [x] [x] Beid: because whoever reads (pronounces), with force (power) [x] pronounces pran, his name was pran, ssad ratsch.

And since prana has the whole world kept in the midst of itself, from this respect (the idea) that everything is in it, it also got the [name] bad; that is, having a guard in his midst.

And since whoever reads (the book) Beid, aietha [x] Beid, with force [x] pran in his heart as it was kept, and has (retains); pran, bad also got the name.

And since prana, having taken all the senses, carries it down into itself, garsch1 [In ms. born garnes.] got the name; that is, taking

And having become apan, he obtained the name mad; that is, a drunken vibrating sperma (genital seed).

And these two qualities, which in him, in one place, have been collected (are), gardesnad2 [In ms. born garnes mad.] got the name; that is, grasping and vibrating.

And since he is the friend of all the world, from this respect he obtained the name Beschvamtr; that is, friendship (for) the whole world (a friend of the whole world).

Because all the senses of the Mokelan do him a service (they did), when Pran ([x] Pran) said that you are bam; that is, worthy of veneration: from this respect that the Mokelans said thus, he obtained the name bam diw.

And since he is kept from sins, from this respect he obtained the name of atr.

Because having guarded all living things, from this respect it obtained the name bhardouadj; that is, having guarded living things.

And since all the Mokelans called him their great (greater than themselves), from this respect he got the name schascht; that is, the protection of every being.

Because he first entered into all bodies and senses, from this respect he obtained the name prakasch; that is, entering first from all.

And since he is making everything pure, from this respect he obtained the name of madbani; that is, making everything pure.

Because Pran said, "I am all, and I have entered into the noble and the ignoble." from this respect tschhoudr soukt got the name maha soukt; that is, entering into the base and the noble.

And since the sense of praise [x] they made pran, and the pran made their praise approved: from this respect, it got the name soukt; that is, making it approved.

And since he entered into all living things, he obtained his own greatness, and he also made it great: from this respect, he obtained the name rak; that is, great.

And since he entered into everything, and made everything great, from this respect he obtained the name of arohedah; that is, the small and the great.

And since he entered into everything, he was going, from this respect, he got the name pad; that is, going and doing everything.

And since it is giving a reward for works, and it is not giving a reward to him: from this respect he got the name atschher; that is, giving all the earnings.

And since all that was mentioned above, with all the aieth [x] Beid and Beid (of the books of Beid), and all the voices, is in it, it obtained the name pran: from this respect (about that) all things (be) pran, and pran (to be) the beginning of works, he must have known (to know).

Andr, at the time [x] of the korban mahabarat that Beschvamtr was doing, he sat near Beschvamtr as he went. Beschvamtr thousand aiet [x] Beid, quod1 [Ms. daroun I would read dar vazan brahti, in the measure of brahti; inserting z.] is inside the brahti, he reads, and says: O Andr! This is your food. And from the blessing [x] of reading these thousand words, Beschvamtr, he obtained a place as a friend (dear [x] Andr).

Andr said: O Beschvamtr rek'heschir! you have reached the place that I, that friend (beloved), had; read the other (turn)

Beschvamtr again read the aiethai brahti a thousand [times], and said: [O Andr!] this is your food. A blessing [x] to read this, with a place that was more (dear [x]) Andr's friend.

Again Andr. he said: O rekheschir! when you have reached my dearest place: read another (in turn).

Again Beschvamtr a thousand times these aiethai brahti with. had read, he said: this is your food. By blessing [x] to read this, Beschvamtr arrived with a place that was near [x] Andr which was dearer than the two (previous) places.

Andr became very happy, said: O Beschvamtr! you have come to my dearest places: now ask me whatever you want, and I will give it to you.

Beschvamtr said: that I want you (I desire to possess) this very thing; and I have a desire to know you as you are.

Andr said: O rek'heschir! I am pran; and you are also pran: all movement and stillness is pran: and this sun, warming with its brightness, is also pran: I entered every djehat (all tracts, surfaces) with the shape of the sun: and my food is this very aiethai [x] Beid: and in the measure of what you have read; and that aietha is the form of the water of life, and is (are) the beloved of all (beings), and is the nourisher of all; and I, having become the figure of the sun, with the brightness of the heat, I remained (I remain in that measure).

And the somreh (intelligence; explanation) of these thousand sayings, which Beschvamtr had read three (3) times, Andr gave with him (him).

Since Brahti is thirty-six (36) letters, and a thousand times that measure is pronounced, it becomes thirty-six (36) thousand (thousand) letters; the days of a hundred years also become thirty-six (36) thousand [l. Hence the two are drawn out. 1. A measure contains a fixed number of letters. 2.° The year, at the time when Oupnek'hat was composed, was 360 days; and the life of a man, a hundred years. See above, p. 49, not 1.]. And since the letters [x] of Brahti all have vowels (accent), the letters (consonant) with the place (turn) of the night, and the vowels, with the place of the day; it is a hundred years (years).

Accordingly, the (measured) reward of the brat was this: Beschvamtr obtained a natural life, which is a hundred years.

And someone who knows this, as he obtained this life, and became the form of knowledge, and became the form [x] Fereschtehha, and became the form [x] Brahm, and became without ceasing, becomes one with all the mokelan senses.

And Andr said with Beschvamtr: this that I am, he is: and that which he is, I am.

And in another mantra [x] Beid is also in accordance with this, that the sun, the atma is moving and resting: this is how we must see it.

Anyone knows that prana, which is the form [x] of atma, and has five (5) divisions (portions), is akt; that is, all things were and are apparent from him; he who knows is the beginning of truth.

And those five (5) (divisions), this is: earth, and wind, and bhout akasch, and water, and fire.

Prani, which is the form [x] of atma, is itself these five (5): and these very five (5) are akt; that (because) every thing comes (goes out) from these five (5), and goes down (descends) into these five (5) itself.

Anyone who carefully considers this truth becomes the protection of all his associates (equals).

And whosoever in these five things understandeth, that when he eateth a certain thing; and a certain food; his appetite (appetite for food) will become much, and much food will arrive with him (him).

That truth is this, that water and earth are edible; and food proceeds from both of these at the same time: both fire and wind are consuming; that by the wind fire increases, and by fire food is cooked: and bhout akasch is the place of all (things); that is, the food and the eater are in it.

Whosoever knows this truth becomes the protection of all his companions: and since he understands the eater and the eaten, his appetite becomes great, and much food arrives with him (him).

And in this very earth and water, even that which is edible, [and also eating]: that which comes together, vegetables, is edible, and animals, eating; because animals eat vegetables.

And among living things also, whatever [teeth] (e) has an upper and lower side, like man and other things, is an eater; and besides these (except these) the greatest part (most) of animals are edible: what? (for) those which have [teeth] on both sides are greater than those which do not; and it is fixed that the eater is greater than the eater.

Whoever knows this truth will become greater than his fellows.

Whoever knows that in the midst of eating and eating [x] the atma appears and is light, he also becomes visible and light in the midst of everything (things).

Whoever [x] knows that the atma is visible and light in the midst of plants and animals, he also becomes visible and light in the midst of all (things).

[The sign [x] that there is [x] atma in vegetables is their moisture (juice): and] the sign [x] that there is [x] atma in living things is their heart.

Since in living beings there is also moisture, and there is also a heart, in them there is more apparent atma and more light: and in vegetables, there is moisture (juice, humidity); and the heart, as in living things, is not.

In the midst of living beings, even in this man himself, there is more apparent atma and more light. Why? because the intellect is perfect in man.

With respect to that (idea) that man is, as he understood, he (understanding) speaks; as he understood, he sees, and knows more of things to come, and he understands things to be known and things not to be known; and, from the body (through the body) which is dying, he wills that [x] atmai know that he is not dying: this wealth (these riches) of knowledge, since it is peculiar (proper) to man, is for him an exuberance ([x] moreover, pre-eminent) over other living things it is.

In all other living beings this very knowledge ([x]) is to eat and drink: and, like this (man), they do not speak with intelligence, and with intelligence they do not see, and they do not know what is to come, and they do not understand what is to be known and what is not to be known: in the midst of these this is the very quantity of knowledge.

All living things, according to their knowledge and understanding, which they had in this world, go with other worlds (to other worlds).

This very person, man, is the surrounding sea (ocean), and is higher than all the worlds.

At the time when his volition (desire) is for the delights of the world of the earth, let no one (anyone) say that it is not suitable for these (commensurate, proportionate, congruent with them); For, indeed, he is more worthy of him (he is worthy of the greater, the higher): at the time when the volition of the world [x] becomes fezza, let no one say that he is not worthy of this; nay, he is more closely related to him: at the time when the volition of the world's delights [x] is behescht (to him), let no one say that he is not related to this one; nay, he is more closely related than he.

This person is full of desires.

And there are five (5) things in this person: the heat that is in this person is fire: and every place that has (through which a passage, passage) is bhout akasch: and blood, and phlegm, and sperm (genital seed ), that which is in it is water: and the whole body is dust (earth): and its food is wind.

And this prana itself is five divisions (divisions); that is, pran, and apan, and bian, and saman, and ad(v)an.

And all the mokelan senses are in the middle of pran and apan; which is sight, and hearing, and heart, and speech.

And at the time of [x] passing away (of death), all these things are destroyed (annihilated) in [x] pran; and pran, with the wind [x] outside one becomes.

The work [x] of the korban is particular (proper) for the body: and all these, the workshop (of them), is the speech and the heart; that whatever has passed into the heart comes (to the tongue) with the tongue; and whatever comes with language comes (is accomplished) with work (to work).

And the work [x] korban is also five (5) divisions: one, aguen houtr; the other, darschen pouran mas; others, tschatr mas; others, pas; other, sarm.

All djak'ha is (are) in these djak'ha and these four (first) djak are (are) in djak sarm.

Just as man is a rider on a horse, and prana is a rider on the senses; above these djak'ha sarm is a knight.

And pran is the form of measurement of brahti: that; just as all the measures entered into the brahti measure; all the senses entered into the prana: and, just as one measure of brahti numbered a thousand (produces to a thousand), one prana became all things.

Because in this adhiai, until the end, the method was to bring (execute) the work with the place, therefore it becomes the past (left).

Adhiai is the third absolute.

[Adhiai fourth.] Brahmen.1 [Adhiai worthy of special attention. In the beginning of things, the soul alone and unique: the production of the first agents, the senses and the main parts of the body, the elements, and their adaptation to each other.]

First, [before all] production, the Atma was unique, and there was no (thing).

Atma made volition, which: I will produce the worlds: he made all these worlds produced.

He first produced these four things; anbheteh, and marikh, and mar, and ap.

And anbheteh is water, because the place [x] is above the behescht (is): and marikh, the world [x] is fezza, which is between the behescht (and the earth): and mar, the world of the earth; that is, there should be death in it: and ap, water, is under all the layers of the earth.

Again, when he created, he willed (willed) that this world which he produced (these worlds which he produced) should also make the guardians of these products; so that, without guardians (for want of guardians) the world [does not become corrupt, and] does not become defective.

From this respect (therefore) he made a will that [x] loupalan, (who are) the guardians of the world, should make products.

From the midst of the water he brought a figure without senses.

Because of it, the creator (the creator) made a volition, (that) the mouth should be produced: like an egg that is broken, the mouth was split (opened); and, from that mouth, speech proceeds at the same time; and from speech, O mocker of speech, which is fire, it was apparent.

After that (afterwards) the fissure (opening) of the two nostrils was apparent: and, from the nose, [x] breath was apparent to strike (breathe): and from [x] to strike breath, O Mokel [x] to strike breath, who the wind (air) is, it was apparent.

After that there was an appearance of the slit of the two eyes: and from the eye, the sight was apparent: and, from the sight, O Mokel, the sight, which is the sun, was apparent

After that, the fissure [of the two holes] of the two ears was apparent: and, from the ear, the hearing was apparent: from the hearing, O mokel of hearing, which is djehat1 [Djehat, particles of air, transmitting sound.], it was apparent.

After that, the sense of touch was apparent from his skin. And the hair was the product of the body: and, from it, all the vegetables were apparent (they were apparent).

After that, there was a heart appearing in his breast: from the heart, O his mokel, which is the moon, it was appearing.

After that, the focus was apparent; that the pran and the apan were bound together upon him.

After that, a place [x] to drive excrement (anus) was apparent: and from that, O his mokel, which is mout (death), was apparent.

After that, the special member of generation and procreation (the penis) was apparent: and, from that, the sperm (genital seed) was apparent: and, from that sperm, from its mokel, which is water, was apparent.

And these very mokelans of his (produced body), who were produced, are the keepers of the worlds: and all these mokelans, who are the keepers of the worlds, from being [x] produced worlds, have fallen into the chain of worlds, which is the depth of the sea.

And Mokelan made them captive (subject to them) with hunger and thirst.

And Mokelan with Atma said; that, make for us a fixed (determined) place, that when we were in that place, we would eat and drink water and food.

(the spirit) made the shape of a cow present, (saying), that, having entered into it, eat food and water.

Mokelan said that this is also not suitable for us.

He made the figure of a horse present, (saying) that, in after entering this, eat food and water.

Mokelan said, [that in the ox there is an abundance of utility because of sustenance (necessaries of life); and in the horse there is advantage because of the riding of the man]; because even this is not suitable for us.

After that he made the figure of a man present, (saying) that, having entered into it, eat food and water.

Mokelan said that we have obtained a good place; from this respect, that doing works is pure this figure itself.

After that, the atma with [x] mokelan said, that enter into your proper seats.

Mokel fire, becoming speech, entered the mouth: and mokel wind, becoming bread, entered the nose: and mokel sun, becoming sight, entered the eye: and mokel djehat, becoming hearing, entered the ear: and mokel vegetables, being made of hair, entered into touch: and mokel moon, becoming heart, entered into the breast: mokel death, becoming apan, entered into the navel: and mokel water, becoming sperm (genital seed), entered into the instrument of generation and production.

When they entered Mokelan (they were), they were hungry and thirsty, and they said; that, for the sake of [x] eating we (our food) also make a thought.

Atma said: I make you partakers of these very things: you take your proper (your) part from all these.

Whoever gives [x] korban with a mokelan ([x] mokelan), the hungry and the thirsty [having become partakers of these things, take their share; from that respect (for the reason) that, otherwise (unless) from hunger and thirst] mokelan [x] they do not make (they do not accept) the approved korban.

The creator (the creator) reflected that, since I made the worlds and the guardians of the worlds products, and gave them hunger and thirst, for the sake of their food something must also be produced.

As he brought water into his heart (water as he thought), from that water he produced a figure, which was stillness and movement in it.

That very shape which was produced, itself became food.

Figure of food (made), because he knew; that I am the food of all things, escapes from this respect.

That very person; [x] A mockery of the senses had entered into it; he wanted to take food with his speech; he could not take it. If with speech he had taken, when [x] he had given the name of food (by naming food), the speaker would have been satisfied: hence it is known that he could not take food with speech.

He wanted to take food when he smelled it; He could not take it. If he caught them when he smelled them, when he smelled food, he would be satisfied by smelling them.

He wanted to take food when he saw it; he could not take it. If he took it with his sight, when [x] he saw [food], the seer would be satisfied.

He wanted to take food when he heard; he could not take it. If he were to take it when he heard it, when [x] he heard the message of food, the hearer would be satisfied.

He wished that he should take food by touch; he could not take it. If he could take it with a touch, with a touch of food, he would be satisfied by making a touch.

He willed that he should take food with the reflection of his heart; he could not take it. If he took food with reflection of his heart, when he thought about food, he would be satisfied while thinking.

He willed that with the instrument of generation and procreation he should take nourishment; he could not take it. But if, with the instrument of generation and procreation, he took food, and from [x] taking pleasure (carnal commerce), taking pleasure, he would be satisfied.

At the time when he willed, that from the apan wind (through the apan wind), which has become pran, should be in his mouth, he should take food; he took it and ate it.

Taking food and bringing it down, this apan is the wind itself: the life [x] apan of the wind, this very food is.

The creator (the creator) made a thought again, which; I have produced all these things myself: but without me how will the occupation (operation, action) of these things be? I, by what way shall I enter the body? He himself entered Pran by the way of the foot: it must (be) a special way for me.

Speech acts through the mouth: smelling acts through the nose; sight acts through the eye; hearing acts through the ear; touch acts through touch; the heart acts through thinking. does: apan wind does his action in a particular way: and the member does his particular action in his own way.

What am I doing in the midst of these things? these are the actions of these that have been mentioned.

At that time, the line that is above the top of the head, and separating the two parts of the hair of the head, as he made a hole in that line, the atma, by way of the brain, entered the body.

From this respect (about that) that gate got the name Pedrat; that is, fixed facts.

And they command that gate [Samskretic, mandan hasanam, to smile.] They also say; that is, the way of joy.

Other ways, the way [x] to enter is the meaning of those who are with (in) the place (vice) of the servants.

This is the way of joy, the way [x] to enter the Atma, which is the king of all things.

The way [x] for the senses to enter, which are in the place of servants, is another: and the way [x] for the soul to enter the body, the brain (is).

And the king, who entered the body through this gate, has three (3) seats, which are three (3) aousthai: this is (his) house itself; [this is (his) house; This very house is (his)]: that is, in the wake, he is also in the body; in sleep, he is also in the body; in sleep and rest, he is also in the body.

At the time when that atma entered from that gate, since it was mixed with the elements, they call it djiw atma.

After that (afterwards) he made a reflection, quof, am I myself here in the body djiw atma, or am I something else?

Because the direction (institution) came at the same time, and made that person educated, he knew this very djiw atma like [x] tsched akasch surrounding (filling every place) in every place.

Because he knew all these [x] to be atma, the name of this knower was avandr; that is, he saw all these [x] Brahm (to be).

And since O Fereschtehha [x] say the word in the veil (in the riddle) they have a friend (they love), this avandr, Andr they said. covered with particulars, under a veil, that is, expressed in an enigma; and in those ancient times, inspired by the god, in the Indus, this manner of speaking was primarily used.]

Oi Fereschtehha they have a friend (they love) what word they speak on the veil, they speak the word on the veil.

Adhiai is the ninth absolute.

Adhiai the tenth (10). Brahman

The fetus, which is produced, is on the father's back; that sperm (genital seed) is: and sperm (genital seed) is the principal of all the members and ingredients (parts) of the body.

And the sperma (genital seed), on the back of the father, without that which (before) is in the womb, has itself kept within itself.

And when he entered from his father's back into his mother's womb, when he became one with the mother, he took a fixed (seat) in the womb, (conception) [x] the birth (birth) takes place for the first time.

As the other members of the mother are, this also becomes one member (one part of the body) of the mother.

Since the husband himself became a sperm (genital seed) and entered the woman's womb, they do not strike the woman, because he himself became her form: and they do benevolence with the woman.

And the woman also, since the husband has entered into her, takes care of him and nourishes him.

Since in this state the woman has become the guardian and nurturer of the husband, the husband must also become the guardian and nurturer of the woman.

And the pregnant woman keeps the child in her womb.

And the husband, with the vows [and] the works which are determined, takes custody of the child, first born from [x] and after being born from [x]: and the father, who is the child, in the womb and after being born from [x], conforming to (according to) the precepts [x] Beid keeps watch, in truth, he keeps himself: what, from these works, is the increase of offspring in the world.

When the mother gives birth (gives birth), [x] the second birth takes place in this world.

When (the child) was born in this world, (and) the father was doing the work (the commandment), and the father was freed from the works and returned (discharged his debts according to the law); and when the father became old, he left this world, and went with him to another world (into another world), [x] the third birth is [the third birth, in which the father becomes the son, and is born into heaven.].

He is the same father who first became a sperm (genital seed) on his back, entered the womb of a woman, and as he came into this world, he went with that world (into that world).

And in another place [x] mantr [x] Beid is in accordance with this (exposition), which:

Bam diw said that; I, in my mother's womb, knew the degrees of apparent existence of all [x] Mokelan senses: and I too had fallen into the bond of birth and descent (into this world), and of apparent existences without end, which were like iron cages: those with force ( by virtue) of knowledge as broken, like a hawk that made a net as pieces, flying with the air (into the air); from that chain of apparent existences and iron cages, I came out and became liberated.

He said this to Bam Diw in his mother's womb.

Whoever, like [x] Bam diw, understands this word, he too has become free from the bonds of the body, as he went with the upper worlds (to the upper worlds), and with all volitions (to all volitions) he reached, without ceasing and freed (saved, happy) becomes

Adhiai is the tenth absolute.

Adhiai the eleventh (11)

The gathered rek'heschiran having been made in one place, when together (one with) the other said, that; in the midst of [x] prana and senses, and [x] mokelan of those that are in the body, who is the atma? what shall we do with him (that) maschghouli? with regard to that (idea) that one greatness (a great thing) entered by the way of the foot; and one greatness, from the way of the head: in the middle of these two, which is the atma?

They knew (that) that atma is, because, with verification (certainty), they see from that very thing; and they hear from him; and from that very thing they are scented; and they speak from him; and from that very taste they comprehend (perceive) a sweet and acrid taste, and other things.

And hard, is his name; and the heart is its name; and the form of knowledge is its name; and commanding is his name; and pure knowledge is his name; and Kian great, is his name; and not forgetting, it is his name; and making an occupation (acting) in the senses is his name; keeper, is his name; making a division (discerning) between true and vain (false), is his name; His name is the book of his law; and committing sin is his name; and doing treatment (healing) is his name; and making a memory (memorial), is his name; and doing volition (willing) is his name; and giving life, is his name; and taking pleasure is his name; and making desire is his name.

All these names are (are) the form of a scientific name.

He himself, he himself, is Brahma; He himself is Andrew; He himself is Pradjapat; and he himself is all Fereschtehha and mokelan.

And of these five (5) elements, which are water, and fire, and wind (air), and dust (earth), and skasch, he is also.

And the seeds are great and small, too.

Furthermore, that which came forth from the earth, and that which came forth from the egg, and that which came forth from the womb, and that which is a creation (creature) by the will of God, is himself.

And horses, and oxen, and men, and elephants, and all living things, from feeding and flying, [and walking,] and resting, all things are also that.

And giving motion to everything, even he is.

And the place (dwelling, seat) of all (things) is also that.

And let all things be produced by him, and be (subsist) in him, and be destroyed (annihilated) in him.

He is also giving motion to the whole world.

And this very form of knowledge is Brahm.

And this djiw atma, at the time when the form of knowledge is made, and understands itself, as it left this world, (and) went with that world (to the other world), and obtained all volitions, becomes without ceasing.

The eleventh (11) of Adhiai is absolute.

The Deaai (vow), which, in the time [x] that this Oupnek'hat was begun and fulfilled, must be pronounced, that is:

Let my words remain in my heart; and let my heart remain in my speech: and let the main (best) of speech appear over me (let it come out of me): also day by day, let [desire] increase! O heart, and my speech! you be the ones showing the way (the book) Beid: and that which I heard from (the book) Beid should not be given to oblivion; and I will rightly say: let this be (be) my guardian, and be (be) the guardian [x] of the enemy (of my preceptor).

It is absolute [Oupnek'hat] Asarbeh, extracted from Rak Beid.

[admin]

OUPNEK'HAT KOK'HENK, e RAK BEID (excerptum).
[Latin Version]

Tschetr nomine Brahmani volitionem korban (sacrificii) fecit. Cum Am reh'heschir dixit, quod; mihi to djah facias. Arn rek'heschir cum Sopatkit, filio suo, dixit: tu, ut iveris, korban facias.

Tempore quo Sopatkit venit, Tschetr Brahman ab eo petiit, quod: Sopatkit, in his mundis mundus est absconditus, quod ilium mundum non scientes non sciunt: cum (pro) mercede [x] facere hoc opus [x] korban, me cum illo mundo (ad illum mundum) potes (ne) facere pervenire? vel, extra ex omnibus mundis mundus existit, quod: quemadmodum lignum cum ligno jungunt, quod unquam e simul (ab invicem) separata non possunt fieri; ipso hoc modo, ego etiam, quod cum illo mundo (ad illum mundum) eam, forma illius mundi factus, amplius ab eo separatus non fiam?

Sopatkit dixit, quod; hoc ego non scio. Ut abiero, e patre meo, qui ostad meus est, petam.

Ut abiit, e patre petiit, quod; Tschetr Brahman a me hujus modi questionem fecit: ego ei quod responsum dabo?

Pater ejus dixit: ego etiam hoc non scio: ip locum consessus ipsius illius Tschetr Brahman ego et tu ambo ut iverimus, (et) e vultu [x] Beid verificationem monstraverimus (libro Beid veritatem confirmaverimus), hanc scientiam discamus: e quocunque aliquid peto, cum me (mihi) hanc rem dat; hanc ab eo questionem faciamus.  

Ambo euntes facti, cum modo discipulorum, ante Tschetr Brahman iverunt.

Tempore quo ante eum advenerunt, Tschetr dixit: quod; quemadmoum aliquis venerationem (reverentiam, honorem) [x] Brahma cum loco affert (praebet), oportet, quod ego reverentiam vobis cum loco afferam: quod vos, cum scientia propria (vestra) superbi non fuistis, et venistis, quod (ut) a me hanc scientiam discatis. Venite et sedete; quod cum vobis expositionem faciam.

Post ab illo (postea) Tschetr dixit: quod; post a [x] mori, ex homine operis (ex hominibus operi incumbentibus), qui intuitum super mercedem habent, quisquis ex hoc mundo abit, cum mundo (ad mundum) lunae it: in illo loco famulus [x] mokelan medietatis lunae, quod lumen illius in augmentationem est, fit.

Oi mokelan laeto statu fiunt (contenti illum excipiunt): sed hi qui ex opere cum hoc loco (ad illum locum) pervenerunt, ullam tranquillitatem, et (ullum) laetum statum non habent; et terminus mercedis operum horum, hic est, quod, cum mundo (ad mundum) lunae perveniunt.

Tempore quo merces operum horum, qui famuli [x] mokelan medietatis primae lunae fuit (fuerunt), absoluta est, descensum ut fecerunt, cum gradibus descensus (in gradus descensus, infimum gradum) [x] djehennam cadunt: et in djehennam, cum figura vermis, et papilionis, et animalium aliorum, sicut, leonis, piscis, et canis, et aliorum fiunt: et congruenter (ad, juxta) indolem et qualitates (suas) subjectionem (his) figuris (formas indoli suae conformes) sumunt (subeunt).

Tempore quo cum gradibus imis (in gradus imos) [x] djehennam eadunt, si ab eo (iis) petant, quod; tu quis es? is (homo) dicit; quod, e mundo lunae, quae dans mercedem operum purorum est, quod sex tempestates (anni) ex ea scitae fiunt, et quindecim (15) kala habet, et mundus animarum mundus ejus est, et (mundus iste) e mercede (fructus) operis [x] korban, quod oi Brahmnan mane et vespere faciunt, productus factus est, veni.

Et sperma (semen genitale) factus, in dorso patris locum sumpseram: et post ab illo, propter [x] obtinere mercedem operis, me in ventrem matris ut attulerunt, cum mundo (in mundum) attulerunt, et cum figura patris apparentem fecerunt.

Cum benedictione hujus verbi recti, (e) peragratis gradibus et poenis (aerumnis, miseriis), quas in ventre matris, et tempore [x] supersurgere (exire) ex illo, traxi (sustinui), sperans sum, quod, post ab hoc cognitionem obtineam: quemadmodum (sic, ut) quisquis a me petat, quod, tu quis es? dicam, quod: ego tu sum: et causa hujus cognitionis, a via [x] intuitum habere super mercede operis, quod faciens pervenire cum (ad) djehennam (ubi) sum (est), liberationem ut obtinuerim, cum via (in viam) [x] selouk et [x] maschghouli ingrediar.

Et via [x] selouk, quod illam diw djan dicunt, haec est: tempore quo o salek moritur, persona e mundo, quod in eo Brahma, id est, Djibril (Gabriel) est, ut venit, eum cum via pura euntem facit.

Primum cum (ad) mokel ignis facit pervenire: et ex illo loco ut transire fecit, cum mokel venti pervenire facit: post ab hoc, cum mokel aquae: [et post ab illo] cum mundo solis: post ab illo, cum mundo, quod in illo Andr est: post ab illo, cum mundo, quod in illo Pradjapat est: post ab illo, cum mundo [x] Brahma, quod mundus [x] Djibril est, facit pervenire.

Et in initio (ingressu) illius mundi [x] Brahma, fossa plena aqua est, quod nomen illius aousch1 [Vel, aoust, aou est. Ms. nat. Aoudr.] est; id est, e volitione, et ira, et aviditate, et cupiditate carnali, et superbia, et invidia, formata facta est. Oi mokelan impedientes mortificationem, super ripa illius fossae stantes sunt.

Et ex illa fossa ut transierunt, mare aliud est, quod nomen illius behra est; id est, aliquis, qui in illa lotionem facit (se lavat), a senectute egressus, juvenis fiat.

Et ex illa ut transierunt, una arbor est, quod nomen ejus al est; id est, quilibet fructus qui in mundo est, in illa arbore est.

Et ex illa ut transierunt, una urbs est, quod nomen ejus Sabeh est; id est, circuitus illius valde amplus est.

In medio illius urbis domus est, quod nomen ejus Apradjat est; id est, ulla persona super illam domum victoriam non potest obtinere.

Et Andr, quod rex [x] Fereschtehha est, et Pradjapat, quod mokel totius mundi est, ambo ostiarii illius domus sunt.

Et proprietas (effectus) naturalis ([x]) ingressum esse in illam domum, haec est, quod: quisquis in illam domum ingreditur, seipsum ab omni majorem ut scivit, dicat, quod ego Brahma sum; id est, Djibril.

Et una contignatio editior in medio illius domtis est, quod nomen illius nahatschhen est; id est, intellectus omnis (universalis).

Super illam contignationem thronum posuerunt, quod nomen illius antatschar est; id est, lux multa.

Super illum thronum femina sedens est, quod nomen illius feminae Mansi est; id est, producta faciens cor et sensus: et multum domina pulchritudinis est.

Et velum est, quod super circa illam feminam, quod omnes mundi in ante illud (coram illo) similes feminarum velis parvis apparent: et in illo velo pulchrae figuree (pulchrae facies) plurimae sunt, similes matri benevolae, quae cum figura verborum suavium et graciosorum vincit (ligat).

In medio illius circuitus urbium (urbis) cognitio est, quae purum faciens cor est.

O maschghoul cum Brahm (ad) illum locum pervenit; et in intervallo [x] pervenire cum illo loco (ad illum locum), Brahma cum homine (uni homini) mundi sui dicit, quod; ite et utensilia hospitalitatis propter eum feratis: quod hic e mari behra, quod e [x] lotionem facere in illo senectutem ut transierunt, juvenes fiunt, transiit: et amplius hic senex non est futurus.

Et quinque centum (quingenae) puellae cum occursu (in occursum) ejus currunt: et in manu centum puellarum, margaritarum (filo consertarum) flos est: in manu centum puellarum aliarum, vas aquae est, quod corpus cum illo lavent: et in manu centum puellarum aliarum, suaves odores sunt: et in manu centum puellarum aliarum, pallia ad tegendum sunt: et in manu centum puellarum aliarum, gemmae ad tegendum sunt: ante eum (illa) ferunt; et hac dispositione (vestitus concinnitate), quae peculiaris [x] Brahma est, eum operire faciunt.

Et tempore quo illa persona haec induit, seipsam formam (esse) [x] Brahma scit.

To praeterire illum maschghoul ex illa fossa, pleni aqua, quae e volitione, et ira, et aviditate, et cupiditate carnali, et superbia, et invidia formata facta est; causam [x] transire has qualitates, puritatem cordis [esse est (oportet esse)1 [In ms. meo, boud, (causa) est.]]: et quisquis puritatem cordis non habuit (non habet), et has qualitates, et voluptatem sensibilium non praeteriit, in illa fossa submersus fit.

Et illi mokelant, qui impedientes mortificationem (paenitentiam) et maschghouli sunt, tempore quo aliquis maschghouli et selouk ut fecit, post a [x] mori, cum illo loco (illuc) advenit; statim quod (ac) illi mokelan vultum ejus vident, fugiunt.

Tempore quo ille maschghoul cum mari (ad mare Behra), quod mare [x] juvenem fieri est, advenit, cum puritate cordis, sine indigentia alterius (rei), ex illo mari (illud mare) praeterit: et quando ex his ambobus (maribus) transiit, ex opere puro et malo liberatus fit.

Opera mala, sors (pars) maledicentium ejus (illi) fiunt; et opera pura, sors amicorum, sociorum et natorum ejus fiunt.

Ex hoc respectu (idcirco) dixerunt, quod, [x] maschghoul Deo male non oportet dicere, et cum eo (illi) purum (beneficum) oportet esse: quod, cum amicis illius maschghoul puritas (bonum) advenit; et cum inimicis ejus, malum.

Et ille maschghoul, in illo statu, ex operibus hoc modo liberatus est, quod aliquis super currum eques (conscensus) sit, et indicium amborum pedum (rotarum) currus intuitus sit; is etiam opera pura et mala, sicut indicium pedum currus videt: et opus purum et malum, et laetitiam, et maerorem, ut praeteriit, (et) cum (ad) Brahma pervenit, cum hac ratione (sic) forma [x] Brahma fiat.

Tempore quo subter arborem al vadit, et omnes suaves odores, quod in Brahma est, in eum intrat (intrant).

Tempore quo in illam urbem ingressus fit, principale cognitionis [x] Brahma in eum intrat.

Tempore quo in medium illius domus vadit, integra (tota) lux [x] Brahma in eum intrat: et hoc modo (sic) lumen efficitur, quod Andr et Pradjapat, qui ostiarii illius domus sunt, eum quod vident, (qui) potentiam [x] intueri lucem [x] Brahma non attulerunt (non habent), e [x] videre lucem ejus etiam fugiunt.

Tempore quo ingressus ilium locum consessus fit, quemadmodum Brahma seipsum magnum scit, magnitudo [x] Brahma in eum intrat; et is etiam seipsum magnum scit.

Tempore quo super contignationem editiorem supervenit (ascendit), intellectus universalis in eum intrat; et cum illo intellectu omnem mundum videt et scit.

Et tempore quo super illum thronum, quod cum loco (vice) [x] pran est, sedet, talis apparet, quod super caput illius (summo illius pran) sedens sit.

Et descriptio illius throni (scilicet) pran, haec est: quod valde lumen est: duo pedes orientales illius, tempus praeteritum et futurum est: duo pedes alii illius, divitiae verificatae (certae), et terra est: et duo ligna in longitudinem duorum brachiorum ejus, duo aiet (libri) Sam Beid est, quae cum melodia legunt: et duo ligna duorum laterum (in) latitudinem illius throni, duo aiet alia (libri) Sam Beid est; et haec quatuor aiet nomina propria habent: et omnia aiet (libri) Rak Beid, et reliqua aiet (libri) Sam Beid, cum loco (vice) [x] stamen texere (staminis texti) inter quatuor ligna illius throni est: et aiet (libri) Djedjr Beid, cum loco [x] subtemen texere (subteminis texti) inter quatuor ligna illius throni est: et lux lunae cum loco lecti (culcitrae) illius throni est: et harmonia (libri) Sam Beid, cum loco tapetis (toralis) super illum lectum (positi): mensurae (librorum) Beidha, cum loco pulvinaris illius throni est.1 [Thronus, qui et pran supremus, tempori, bonis certis, et terrae innixus, verbo Dei et lumine lunae constat totus. Haec descriptio cum allegoricis aliorurn religionum throni Dei descriptionibus, conferenda est.]

Et Brahma super illo throno sedens est.

Ille maschghoul cum pede suo progressus, super illum thronum sedet.

Brahma ab eo petit, quod, tu quis es?

Et is cum Brahma dicit, quod; ego forma temporis sum: et quidquid in tribus (3) temporibus est, omne ego sum; id est, praeteritum, et praesens, et futurum: et ego e tsched akasch, quod ipsum cum ipso lumen est, apparens fui: et quidquid fuit, et quidquid est, et quidquid est futurum, super me (in me) apparens est: tu, anima illorum omnium, et quidquid tu es, ego sum.

Brahma ab eo petit, quod ego quis sum?

Dicit, quod sati tu es.

Brahma petit, quod; sati, quae res est?

Dicit, quod; quidquid altius sensibus et [x] mokelan sensuum est, illud sat est: et sensus, et oi mokelan illorum, sine his (sensibus), cum simul (haec similiter) sati sunt. Hoc omne quod in medio [x] sati est, o Brahma! tu es.

Et Brahma petit, quod; omne ego sum: cum quanam causa nomina hominis super me attributionem (eorum) facis?2 [Altera [x] lingam Indorum origo et explicatio: pran (halitus, homo, mas); loquela (femina, vox); et cor (nec mas nec femina), utrique motum dans; tria in uno hominis corpore. Vide supra, Oupnek'hat IX, N.° XC, init.]

Dicit, quod; causa [x] pran; quod pran, in corpore, homo est.

Et petit, quod, nomina feminae cum quanam causa super me attributionem (eorum) facis?

Dicit: causi loquelae, quod loquela, in corpore, femina (mulier) est.

Et petit, quod, divisio (species) alia, quae non homo est, et non femina, cum quanam causa super me attributionem (ejus) facis?

Dicit: causa cordis; quod cor non homo est et non femina.

Brahma petit, quod; ego odorem e qua [x] (cujus rei opera) sumo?

Dicit: cum vi (facultate) odoratus.

Petit, quod; ego cum qua re video?

Dicit: cum vi visus.

Petit, quod; ego cum qua re audio?

Dicit: cum vi auditus.

Petit, quod; ego cum qua re gustum sumo?

Dicit: cum vi gustus.

Petit, quod; ego cum qua re actionem facio?

Dicit; cum vi manus.

Petit, quod; ego cum qua re laetitiam et moerorem invenio (experior)?

Dicit: cum vi totius corporis.

Petit (quod); ego copulationem et voluptatem copulationis et natum, a qua re acquisita facio (acquiro)?

Dicit: quid; e robore membri peculiaris.

Petit, quod; ego e qu4\a re via eo?

Dicit, quod; cum vi pedis.

Petit, quod; ego cum qua re intelligo?

Dicit: cum vi intellectus, qui ex atma lumen est.

Brahma cum eo (ei) dicit, quod; ego mundus collectorum elementorum subtilium sum; et ipse hic gradus meus [x] Haranguerbehah nomen habet: tu qui ego factus (es), hic mundus magnus meus, mundus tuus est; et victoria mea, victoria tua est; et usque ad quemcunque locum, quod potentia mea est, potentia tua est.

Quisquis hos gradus (hanc gradationem entium) scit, quidquid Brahma habet, obtinet.

Absolutum est Adhiai primum hujus Oupnek'hat Kok'henk.

[Brahmen.

Belank] rek'heschir dixit, quod; pran (esse) Brahm ut scivisti, cum eo (ei) maschghouli fac: quod hic prani, qui forma [x] Brahm est, cor, missus (delegatus) ejus est; et loquela, alimentum edere faciens (obsonator) ejus est; visus, vazir (minister) ejus est; et auditus, arsbegui (supplicum libellorum magister) ejus est: et ipse ille pran, qui forma [x] Brahm est, cum illo quod (etsi) ex his aliquid non vult, haec, quidquid habent, sine volitione ejus, cum eo (ad eum) transire faciunt.

Quisquis cum pran ([x] pran) hujusmodi maschghouli facit, omnia animantia, cum illo quod (etsi) is non vult (non petit), omnia, quidquid habent, cum eo donum transire faciunt.

Huic maschghoul (hoc) secretum est, quod tegendum est, ipsum hoc est. (Maschghoul hoc secretum sedulo tegere debet.)

Expositio modi resignationis (fiduciae in Deum), et affectatae nolitionis (renitentiae); quod:

Cum se ipso (o maschghoul) fixum det (statuat), quod, ab ulla persona aliquid non velit, et petitum non faciat. Simile huic hoc est, quod:

Quemadmodum fakir cum pago (in pagum) ut ivit, ex omnibus hominibus illius pagi mendicationem facit (eleemosynam petit); et ulla persona aliquid cum eo (ei) non dat. Obsistentiam ut fecit, extra pagum ut venit, sedet, et secum fixum dat (statuit), quod; si, post ab hoc, aliquis aliquid etiam det, is etiam non sumat. Et tempore quo secum hoc fixum dat, homines pagi, qui cum eo (ei) aliquid non dederant, sine petitu, propter eum aliquid ut attulerunt, et obligationem ut habent (favorem reputantes), ante eum faciunt transire (ei offerunt): merces [x] petitionem non facere, hoc est. Et personae, quod ab his petitionem non fecerat, etiam aliquid ut attulerunt, ante eum transire faciunt, et obligationem habent (hoc gratiam ducunt).

(Hoc modo) o maschghoul cum pran ([x] pran) etiam, etsi aliquid non vult (non petet) omnes res ante eum praesentes fiunt.

Betak1 [Ms. nat. Belank.] rek'heschir etiam dixit: pran et Brahm unum (esse) ut sciveris, cum eo (illi) maschghouli, oportet fecit (facias): quod, prani, qui forma [x] Brahm est, cum gouiai (loquela) et visus ejus conformitatem (consensum) facit (congruit, idem est); et cum visu, et ejus auditus; et auditus, cum corde; et cor ejus, cum pran ejus, conformitatem facit: proinde pran, dominus omnis (rei) est.

Et hic pran, quod forma [x] Brahm est, ex ulla persona aliquid non vult: et hi omnes mokelan, quidquid habent, donum ei faciunt; id est, virtutum (facultatum) suarum cum eo relationem (ei attributionem) dant: sicut ipse ille fakir, qui, in pagum ut ivit, (et) mendicationem fecit, et aliquid (ei) non dederunt; post ab illo (postea) quod obsistens factus, in angulo sedit, et fixum dedit, quod aliquid ab aliquo non sumpserit; homines hujus pagi, et pagorum aliorum, cum obligatione (gratiam reputantes) aliquid ut tulerunt, ante eum posuerunt.

Huic maschghoul secretum quod tegendum est, ipsum hoc est; quod ab aliquo aliquid non petat.

Et post ab hoc plura opera est, quod, cum modo qui in (libro) Beid fixus est, cum pran ([x] pran) maschghoul factus, illa opera cum loco (in locum) adducat (exequatur); quodcunque objectum postulationis, quod e divisione (specie) augminis divitiarum (sit), et acquisitionis filii, et [x] obtinere principatum, simile his quod velit, facile efficietur.

Et unum opus aliud est, quod quisquis cum pran ([x] pran) maschghoul factus, quemadmodum in (libro) Beid fixum est, illud opus cum loco (in locum) affert (exequitur); quemadmodum servi ante dominum (suum), ex [x] animam (vitam pro eo) dare, et mori, considerationem non faciunt (rationem non habent). [Quisquis hunc maschghouli cum loco affert, omnes mokelan ante pran ejus ex [x] animam dare considerationem non faciunt.]

Et hic maschghouli hoc est, quod; quemadmodum ignis [qui] urit, tempore quo silens factus (extinctus est), dicunt: mortuus est.

Porro lumen ejus (e) prani fuit, qui forma [x] Brahm est; quando mortuus est, lumen ejus in solem, et pran ejus, in ventum intravit.

Et sol, qui splendore calefaciens est, calefactio ejus e prani est, qui forma [x] Brahm est, tempore quo occasum facit, dicunt, quod sol mortuus est: lux ejus in lunam intrat; et pran ejus, in ventum intrat.

Et luna cum (e) prani, qui forma [x] Brahm est, lumen habet. Tempore quo deorsum vadit, dicunt, quod luna mortua est: et lumen ejus in fulgur, et pran ejus, in ventum intrat.

Fulgur, quod coruscat, coruscatio ejus e pran est, qui forma [x] Brahm est. Et cum non coruscat, dicunt, quod mortuum est; coruscatio ejus et pran ejus, ambo in ventum intrant.

Et omnes mokelan e vento producti fiunt, et in vento deleti (annihilati) fiunt. Tempore quo in vento deleti fiunt, non apparent: et e vento quod superveniant (cum exeunt), apparent.

Hic maschghouli in [x] mokelan est.

Et maschghouli in corpus, hoc est; quod: tempore quo verbum Ioquuntur, vis (per vim) [x] pran est, qui forma [x] Brahm est.

Tempore quo (homo) silens factus est, loquela mortua est: vis ejus in oculum; pran ejus, in pran intrat.

Tempore quovidet, vis [x] prani est, qui forma [x] Brahm.

Quando a [x] videre retro manet (cessat), visus mortuus est: [vis] ejus in auditum, et pran ejus, in pran intrat.

Tempore quo audit, vis [x] pran[i] est, qui formae [x] Brahm est.

Quando a [x] audire retro manet, dicunt, quod auditus mortuus est: vis ejus in cor; pran ejus in pran intrat.

Tempore quo aliquid cum corde recogitat, cum vi [x] prani est, qui forma [x] Brahm est.

Et quandd cor a [x] recogitare retrd manet, dicunt, quod, cor mortuum est: vis ejus, et pran ejus, ambo, in pran intrant.

Omnes hi mokelan e pran producti fiunt, et in pran deleti (annihilati) efficiuntur.

Quoad (quamdiu) in pran venit (veniunt), non apparent: et quando e pran apparentes fiunt (exeunt), apparent.

Quisquis [x] pran hoc modo ut scivit, maschghouli facit, [x] maschghouli facientem, mons septentrionis, qui Hamatschel nomen habet, et mons meridiei, qui Band nomen habet, si ambo velint, quod eum (ut feram) persecuti (agitantes) occidant, non possunt occidere.

Et quisquis hunc maschghoul non vult (non amat), vel hic maschghoul eum non vult, omne super circa et ante eum moritur.

Et divisio (species) alia [x] maschghouli cum pran ([x] pran), haec est, quod, [x] pran ab omnibus sensibus et corde, et [x] mokelan illorum majorem (homo) sciat: quod (quia), omnes sensus, cum uno alter, colloquium fecerunt in (super) magnitudine sua. Cum pran omnes e corpore extra iverunt: viderunt, quod corpus, simile ligno, sine motu, lapsum est. Loquela in corpus intravit: id (corpus) ullam actionem non potuit facere. Visus intravit: id etiam ullam actionem non potuit facere. Auditus intravit: id etiam ullam actionem non potuit facere. [Et cor intravit: id etiam ullam actionem non potuit (faceire).] Pran quando intravit, corpus surrexit, et initium in omnem actionem fecit. Sensus et oi mokelan sensuum (inde) sciverunt, quod, ex omnibus nobis major pran est Quoniam illi magnitudinem [x] pran ratam fecerunt (agnoverunt), tempore quo pran, ut corpus reliquerit, cum (ad) behescht est iturus, sensus, ipse ille pran, cum [x] mokelan simul via (comitibus) ejus, in ventum ingressi, e via venti, cum bhout akasch unum facti, cum (ad) behescht eunt (ibunt).

Quisquis cum pran ([x] pran) hujusmodi maschghouli facit; quemadmodum, cum benedictione [x] pran, sensus et oi mokelan, eorum cum (ad) behescht pervenerunt, is etiam cum (ad) behescht pervenit.

In tempore morbi, pater filium magnum (natu majorem) suum ut petiit, et paleam viridem in terra lectum fecit, et ignem prope illam transire fecit (statuit), et hydriam plenam aqua, capite (ore) operto, cum latere (ad latus) ignis posuit, et super seipsum (seipsum) linteo albo operuit, et super faciem illius herbae (paleae) viridis longum traxit (se protulit, produxit); filium juxta seipsum sedere facit, (et) dicit, quod; manum super oculos meos pone; et vultu cum vultu meo (adversum me) sede, et audi:

Loquelam meam in te servatam habeo (depono): filius in responsum dicit, quod; ego ipse (eam) servatam habui (in me custodio).

Rursus (pater) dicit: odoratum meum in te servatum habeo: [filius] dicit: in me ipso servatum habui.

Rursus dicit, quod, visum meum in te servatum habeo: dicit: in me ipso servatum habui.

Rursus dicit: auditum meum in te servatum habeo: filius dicit: ego in me ipso servatum habui.

Rursus dicit: voluptates, quas e [x] edere alimentum obtinui, in te servatas habeo: dicit: ego in me ipso servatas habui.

Rursus dixit, quod; opera mea in te servata habeo: dicit: in me ipso servata habui.

Rursus dicit, quod; mercedem operum meorum in te servatam habeo: dicit: in me servatam habui.

Rursus dicit: gaudium, quod in voluptate copulationis carnalis, cum respectu (causa) [x] acquirere filium felicem, habui, in te servatum habeo: dicit: in me ipso servatum habui.

Rursus dicit: [x] ire meum (incessum meum) in te servatum habeo: dicit: in me ipso servatum habui.

Rursus dicit, quod, intellectum, et scientiam, et volitionem mei ipsius in te servata habeo: dicit: in me ipso servata habui.

Filius haec ut dixit, una vice circum patrem ut circumivit, stans fit.

Pater dicit, quod, purum nomen (famam) quod e [x] gladio ferire acquisitum fit, et lucem, quae e cognitione acquisita fit, et integras divitias meas, et purum nomen meum cum te (tibi) dedi; super te benedictio sit!

Filius, ut approbatum fecit (consentiens), caput cum subter facit (demittit); et manus suas super frustum panni (linteum) super patrem lapsum (extensum), ut transire fecit, dicit, quod; mundi magni [x] behescht (paradisi) sors tua sit!

Si pater, post ab hoc testamento1 [Hoc testamento pater ens suum totum ad filium suum transfert, in ilium transfundit; et sic in eo, et deinceps in filii filio, vivit: unde opera reiligionis, quae perficere non potuit, a filio absoluta, sedes beatas patri aperiunt. His vinculis, patemus amor et pietas in parentes quasi indissolubili modo adstringuntur; et continua serie, in duobus mundis, inferiori et superiori, homines, ex uno orti, in unum resolvendi, sibi invicem connectuntur.], salutem (valetudinem) obtinet (sanescit), rursus divitiae (bona) in potestate filii manent; et illud quod in tempore expositionis ultimae voluntatis cum filio tradidit, omne ex eo (illi proprium) scit.

Si hoc modo non potest transire facere (hunc statum ferre), ipse fakir factus, [x] sanias (statum) electum faciat: et tempore quo prope cum tempore (ad tempus) [x] mori advenit, hoc modo absolutum oportet facial (vitam oportet claudat).

Radjah Partroun, filius Radjah Diwdas, Radjah [x] Benares, cum (in) die belli et afflictionis (adversitatis), cum mansione (ad mansionem) [x] Andr pervenit.

Et Andr cum eo (illi) dixit, quod; quidquid vis, a me pete; quod cum te (tibi illud) dem.

Radjah Partroun in responsum cum eo (illi) dixit, quod; ego non scio, quod [x] bene fuit (bene est) meum in qua [x] est: in quacunque (re) [x] bene fuit meum sit, vos illud ipsi cum me (mihi) date.

Andr dixit, quod; ego, a me ipso, propter quid, aliquid cum te (tibi) dem (darem)? tu pete; ut ego cum te (tibi) dem.

Radjah dixit; vos, qui super me mediationem (protectionum) habetis, propensionem [x] dare aliquid non habetis?

Andr, hoc verbum ut audivit, ex fixa determinatione quam (primo) dederat (ex eo quod primo promiserat) retro non cessit; consensum praebuit, et a vero non transiit, propter illud quod is forma veri est.

Andr dixit, quod; [x] bene fuit (est) tuum et omnium hominum, in hoc est; quod me scias: quisquis me non scivit, ego eum multum molestavi (afflixi): quemadmodum unum Djeni, qui tria (3) capita habebat, quoniam ei cognitio mei acquisita non facta, eum occidi: et oi saniasani, qui domini cognitionis non fuerunt, et intuitum super sensibilibus habebant, ego omnes illos cum canibus, divisiones (divisos, laceratos) ut feci, dedi; et plurimos ex hominibus cupiditatis carnalis et voluptatis, a mundo meo qui behescht sit, ut (illos) percussi, longe feci: et plurimos qui, verbo capto (fide data), venerant, quoniam domini cognitionis non erant, omnes occidi: et plurimos e [x] Djenian, qui cognitionem non habebant, in mundo [x] fezza etiam occidi: et in terra etiam tribum magnam e [x] Djenian sine cognitione, occidi. Cum illo quid (etsi) hanc quantitatem (entium) sine cognitione occidi, unus capillus meus etiam perditus (amissus) non fuit: et ex hac quantitate [x] occidere quod feci, ullo (modo) peccator non factus sum. Ipso hoc modo, quisquis me scit, quodlibet peccatum et opus malum quod faciat1 [Infra (p. 91, 92) videbitur, quomodo recta entis supremi, cujus Andr hic personam gerit, cognitione, peccata etiam gravissima peccantem non afficiant; imo, qui maxima patrat facinora, peccator non fiat.], peccator non fit, et e loco altitudinis suae non cecidat: et, si quandoque matrem occidat, vel patrem occidat, vel furtum faciat, sive [x] Brahmni, [x] Beid scium occidat, quamcunque quantitatem quod faciat, lumen et lux vultus ejus minuta non fiunt.

Rursus Andr cum Radjah dixit, quod; ego forma [x] prani sum; quod ille pran forma scientiae est. Me vitam scito: me sine morte scito: pran, forma vitae est; et vita, forma [x] pran. Ipse hic pran sine cessatione est. Quoad pran in corpore est, corpus vitam habet: et in illo (altero) mundo etiam sine cessatione pran [est], et cum vi (virtute) [x] pran cognitio, quae forma scientiae est, cum (ad) Brahm pervenit: et volitiones omnes e pran productae fiunt.

Quisquis me vitam et sine cessatione ut scivit, maschghouli facit, in hoc mundo vitam plurimam obtinet, et sine cessatione fit; et in behescht etiam temporibus multis sine defectu manet.

Plures dicunt, quod omnes sensus cum pran unum sunt. Loquelae, quo loco (ubi) potentia illa est, quod, sola, sine pran, actionem loquelae possit facere? Et oculo, qua loco potentia illa (est), quod sine pran, possit videre? Et auditui, quae potentia, quod, sine pran, possit audire? Et cordi, quae potentia, quod, sine pran, possit recogitare? Cum auxilio [x] pran, hi sensus actiones suas faciunt: in loquela, oi pranha. loquuntur: in visu, oi pranha vident: et in auditu; oi pranha audiunt: et in corde, oi pranha recogitant. Cum auxilio principii pran, quod pran ventus (halitus) sit, quatuor pran alii, qui existunt, actiones suas faciunt.

Andr dixit: veritas [x] pran, haec est.

Quod, Radjah dixit: rectum (est); magnitudo [x] pran hoc modo est.

Rursum Andr dixit, quod; [corpus] non videt, quod; cum [x] abire loquelam, mutum fit; tamen vita cum (in) statu (adhuc) est: et non videt, quod; oum [x] abire visum, non videns fit; tamen vita in statu est: et non videt, quod; cum [x] abire auditum, surdum fit; tamen vita in statu est: non videt1 [In meo ms. namischenevad, non audit: error amanuensis. In ms. nat. namibinad, non vides.], quod; cum [x] abscindere manum, sine manu fit; tamen vita in statu est: cum [x] abscindere pedem, sine pede fit; tamen vita in statu est.

Ipse hic pran, qui forma scientiae est, corpus a seipso (da se pendens) ut scivit, super habet (sublevat, illud sustinet). Ex ipso hoc respectu (idcirco) [x] pran super habentem corpus (homo) ut scivit, maschghouli oportet fecit (faciat).

Pran, forma scientiae est; et scientia, forma [x] pran est.

Haec ambo, unum facta, in corpore sunt: simul via (comites), unus cum altera, e corpore superveniunt (exeunt).

Intelligere [x] pran, ipsum hoc est, quod eum cum hoc intuitu videas.

In statu [x] sak'hepat, quod (quo) somnium (homo) non videt, omnes sensus cum pran unum facti, (sic) manent: loquela, cum nominibus, in eum intrat: visus, cum figuris, in eum intrat: et auditus, cum vocibus (sonis), in eum intrat: et cor, cum recogitationibus, in eum intrat.

Tempore quo e sak'hepat evigilatus fit: quemadmodum scintillae e carbone ardente (inflammato) apparentes fiunt (exeunt); omnes pranha e djiw atma apparentes facti, in locum suum (proprium) intrant: et a [x] pranha, sensus apparentes fiunt; et, a sensibus, sensibilia apparent.

Et hoc verbum visibile (manifestum) est: et ipsa haec scientia cum verificatione (certa) est.

Tempore quo animans (animatus homo) prope cum (in) statu [x] mout (mortis) fit; et debilis et sine viribus efficitur; et sine intelligentia (sensus expers) factus est; et non audit, et non videt, et non loquitur; propter illud, quod omnes sensus ejus ut abierunt, cum [x] pran unum facti sunt: loquela, cum nominibus, in eum ingressa est: visus, cum figuris, in eum ingressus est; et auditus, cum vocibus, in eum ingressus est; et cor, cum recogitationibus, in eum ingressum est. Et, e debilitate quod factus erat (ad quam redactus fuerat), statim quod (ac) cum intellectu venit (mentis compos factus est), rursum, simile scintillis quae a carbone inflammato supervenit (exeunt), e [x] djiw atma ejusoi pranha cum locis suis (ad loca sua) eunt: et, e [x] pranha, sensus cum lopis suis eunt; et, e sensibus, sensibilia cum locis suis eunt.

Tempore quo pran corpus reliquit (relinquit), vis (facultas) loquelae abit, et litteram non potest percutit (pronunciare): quid? (nam) causa [x] litteram percutere, vis (facultas, potentia) loquelae erat. Et odoratus etiam abit, et odorem non potest cepit (percipere): quid? (nam) causa [x] odorem capere, vis odoratus erat. Visus etiam abit, (et) non potest vidit (videre): quod (nam) causa [x] odorem capere vis visus erat. Et auditus etiam abit, (et) non potest audivit (audire): quid? (nam) causa [x] audire, vis auditus erat. Et cor etiam abit, et quidquam non potest recogitavit (recogitare): quid? (nam) causa [x] recogitare, cor erat.

Maschghouli [x] pran, ipse hic est, quod, omnes res in [x] pran deletas (annihilatas) factas sciat; (et) [quod] pran forma scientiae est, et scientia, forma [x] pran: pran et scientia, ambo in corpore simul via (comites) sunt, et simul via superveniunt (exeunt).

Modus [x] deleta esse omnia elements in [x] pran, dictum fit.

Loquela, quae unam mammam scientiae exsugit, omnia nomina ex illa supervenit (exierunt).

Odoratus, qui mammam alteram scientiae exsugit, omnes odores ex illa supervenit.

Visus, qui mammam aliam scientiae exsugit, omnes figurae ex illa supervenit.

Auditus, qui mammam aliam scientiae exsugit, omnes voces ex illa supervenit.

Lingua, quae mammam aliam scientiae exsugit, omnes gustus ex illa supervenit.

Manus, quae mammam aliam scientiae exsugit, omnes actiones captus (quibus aliquid sumitur) ex illa supervenit.

Corpus, quod mammam aliam scientiae exsugit, omnes laetitiae et tristitiae (sollicitudines, aerumnae) ex illa supervenit.

Membrum particulare, quod mammam aliam scientiae exsugit, omnes voluptates copulationum et natorum ex illa supervenit.

Et pes, qui mammam aliam scientiae exsugit, omnes itiones ([x] ire) ex illa supervenit.

Et intellectus, qui unam mammam aliam scientiae exsugit, omnes res, quae cum intellect scitae fiunt, et volitio [x] scire, ex illa supervenit.

Et pran, simul via (cum, comite) scientia, super loquelam eques factus (loquelae insidens), nomina sumit: et super odoratum eques factus, odores sumit: et super visum eques factus, figuras sumit: et super auditum eques factus, voces sumit: et super linguam eques factus, gustus sumit: et super manus eques factus, captionem facit (exercet, capit): et super corpus eques factus, laetitias et tristitias sumit: et super membrum particulare eques factus, voluptatem copulationis et voluptatem feminae, et femina voluptatem natorum sumit: et super pedem eques facts, iens efficitur: et super intellectum eques factus, res quae cum intellectu scitae fiunt, et volitionem [x] scire sumit.

Si scientia [x] pran in loquela non sit, quae potentia (virtus) loquelae est, quod actionem suam possit fecit (facere)? Tempore quo scientia in pran est (intravit, abscondita fuit, homo) dicit, quod; cor meum hoc loco non fuit; propter hoc nomen turn non tuli (non dixi).

Si in odoratu non sit, quae potentia odoratus est, quod actionem possit fecit? dixit: cor meum hoc loco non fuit; propter illud hic odor cum me (ad me) non pervenit.

Si in visu non sit, quam potentiam habet, quod actionem suam possit fecit? Ex hoc respectu (idcirco) dicit; quod, cor meum hoc loco non fuit; propter hoc non vidi.

Et si in auditu non sit, quam potentiam habet, quod actionem suam faciat? ex hoc respect dicit, quod; cor meum hoc loco non fuit; non audivi.

Et si in lingua non sit, quam potentiam habet, quod actionem suam faciat? Dicit; quod, cor meum hoc loco non fuit; propter hoc gustum non obtinui (non sensi).

Si in manu non sit, quam potentiam habet, quod actionem suam faciat? Dicit: propter illud quod cor meum hoc loco non fuit, ego non sumpsi (actum sumendi non exercui).

Et si in corpore non sit, quam potentiam habet, quod actionem suam faciat? Dixit: propter illud quod cor meum hoc loco non fuit, mihi a laetitia vel a tristitiis nuncium non venit.

Et si in membro particulari non sit, quam potentiam habet, quod actionem suam faciat? Dicit: propter illud quod cor meum hoc loco non fuit, mihi ex (de) his voluptatibus nuncium non fuit.

Et si in pede non sit, quam potentiam habet, quod actionem suam faciat? Dicit: quoniam Cor meum hoc loco non fuit, mihi ab itione nuncium (itionis scientia, facultas) non fuit.

Deinde (demum) scientia ([x] pran) si non sit, intellectus ullam actionem non potest fecit (facere).

1 [Sensuum, et rerum sensibus perceptarum homo desiderium debet abjicere et solam scientiam, sensus et actiones dirigentem, appetere, eam solam in mente habere. Hoc est primarium moralis Indorum doctrinae principium; transeuntibus, apparentibus, quasi non utentem, uti; uni Enti (Deo summo) cognitione, contemplatione adhaerere.] Oportet quod volitionem (desiderium) sensibilium (homo) non faciat, et volitionem scientiae, quae forma [x] pran est, et principium est, faciat:

Et volitionem sensuum etiam non faciat:

Loquelae volitionem non faciat; principium (scientiam) oportet voluit (velit):

Et Odoratus volitionem non faciat; principium oportet voluit:

Auditus volitionem non faciat; principium oportet voluit:

Linguae volitionem non faciat; principium oportet voluit:

Manus volitionem non faciat; principium oportet voluit:

Corporis volitionem non faciat; principium oportet voluit:

Membri particulars volitionem non faciat; principium oportet voluit:

Pedis volitionem non faciat; principium oportet voluit.

Decem partes scientiae in his decem sensibus1 [Visus et intellectus desunt in meo Ms. et in nationali, amanuensis incuria: antea (p. 88, 90) memorati habentur.] est (sunt); et hi decem sensus, in scientia; si haec ambo simul non sint, ambo irrita et sine actione sunt mansura.

Et haec ambo forma unum alterius (sunt), et ex uno alterum separata non sunt.

Quemadmodum pedes (rotae) currus, quod ligna illorum cum umbilico (modiolo) currus ligata (inhaerentia) est (sunt); et umbilicus currus, cum illis lignis; ipso hoc modo, sensus cum scientia, quae forma [x] pran est, ligati (revincti) sunt; et scientia cum sensibus2 [Atma est Ens summum; pran, forma [x] atma; scientia, forma [x] pran, et principium actionis: proinde Ens summum est principium actionis. Huic principio adhaerendum est, id est, illud semper ob oculos oportet habere, hujus intuitu vivere, aura respirare, actioni corporis et mentis, solummodo speciei servandae causa, incumbendo. Homo, ad hunc perfectionis gradum evectus, malum non potest velle, nec proinde facere. Si quid pravi operatur, signum est, scientiam illum deseruisse. Scientia et peccatum simul existere nequeunt. Quem relinquit scientia, ad mundos inferiores descendit: quem comitatur, ad superiores ascendit; id est, ipsa scientia, quae Ens summum est, efficitur. Vide infra, N.° CX.]. Scientia, quae forma [x] pran est, ille pran forma [x] atma est; et ille atma, forma gaudii est, et senectutem nonhabet, et cessationem non habet, et a puro et malo immunis est.

Ipse hic atma si [x] djiw atma vult quod cum mundis magnis (ad mundos magnos) faciat pervenire, opera pura facit facere: et si vult cum mundis vilibus (ad mundos viles, inferiores) ferat, opera mala facit facere.

Ipse hic atma nutriens omnes mundos est, et dominus omnium mundorum est, et judex (praefectus) omnis (rei).

Andr dixit, quod: o Radjah Partroun! hic atma, atma meus est.

Illud quod cum te (tibi) dixeram, quod, quicunque me cognoscit, quodlibet peccatum quod faciat, peccator non fiat, indicium cum hoc fuit (significavit, monstravit), quod ego ipse hic atma sum.

Absolutum est Adhiai tertium.

Historia directionis (institutionis, praeceptorum) [x] Adjatschetr (Djedaschter1 [Inde elici potest hunc librum priorem non esse [x] Radjah Djedaster, cujus imperium 18. ° vel 19. ° ante aeram Christianam saeculo suppar est.]), cum (erga) Darpat Palak: quod forma historiae [x] Oupnek’hat Brehdarang memorati est.

Darpat Palak nomine, Zinardari, e stirpe Kark etc.2 [Totum Brahmen, a voce, Darpat Palak etc. usque ad, absolutum [x] Darpat Palak Brahmen inclusive, deest in Ms. nat Cum merum sit Adhiai 4. um secundi Oupnek'hat, sine ulla ferme verborum differentia, in hoc XII.° Oupnek'hat omittendum duxi. Perpaucae variantes in Adhiai 4.° secundi Oupnek'hat notatae sunt, supra, Tom. I, N.° XXVII, p . 154-163.] 3 [Lacuna unius verbi.] Andr quoad (quamdiu) hunc atma non sciverat, semper oi Djenian super eum praevalentes (victores) erant: hunc atma quod (statim ac) scivit, super [x] djenian praevalens factus est; et major ab omnibus Fereschtehha factus, regalem dignitatem suam obtinuit, et super omne imperium ire faciens (exercens) effectus est.

Quisquis hunc atma scit, super omne praevalens fit, et major ab omni factus, regalem dignitatem obtinet, et super omne imperium ire faciens efficitur.

Oupnek'hat Kok'henk absolutum est, e Rak Beid (desumptum).

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OUPNEK'HAT KOK'HENK, from RAK BEID (excerpt).
[English Version by Google Translate]

Tschetr made a korban (sacrifice) volition in the name of Brahman. When Am reh'heschir said that; do me to djah Arn rek'heschir said to Sopatkit, his son: you, as you go, make korban.

At the time when Sopatkit came, Tschetr Brahman asked him that: Sopatkit, in these worlds there is a world hidden, which those who do not know that world do not know: with (for) a reward [x] to do this work [x] korban, me with that world (to that world) can you (not) reach? or, the world exists outside of all the worlds, because: just as they join wood with wood, which can never be separated from one another. In this way, I too, that with that world (to that world) she, having become the form of that world, shall I no longer be separated from it?

Sopatkit said that; I do not know this. That I may depart, I will ask of my father, who is my enemy.

As he went, he asked his father that; Tschetr Brahman asked me a question of this kind: what answer shall I give him?

His father said: I also do not know this: ip the seat of that Tschetr Brahman myself and you both as we have gone, (and) from the face [x] Beid we have shown the verification (we have confirmed the truth of the book Beid), let us learn this knowledge: from whomsoever I ask for something , when he gives me (me) this thing; let us make this question from him.

Both of them, having become disciples, went before Tschetr Brahman.

At the time when they arrived before him, Tschetr said: that; just as one brings reverence (reverence, honor) [x] to Brahma with a place, it is necessary that I bring reverence to you with a place: that you, with your own (your) knowledge, were not proud, and came, that (as) from teach me this knowledge. Come and sit down; that I will make an explanation with you.

After that Tschetr said: that; after a [x] die, from a man of work (from men devoted to work), who have an insight over the reward, whoever departs from this world, goes with the world (to the world) of the moon: in that place the servant [x] mokelan half of the moon, which the light of that is in augmentation, it is done.

Oi Mokelan become in a happy state (they receive it contentedly): but those who have reached (to that place) from work with this place, do not have any tranquility and (any) happy state; and the limit of the reward of these works is this, that with the world (to the world) the moons reach.

At the time when the reward of these works, which the servants [x] Mokelan was (were) of the first half of the moon, is absolute, the descent as they did, with the descent by steps (into the steps of descent, the lowest step) [x] they fall into djehenna: and into djehenna, with the figure they become worms, and butterflies, and other animals, such as lions, fishes, and dogs, and others.

At the time when with the lowest degrees (into the lowest degrees) [x] they go to hell, if they ask of him (them), that; Who are you? he (the man) says; that it is from the world of the moon, which gives the reward of pure works, that the six seasons (of the year) are known from it, and it has fifteen (15) kalas, and the world of souls is its world, and (this world) from the reward (fruits) of work [x] The korban, which the Brahmins do in the morning and in the evening, has become a product, come.

And having become a sperm (genital seed), I had taken a place on the father's back: and after that, in order to obtain [x] the reward of the work, they brought me into the mother's womb, as they brought me into the world (into the world), and made me appear with the figure of the father.

With the blessing of this righteous word, (e) having gone through the stages and punishments (brazen, miseries), which in the mother's womb, and in time [x] to rise above (exit) from it, I drew (sustained), hoping that, after this knowledge let me obtain: how (so, that) any one ask of me, that, who art thou? I will say that: I am you: and the cause of this knowledge is to have an insight from the road [x] on the reward of the work, which by doing it to arrive when (at) djehenna (where) I am (is), that I may obtain liberation, when the road (on the road) I will enter [x] selouk and [x] maschghouli.

And the way [x] selouk, which they call diw djan, is this: at the time when O salek dies, a person from the world, that is in him Brahma, that is, Djibril (Gabriel), as he comes, makes him walk with the pure path.

First with (to) the mokel of fire he causes it to reach: and from that place he causes it to pass, when he causes the mokel of wind to reach: after from this, with the mokel of water: [and after that] with the world of the sun: after from that, with the world that in that Andr is: behind him, with the world, which is in him Pradjapat: behind him, with the world [x] Brahma, which is the world [x] Djibril, he causes to reach.

And at the beginning (entry) of that world [x] Brahma, there is a ditch full of water, which is the name of that aousch1 [Or, aoust, aou. Ms. born Aoudr.] is; that is, it was formed out of volition, and anger, and greed, and carnal lust, and pride, and envy. Oi Mokelan, preventing mortification, are standing on the bank of that moat.

And from that moat they passed, the sea is another, the name of which is Behra; that is, someone who makes a lotion (washes himself) in it, having come out of old age, becomes young.

And from it, as they passed, there is one tree, the name of which is al; that is, every fruit that is in the world is on that tree.

And from it, as they passed, there is one city, the name of which is Sabeh; that is, its circuit is very large.

In the midst of that city is a house, whose name is Apradjat; that is, no person can gain victory over that house.

And Andr, who is the king [x] of Fereschtehha, and Pradjapat, who is the mokel of the whole world, are both gatekeepers of that house.

And the characteristic (effect) of the natural ([x]) entry into that house is this, that: whoever enters that house, as he knows himself to be greater than all, should say that I am Brahma; that is, Djibril.

And there is one more storey in the middle of that house, which is called nahatschhen; that is, the understanding of the whole (universal).

On that floor they placed a throne, the name of which is antatschar; that is, a lot of light.

Upon that throne is seated a woman, whose name is Mansi; that is, making products of the heart and the senses: and she is much the mistress of beauty.

And there is a veil that is above and around that woman, that all the worlds in front of it (that face) appear like small women's veils: and in that veil there are many beautiful figures (beautiful faces), like a benevolent mother, who with the figure of sweet and graceful words wins (binds).

In the midst of that circle of cities (cities) is knowledge, which makes the heart pure.

O maschghoul when Brahm reached (to) that place; and in the interval [x] to arrive with that place (at that place), Brahma says with a man (one man) of his world, that; go and bring the utensils of hospitality for his sake: that here from the sea of ​​behra, that from [x] to make lotion in that old age as they have passed, they become young, has passed away: and this one will no longer be old.

And five hundred maidens run to meet him: and in the hand of one hundred maidens is a flower of pearls (stitched in string): in the hand of another hundred maidens is a vessel of water, with which they wash the body: and in the hand of a hundred of other girls, there are sweet scents: and in the hands of a hundred other girls, there are cloaks to cover them: and in the hands of a hundred other girls, there are jewels to cover them: they carry them before him; and with this arrangement (dressed neatly), which is peculiar [x] to Brahma, they cause him to be covered.

And at the time when that person puts on this, he knows his own form (to be) [x] Brahma.

To pass that maschghoul out of that ditch, full of water, which was formed from volition, and anger, and greed, and carnal lust, and pride, and envy; the reason [x] to pass these qualities, purity of heart [is (must be)1 [In ms. it is mine, boud, (the cause).]]: and he who has not (does not have) purity of heart, and has not passed these qualities, and the pleasure of the senses, is drowned in that pit.

And they mock those who prevent mortification (repentance) and maschghouli, at the time when someone has done maschghouli and selouk, after a [x] death, when he arrives at that place (there); as soon as those Mokelans see his face, they flee.

At the time when that maschghoul with the sea (to the Behra sea), which is to become a sea [x] youth, arrives, with purity of heart, without need of another (thing), he passes from that sea (that sea): and when from both of these (seas) has passed, he is freed from pure and evil work.

Evil works become the lot (part) of those who curse him; and pure works, the lot of his friends, associates, and children become his.

From this respect they said that, [x] a maschghoul must not speak ill of God, and with him (him) must be pure (beneficial); and with his enemies, evil.

And that maschghoul, in that state, was freed from his works in this way, that someone was mounted on top of the chariot, and the sign of both feet (wheels) of the chariot was seen; he also sees pure and evil works, as the sign of the feet of a chariot: and pure and evil work, and joy, and sorrow, as he passed away, (and) when he reached (to) Brahma, with this reason (sic) the form [x] of Brahma becomes.

At the time when he goes under the al tree, and all the sweet odors that are in Brahma enter him.

At the time when he enters that city, Brahma, the principal of knowledge [x], enters him.

At the time when he goes into the middle of that house, the whole (whole) light [x] of Brahma enters into him: and in this way (thus) light is made, that Andr and Pradjapat, who are the doorkeepers of that house, what they see, (who) power [ x] they did not bring (they do not have) to look at the light [x] of Brahma, they also flee from [x] to see his light.

At the time when he enters that place he becomes settled, just as Brahma knows himself to be great, greatness [x] Brahma enters him; and he also knows himself to be great.

At the time when he ascends (ascends) to the higher storey, the universal intellect enters into him; and with that understanding he sees and knows the whole world.

And at the time when he sits on that throne, which is with the place (vice) [x] pran, it appears that he is sitting on his head (the top of that pran).

And the description of that throne (of course) is this: that it is very light: the two eastern feet of it, the time past and the future; of him, there are two sayings (books) of Sam Beid, which they read with melody: and two timbers of two sides (in) the width of that throne, two other sayings (books) of Sam Beid and these four sayings have proper names: and all the sayings (of the book) Rak Beid, and the rest of the sayings (of the book) of Sam Beid, when the place (in turn) [x] of the weaving thread (the thread of the fabric) is between the four timbers of that throne: and it is said (books) Djedjr Beid, with the place [x] to weave under the cloth (under the cloth) between the four timbers of that throne: and the light of the moon is with the place of the bed (mattress) of that throne: and the harmony (book) of Sam Beid, with the place of the carpet (toral) on that bed (placed): the measurements (of books) Beidha, with the place of the pillow of that throne. This description must be compared with the allegorical descriptions of the throne of God in other religions.]

The Book of Revelation describes the Seven Spirits of God which surround the throne, and its author wishes his readers in the Seven Asian churches to be blessed with grace from God, from the seven who are before God's throne, and from Jesus Christ in Heaven. He states that in front of the throne there appears to be "a sea of glass, clear as crystal", and that the throne is surrounded by a lion, an ox, a man, and a flying eagle; each with six wings and covered with eyes, who constantly cry "Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come" repeatedly. It is also said that "out of the throne proceeded lightnings and thunderings and voices".

-- Throne of God, by Wikipedia

And Brahma is sitting on that throne.

That maschghoul advanced with his foot, and sat upon that throne.

Brahma asks him, who are you?

And he says with Brahma, that; I am the form of time: and whatever is in three (3) times, I am all; that is, the past, and the present, and the future, the soul of them all, and whatever you are, I am.

Brahma asks him who am I?

He says that you are satisfied.

Brahma asks that; enough, what is the matter?

He says that; whatever is deeper than the senses and [x] the mokelan of the senses, that is enough: both the senses and their oem mokelan, without these (senses), when at the same time (these similarly) are satisfied. All that in the middle [x] is satisfied, O Brahma! you are.

And Brahma asks that; I am all: when for what reason do you attribute (them) the names of man to me?2 [Another [x] origin and explanation of the linga of the Indians: pran (breath, man, male); speech (female, voice); and the heart (neither male nor female), giving motion to both; three in one human body. See above, Oupnek'hat 9, No. 90, init.]

He says that; cause [x] pran; that prana, in the body, is man.

And he asks, what are the names of women, when for what reason do you attribute (them) upon me?

He says: the cause of speech is that speech, in the body, is a woman.

And he asks, that, another division (species), which is not man, and not woman, when for what reason do you make an attribution (of it) upon me?

He says: the cause of the heart; that the heart is neither man nor woman.

Brahma asks that; I take the smell from which [x] (whose work)?

He says: smelled with force (faculty).

He asks that; What do I see?

He says: when he was seen.

He asks that; What do I listen to?

He says: with force of hearing.

He asks that; I take a taste with what?

He says: with force of taste.

He asks that; What do I do with the action?

He says; with the power of the hand.

He asks that; with what thing do I find (experience) joy and sorrow?

He says: with the strength of the whole body.

He asks (what); I do the copulation and the pleasure of the copulation and the birth, from what thing do I acquire (acquire)?

He says: what; from the strength of a particular member.

He asks that; What is the way I am going?

He says that; with the power of the foot.

He asks that; What do I mean by that?

He says: with the power of the understanding, which is light from the soul.

Brahma says with him (to him), that; I am the world of collected subtle elements; and this very step of mine [x] has the name of Haranguerbehah: you who have become me, this great world of mine is your world; and my victory is your victory; and to any place that is my power is your power.

Whoever knows these degrees (this gradation of beings) obtains whatever Brahma has.

The first Adhiai of this Oupnek'hat Kok'henk is absolute.

[Brahman.

Belank] rek'heschir said that; As you knew that prana (is) Brahm, make maschghouli with him: because this prana, which is the form [x] of Brahm, the heart, is his sent (delegate); and speech, making food to be eaten (the cook) is his; seen, he is his vazir (minister); and having heard, the arsbegui (master of pleading books) is his; him) they make him pass.

Whoever with pran ([x] pran) makes a maschghouli of this kind, all living things, with him that (even if) he does not want (does not ask), everything, whatever they have, they make a gift pass with him.

To this maschghoul (this) is a secret that must be covered, this very thing. (Maschghoul must cover this secret carefully.)

An exposition of the mode of resignation (trust in God), and affected unwillingness (resistance); that:

With himself (O maschghoul) he gives a fixed (determine) that he will not want anything from any person, and will not do what is asked of him. This is similar to this, which:

Just as a fakir when he went to a village, he begs (asks for alms) from all the people of that village; and no person gives anything with him (him). As he did the obstinacy, as he came outside the village, he sat down, and gave with him a fixed (established), which; if, after this, someone also gives something, he does not take it either. And at the time when he gives this fixed thing with him, the men of the village, who had not given anything with him (to him), without asking, as if they had brought something for his sake, and as if they had an obligation (regarding the favor), make them pass before him (offer him): wages [x] not to make a petition, that is. And the persons who had not made a request from them, even if they brought something, they make it pass before him, and they have an obligation (this leads to grace).

(In this way) O maschghoul with pran ([x] pran) also, even if he does not want (does not ask for) something, all things become present before him.

Betak1 [Ms. born Belank.] rek'heschir also said: prana and Brahm (are) one, so that you know, with him (that) maschghouli, you must have done (do): that, prana, who is the form [x] of Brahm, with gouiai (speak) and his sight makes conformity (agreement) (it matches, it is the same); and with his sight and his hearing; and hearing, with the heart; and his heart, with his prana, makes conformity: hence prana is the lord of all (things).

And this pran, which is the form [x] of Brahm, does not want anything from any person: and all these mokelans, whatever they have, make a gift to him; that is, they give a relation (attribution to him) of their virtues (faculties) with him: like that fakir himself, who, when he went to the village, (and) did begging, and they did not give (him) anything; After he had become an objector, he sat down in a corner, and gave a firm account that he had not taken anything from anyone. the men of this village, and of other villages, with an obligation (regarding it as a favor), placed before him what they had taken.

To this maschghoul the secret that must be covered is this very thing; that he does not ask anything from anyone.

And after this there are more works, that when he who is fixed in (the book of) Beid, when the pran ([x] pran) has become a maschghoul, he brings (executes) those works with the place (in place); whatever object of demand, which consists in the division (in particular) of the increase of riches, and of the acquisition of a son, and [x] to obtain a principality, similar to what he wishes, will be easily accomplished.

And one work is another, that whoever becomes a maschghoul with pran ([x] pran), as it is fixed in (the book) Beid, that work is brought (to the place) with the place (is executed); just as servants do not consider (have no reason) before their (own) master, to give their life (life for him) and to die. [Whoever brings this maschghouli with a place, all the mokelan before his pran do not consider giving his soul from [x]

And here the maschghouli is this, that; just as a fire [which] burns, at the time when it has become silent (extinguished), they say: it is dead.

Furthermore, its light was prana, which is the form [x] of Brahm; when he died, his light entered into the sun, and his bread into the wind.

And the sun, which is warming with its brightness, its heating is from prana, which is the form [x] of Brahm, at the time when it sets, they say that the sun is dead: its light enters the moon; and his bread goes into the wind.

And the moon with (e) prani, which is the form [x] of Brahm, has light. At the time when it goes down, they say that the moon is dead: and its light enters into lightning, and its bread into the wind.

The lightning that flashes is its flash from prana, which is the form [x] of Brahm. And when it does not twinkle, they say that it is dead; his twinkling and his pran, both enter into the wind.

And all mokelan are produced by the wind, and are destroyed (annihilated) in the wind. At the time when they are destroyed by the wind, they do not appear;

This maschghouli is in [x] mokelan.

And maschghouli into the body, that is; that: at the time when the word is spoken, the force (by force) [x] is prana, which is the form of [x] Brahm.

At the time when (man) became silent, speech is dead: his power is in the eye; his pran, he enters into his pran.

At the time when he sees, the force [x] is prana, which is the form [x] of Brahm.

When from [x] he remains back (ceasing) to see, sight is dead: his [power] enters into hearing, and his prana into prana.

At the time when he hears, the force [x] is prana [x], which is of the form [x] Brahm.

When he remains behind to hear from [x], they say that the hearing is dead: its force is in the heart; His pran goes into pran.

At the time when he thinks about something with his heart, he is with the power [x] of prana, who is the form [x] of Brahm.

And when the heart remains reluctant to reconsider, they say that the heart is dead: its strength and its bread, both, enter into bread.

All these mokelan are produced from pran, and they are destroyed (annihilated) in pran.

As long as they come (come) into the prana, they do not appear: and when they become (come out) of the prana, they appear.

Whoever [x] pran in this manner, as he knew, makes a maschghouli, [x] making a maschghouli, the mountain of the north, which has the name of Hamatschel, and the mountain of the south, which has the name of Band, if both of them will, because they chased him (as a beast), they kill, they cannot kill.

And whoever does not want (does not love) this maschghoul, or this maschghoul does not want him, everything around and before him dies.

And another division (species) of [x] maschghouli with pran ([x] pran), is this, that [x] pran from all the senses and the heart, and [x] mokelan of them the greater (man) should know: that (because) all the senses, with one another, made a conversation in their (over) greatness. When they had eaten, they all went out of the body: they saw that the body, like a tree, had fallen without movement. Words entered the body: it (the body) could not do any action. The vision entered: that too he could not do any action. He entered the hearing: that too he could not do any action. [And the heart entered: even that could not (do) any action.] When Pran entered, the body arose, and began to do all the action. The senses and the oi mokelan of the senses (therefore) knew that, of all of us, prana is greater. that pran, with [x] mokelan together the way (companions) of him, entering into the wind, from the way of the wind, with bhout akasch becoming one, when (to) behescht they go (go).

Anyone with pran ([x] pran) makes a maschghouli of this kind; just as, with the blessing [x] pran, sense and oi mokelan, their with (to) behescht reached (to) behescht, he also reached (to) behescht.

At the time of the disease, the father made his eldest son as he requested, and made a bed of green straw on the ground, and caused the fire to pass near it, and a pitcher full of water, with the head (mouth) covered, with the side (to the side) he set fire, and covered himself (himself) with a white cloth, and over the face of that grass (straw) drew a long green. He makes his son sit next to him, (and) says that; put your hand over my eyes; and sit face to face with mine, and hear:

I have kept (deposit) my word in you: the son says in answer, that; I myself had kept it (I keep it in myself).

Again (the father) says: I have kept my scent in you: [the son] says: I have kept it in myself.

Again he says, I have kept my vision in you: he says: I have kept it in myself.

Again he says: I have kept my hearing in you: the son says: I have kept it in myself.

Again he says: I have preserved in you the pleasures which I obtained from [x] eating food: he says: I have preserved in myself.

Again he said that; I have kept my works in you: he says: I have kept them in myself.

Again he says that; I have kept up the reward of my works in you: he says: I have kept up in myself.

Again he says: the joy that I had in the pleasure of carnal union, with respect (cause) [x] to acquire a happy son, I have preserved in you: he says: I had preserved in myself.

Again he says: [x] I have kept my going (my journey) in you: he says: I have kept it in myself.

He says again, that I have preserved my understanding, and knowledge, and my will in you: he says: I have preserved it in myself.

As the son said these things, he went around his father once, standing.

The father says that, I have given the pure name (fame) which is acquired by [x] striking with the sword, and the light which is acquired by knowledge, and all my riches, and my pure name with thee; be a blessing upon you!

The son, as he has done approved (consenting), makes (lowers) his head when he is under it; and he laid his hands on a piece of cloth (towel) over the father, which he slipped (extended), so that he made him pass, he says, be your lot in the great world [x] behescht (paradise)!

If the father, after this testament1 [By this testament the father transfers his whole being to his son, pours it into him; and so he lives in him, and afterwards in the son of the son: whence the works of re-religion, which he could not complete, being completed by the son, open the blessed seats to the father. By these bonds, open love and piety are fastened upon the parents as if in an indissoluble manner; and in a continuous series, in two worlds, the lower and the higher, men, from one origin, to be resolved into one, are connected with each other. and that which he delivered with his son at the time of the exposition of his last will, he knows everything from it (proper to him).

If it is not possible to pass in this way (bear this state), he himself becomes a fakir, [x] he chooses sanias (state) must close).

Radjah Partroun, the son of Radjah Diwdas, Radjah [x] of Benares, when (in) the day of war and affliction (adversity), with the mansion (to the mansion) [x] he arrived at Andr.

And Andrew said with him, that; whatever you want, ask of me; that when I give you (it).

Radjah Partroun in answer with him (him) said, that; I do not know that [x] was good (it is good) in which [x] is: in whatever (matter) [x] was good, you give it to me.

Andrew said that; I, by myself, for what reason, would I give (give) something with you? you ask; that I may give you.

Radjah said; you, who have mediation (protections) over me, do you not have the inclination [x] to give something?

Andrew, when he heard this word, did not go back from the fixed determination which he had (at first) given (from what he had promised at first); He gave consent, and did not depart from the truth, because it is the form of the truth.

Andrew said that; [x] It was (is) good for you and for all men, it is in this; that you may know me: whoever did not know me, I troubled (afflicted) him a lot: just as one of the Djinn, who had three (3) heads, because the knowledge acquired by me was not given to him, I killed him: and O Saniasans, who were not masters of knowledge, and they had a vision above the sensible, I gave them all with dogs, divisions (divided, torn) as I did; and most of the people of carnal desire and pleasure, from my world which is behescht, so that I struck (them), I made far away: and most of those who, having been taken by word (given by faith), had come, because they were not masters of knowledge, I killed them all: and most of [x] Djenian, who had no knowledge, in the world [x] Fezza was also killed: and in the land also a great tribe of [x] Djenian without knowledge, I was killed. With that (although) I killed this quantity (of beings) without knowledge, not even one hair of mine was lost (lost): and from this quantity [x] of killing that I did, I did not become a sinner in any way (in any way). In this way, whoever knows me, whatever sin and evil work he commits1 [Below (p. 91, 92) it will be seen how, with the knowledge of the right of the supreme being, whose person Andr here wears, even the most serious sins do not affect the sinner; nay, he who commits the greatest crimes shall not become a sinner.], he shall not become a sinner, and shall not fall from his place of height: and if he ever kills his mother, or kills his father, or commits theft, or [x] Brahmins, [x] Beid let him kill a snake, whatever amount he does, the light and light of his countenance do not become minute.

Again Andr said with Radjah, that; I am the form [x] of bread; that prana is the form of knowledge. Know me life: know me without death: pran is the form of life; and life, form [x] pran. This prana itself is without cessation. As far as prana is in the body, the body has life: and in that (other) world also there is prana without ceasing, and with the force (power) [x] prana knowledge, which is the form of knowledge, when (to) Brahma reaches: and all the volitions are produced from prana.

Whoever knows me life and without ceasing, makes a maschghouli, obtains the most life in this world, and it becomes without ceasing; and in the behescht it remains without fail for many times.

Many say that all the senses are one with the pran. Speaking, in what place (where) is that power, which, alone, without prana, can do the action of speech? And with the eye, in what place is that power, which can see without prana? And I heard, what is the power that, without prana, can hear? And what is the power of the heart that can think without prana? With the help of [x] prana, these senses perform their actions: in speech, oh prana, they speak: they see in sight, oi pranaha: and in hearing; Oi Pranha they hear: and in their hearts, Oi Pranha they reflect. With the help of the principle of prana, which is prana of wind (breath), the other four pranas that exist perform their activities.

Andrew said: the truth [x] pran is this.

Which, Radjah said: it is right; the size [x] of the pran is this way.

Andrew said again, that; [the body] does not see that; when [x] speech goes away, he becomes dumb; yet life is (still) in this state: and he does not see that; the eye [x] is seen to go away, but it becomes not seeing; yet life is in a state: and he does not see that; when [x] the hearing goes away, it becomes deaf; yet life is in a state: he does not see [In my ms. namishchenevad, he does not hear: the error of the amanuensis. In ms. born namibinad, you do not see.], that; when [x] a hand is cut off, it becomes without a hand; yet life is in a state: when [x] a foot is cut off, it becomes without a foot; yet life is in a state.

This prana itself, which is the form of knowledge, has (lifts, supports) the body by itself (it depends on itself) as it knew. From this very respect [x] pran over having a body (man) as he knew, maschghouli must do (do).

Pran is the form of knowledge; and knowledge, the form [x] is prana.

Both of these things, having become one, are in the body: at the same time the way (counts), one with the other, they come out of the body (go forth).

To understand [x] pran is this very thing, that you see him with this view.

In the state [x] sak'hepat, which (in which) (man) does not see a dream, all the senses become one with prana, (thus) they remain: speech, with names, enters into him: sight, with figures, enters into him: and hearing, with voices (sounds), enters into him: and the heart, with reflections, enters into him.

At the time when he is awakened from the sak'hepat: just as sparks become visible (come out) from a burning (inflamed) coal; all the pranhas having become visible from djiw atma, enter their (proper) place: and from [x] pranha, the senses become visible; and, from the senses, they appear sensible.

And this word is visible (manifest): and this knowledge itself is with verification (certain).

At the time when the animating (animated man) is close to (in) the state [x] mout (of death); and he is made weak and without strength; and without intelligence (sense expers) he was made; and he heareth not, and seeth not, and speaketh not; on account of the fact that all his senses seemed to have gone away, when [x] prana had become one: speech, with names, entered into him: sight, with figures, entered into him; and when he heard them, he entered into him; and the heart, with reflections, entered into him. And, from the weakness which he had become (to which he had been reduced), as soon as (and) he came with the understanding (he became in control of the mind), again, like the sparks which come up from a burning coal (come out), from [x] djiw atma ejusoi pranha they go with their places (to their places): and, from [x] prana, the senses go with their wolves; and, from the senses, the sensible things go with their places.

At the time when the prana has left the body, the power of speech goes away, and the letter cannot strike (pronounce): what? (for) the cause [x] of striking the letter was the force (faculty, power) of speech. And the smell also goes away, and he cannot catch (perceive) the smell: what? (for) the cause [x] to catch the smell, the force was scented. Sight also departs, (and) he cannot see (see): because (for) the reason [x] the sight was able to catch the scent. And the heard also goes away, (and) he cannot hear (to hear): what? (for) the cause [x] to hear, was the force of hearing. And the heart also goes away, and cannot think of anything: what? (for) the reason [x] to reconsider was the heart.

Maschghouli [x] pran, he is here, that he knows all the things that have been destroyed (annihilated) in [x] pran; (and) [that] prana is the form of knowledge, and knowledge is the form [x] of prana: prana and knowledge, both in the body are a way (companies) at the same time, and they come over (exit) the way at the same time.

It is said that the method [x] deletes all the elements in [x] pran.

A word that sucks out one mother of knowledge, all the names came from it (went out).

The smeller, who sucks out the other breast of knowledge, all odors come from it.

A sight which drew out another breast of science, all figures came from it.

The hearing, which sucks out another mother of knowledge, all the voices came from her.

The tongue, which sucks the other breast of knowledge, all tastes come from it.

The hand that sucks out another breast of knowledge, all the actions taken (by which something is taken) come from it.

The body, which suckles another mother of knowledge, all happiness and sadness (anxiety, suffering) come from it.

A particular member, which sucks another mother of knowledge, all the pleasures of copulations and children come from her.

And the foot, which sucketh out another breast of knowledge, all itions ([x] to go) from it came.

And the intellect, which sucks one breast of knowledge from another, all things which are known with the intellect, and the will [x] to know, come from it.

And Pran, at the same time as the way (with, count) knowledge, becoming a rider over speech (riding on the tongue), takes names: and becoming a rider over smelling, takes smells: and becoming a rider over sight, takes shapes: and becoming a rider over hearing, takes voices: and becoming a rider over the tongue, he takes taste: and becoming a rider over the hands, he makes a seizure (practices, takes). He takes the pleasure of children: and he makes a rider on the foot, he becomes a rider: and being made a rider on the intellect, the things that are known with the intellect are done, and he takes the volition [x] to know.

If knowledge [x] prana is not in speech, what is the power (power) of speech, that it can do its action? At the time when knowledge is in prana (entered, was hidden, man) he says that; my heart was not in this place; for this reason I did not take the name turn (I did not say).

If it is not in the odorant, what is the power of the odorant that made it capable of action? He said: My heart was not in this place; because of that this smell did not reach me.

If he is not in sight, what power does he have that made his action possible? From this respect he says; that my heart was not in this place; for this reason I did not see.

And if he is not in hearing, what power does he have to do his action? from this respect he says that; my heart was not in this place; I did not hear.

And if it is not in the language, what power does it have to do its action? He says; that my heart was not in this place; because of this I didn't get a taste (I didn't feel it).

If it is not in the hand, what power does it have to do its action? He says: because my heart was not in this place, I did not take (I did not practice the act of taking).

And if it is not in the body, what power does it have to do its action? He said: because my heart was not in this place, no news of joy or sorrow came to me.

And if it is not in a particular member, what power does it have to do its action? He says: because my heart was not in this place, there was no news for me from these pleasures.

And if he is not on foot, what power does he have to do his action? He says: since my heart was not in this place, I had no message from ition (knowledge, ability of ition).

Then (finally) if there is no knowledge ([x] pran), the intellect cannot do any action.

1 [A man must put away his desire for the senses, and for the things perceived by the senses, and desire knowledge alone, directing his senses and actions, and having it alone in his mind. This is the primary principle of the moral doctrine of the Indians; passing by, appearing, as if not using, to use; to adhere to one Being (the supreme God) by knowledge and contemplation.] It is necessary that (man) should not make the volition (desire) of the sensible, and that he should make the volition of knowledge, which is the form [x] of prana, and is the principle:

xx

And let not the volition of the senses:

Do not let the words fly; the principle (science) must be willed (willed):

And Odoratus should not make a volition; He wanted the principle to be:

Hearing does not make volition; He wanted the principle to be:

Do not make the tongue fly; He wanted the principle to be:

Let not the hand make volition; He wanted the principle to be:

He should not make the body volition; He wanted the principle to be:

Private members do not make volitions; He wanted the principle to be:

Do not let the foot fly; He wanted to be the beginning.

Ten parts of knowledge in these ten senses [Sight and understanding are lacking in my Ms. and in the national, amanuensis carelessness: they are considered to have been mentioned before (p. 88, 90).] is (are); and these ten senses, in science; if these two things are not together, both remain void and without action.

And these two are the form of one another, and are not separated from one another.

Just as the feet (wheels) of a chariot, because their timbers are bound (inherent) to the hub (coil) of the chariot; and the center of the chariot, with those trees; In this very way, the senses are bound (rebound) with knowledge, which is the form [x] of prana; and knowledge with the senses [Atma is the highest being; prana, form [x] atma; knowledge, form [x] prana, and the principle of action: therefore Being is the supreme principle of action. We must adhere to this principle, that is, we must always keep it in view, live with this view, breathe the air, and devote ourselves to the action of body and mind, solely for the sake of preserving the species. Man, raised to this degree of perfection, cannot will evil, nor therefore do it. If he does anything wrong, it is a sign that he has abandoned knowledge. Science and sin cannot exist together. He whom knowledge leaves, descends to the lower worlds; whom he accompanies, he ascends to the higher; that is, knowledge itself, which is the highest Being, is made. See below, No. 100]. Knowledge, which is the form [x] of prana, that prana is the form [x] of atma; and that atma is a form of joy, and has no old age, and has no cessation, and is pure and immune from evil.

This atma itself, if [x] djiw atma wills that it should reach with the great worlds (to the great worlds), it causes it to do pure works: and if it wants to bring it with the low worlds (to the low, lower worlds), it causes it to do bad works.

This atma himself is the nourisher of all the worlds, and is the lord of all the worlds, and the judge (commander) of all (things).

Andr said, that: O Radjah Partroun! this atma is my atma.

That which I said when I said to you, that whoever knows me, whatever sin he commits, will not become a sinner, was an indication (signified, showed) that I myself am the soul here.

Adhiai is the third absolute.

History of direction (institution, teachers) Darpat Palak: that the form of history [x] Oupnek'hat Brehdarang mentioned.

Darpat Palak by name, Zinardari, from the race of Kark etc.2 [All Brahmen, by voice, Darpat Palak etc. up to, absolute [x] Darpat Palak Brahmen inclusive, missing in Ms. nat Since it is a mere Adhiai 4. um of the second Oupnek'hat, without any difference of words, I decided to omit it in this 12th Oupnek'hat. A few variants have been noted in Adhiai 4.° of the second Oupnek'hat, above, Tom. I, No. 27, p. 154-163.] 3 [Lack of one word.] As long as Andr did not know this atma, Djenian always prevailed (victorious) over him; and Fereschtehha became the greatest of all, he obtained his royal dignity, and the effect was to make him go (exercise) over all dominion.

Whoever knows this atma becomes superior to all, and becomes greater than all, obtains a royal dignity, and is made to go over all dominion.

Oupnek'hat Kok'henk was absolved, (taken) from Rak Beid.

[admin]

OUPNEK’HAT1 [Supra, T. I, N.° III, p. 13; Santaster.] SATASTER, e DJEDJR BEID (desumptum).
[Latin Version]

Congregatio e petentibus verum, uno loco facta, dixerunt, quod; mundus qui productus (est), femina [mater) productionis hujus Brahm est, vel res alia? Et nos animantes, e quo loco apparentes fuimus (egressi sumus); et a qua [x] viventes sumus; et in quanam [x] sumus (existimus); et cum vi et potentia cujus negotium (operationes) facimus? Et a quo in laetitia et moerore simus; et principium hujus omnis quod est? Illud principium verificemus (certum faciamus et agnoscamus).

Illud quod dictum est, quod; femina (mater) productionis mundi Brahm est, vel res alia; collectio2 [ ]

2. Variae opiniones de causa rerum productionis, saeculo quo Oupnek'hat compositum est, receptae. In [x] maximi momenti et obstrusa, inquirendae veritati textus. Persici lectio viam praebere potest. sic autem se habet.
An keh goftah schod ke madth paedaesch aalem Brahm ast ia tschiz diguer djamii migouiand keh hamin zamaneh madeh paedaesch aalem ast keh az ou paeda mischavad o dar ou mibaschad o dar ou ferou miravad.
Baazzi migouiand ke khod bekhod miaiad o khod bekhod mibaschad o khodbekhod miravad.
Djamaeeteh migouiand ke sabab paedasch Aamel ast.
O baazzi migouiand ke paeda konendeh Mah ast amma aalem az ou biektiar ou paeda schodeh ast.
O djamii migouiand ke paeda konendeh hameh aanasser ast ve har tscheh hast az aanasser paeda schodeh ast.
O djamii migouiand ke paeda konendeh hameh eeetedal se (3) ssefet ast ke anra Prakrat migouiand.
O djamii migouiand ke sabab paedasch aalem schakhssi ke anra Haranguerbehah migouiand feker baiad kard ke inhama sabab paedasch mitevanand schod ia nah.
O djamii migouiand ke madjmouee in hamah ke madzkour schodeh sabab paedaesch aalem ast ve in ham battel ast bedjehet an keh adjtemaa inhamah barai tschiz Khassi ast inha tschoun sabab paedaesch tavanand schod ke inha asbab ledzat and ve ledzat guirendeh diguer ist haman Djiw Atmai ke ledzat guirendeh ast ve inha sabab ledzat guereftan ouneid tschera sabab paedaesch nabaschad ou ham paedasch namitevanad bedjehete han keh ba ou schadi o gham har dou mirasad pas mibaiad ke oura ssahebi diguer baschad ke dehendeh schadi o gham ba ou ast.
An ttaleban hak in djamii madzabhara rad kardeh o maschghoul be Batten khod schodeh didand ke an Dzati ke Roschni mahazz ast kodret ou keh be se (3) ssefet poschideh schodeh ast sabab paedaesch aalem ast haman Dzat ieganehra ke in aain kodret oust o djamii antscheh madzkour schod az zamaneh ta Djiw Atma kowat deindeh hameh ast o sabab paedesch aalem ast didand. Vide infra, N.° CXI, init.

(plures) dicunt, quod ipsum hoc tempus1 [1.° Tempus, fluxum* qua transeunt, quasi circulatim, diversae mundi partes. (Infra, N.° CXI, init.)] femina (mater) productionis mundi est; quod ex eo productus fiat, et in eo sit (existat); et in id deorsum eat (descendat, absorbeatur).

Plures dicunt, quod2 [2.° Mundus, per seipsum existens, necessario. In Ms. nat miamad, veniebat, venit, loco, veniat.] (mundus) ipse cum seipso (per se, necessario) veniat, et ipse cum seipso sit, et ipse cum seipso eat.

Congregatio dicunt, quod causa productionis3 [3.° Opus, actio, operatio, vel agens: oppositum necessitati.], aamel (opus, actio) est.

Et plures dicunt, quod productum faciens4 [4.° Luna, operatione necessario Sabaismus; caeca astrorum operatio. Sapient. XIII, 2.] mah (luna) est; verum mundus ex eo, sine electione ejus (necessario) productus factus est.

Et collectio dicunt, quod productum faciens omne, elementa est; et quidquid est, ab5 [5.° Elementa (crassa, Pradjapat; supra, T. 1, N.° II, p. 9); materiae partes in fermentatione; deinde simul coagmentatae: unde quinque elementa prodierunt.] elementis productum factum est.

Et collectio dicunt, quod productum faciens omne1 [6.° Tres qualitates, inventio (creatio), conservatio, et destructio, invicem libratae, et per se agentes.] justa temperatio trium (3) qualitatum est, quod illam prakrat dicunt.

Et collectio dicunt, quod causa productionis mundi, persona (est), quod illam2 [7.° Haranguerbehah, seu elementa simplicia, subtilia; materia prima, ante fermentationem, compositionem entium particularium.] Haranguerbehah dicunt.

Cogitationem oportet facere, quod (utrum) haec omnia (entia) causa productionis possint fuit (esse), vel non.

Et collectio dicunt, quod3 [8.° Hae septem causae, simul collecta; sed propria actione, proprio caractere, operantes.] congregata haec omnia quae memorata sunt, causa productionis mundi est.

Ethoc etiam vanum (falsum) est; cum respectu illo (ideo) quod congregatio horum omnium propter rem khassi (principalem, particularem) est: haec quomodo causa productionis possunt fuit (esse)? quod haec causae voluptatis sunt: et voluptatem sumens, alius est: ipse ille djiw atma, qui voluptatem sumens est; et haec, causa [x] voluptatem sumere eum sunt: quare causa productionis non sit (non sunt). Is etiam productor non potest fuit (esse); cum respectu illo (ideo) quod cum eo (ad eum) laetitia et moeror, ambo pervenit (perveniunt): proinde oportet quod ei dominus alius sit, qui dans laetitiam et moerorem cum eo (illi) sit.

Illi petentes verum has omnes religiones (sectas) ut rejecerunt, et maschghoul cum batten (interiori) suo facti, viderunt, quod4 [Vera causa productionis rerum, Ens lumen purum, Eidjad (creatione), abka (conservatione), et afna (destructione), tribus qualitatibus, velo quasi opertis, operans indesinenter.] illud Dzati (Ens), quod roschni (lumen) purum est, potentia ejus quae cum tribus (3) quailtatibus tecta facta est, causa productionis mundi est.

Ipsum illud dzat (ens) unicum, quod hoc (hae tres qualitates) forma potentiae ejus est, et omne illud quod memoratum est, (sumendo) a tempore, usque ad [x] djiw atma, vim dans omni (omnibus his) est; et causa productionis mundi est; (illud ens) viderunt.

[Quod [x] maia, quod ex illis quinquaginta1 [Quidquod singulariter in mundo existit, maia est.] rebus est; decem sensibus, et decem sensibilibus, et decem mokel sensuum, et quinque ventis, et corde, et intellectu, et khatter (corde cogitanti, mente), et egoitate, et quatuor mokel horum, et quatuor venis horum, et tribus mokel, et tribus statibus, vigiliae, et somni, et [x] sak'hepat; scitum (est)] [x] maia, quod cum [x] Brahm se miscuit, causa productionis mundi fuit.

Et mundus, et maia et Brahm, quae cum uno alter miscentur, hoc, Brahm tschekr dicunt.

Unus maia cum loco (vice) ligni circuli gyrantis (circumferentia) pedis (rotae) currus est: et tres (3) qualitates, eidjad, et abka, et afna, cum loco (vice) trium (3) lignorum (canthorum), quod circulus gyrans (circumferentia) est, quae cum uno alterum contigua sunt: et quinque (5) venti, et cor, et decem sensus, cum loco (vice) sexdecim lignorum2 [Una rota hic describitur.] (radiorum), quod in illo circulo simul junctum est: et quinquaginta res, quod proprium corpori est, cum loco quinquaginta3 [Agitur de tribus vel quatuor rotis.] lignorum (radiorum), quae circum umbilicum (modoolum) pedis (rotae) currus ligata (illi inhaerentia) sunt: duodecim menses, et annus, et octo vas (Beschn) cum loco (vice) lignorum (clavorum, fibulorum), quod ligamina (conjunctions, juncturas) cum illis firmiter constricta faciunt.

Et in hoc Brahmtschekr, quadraginta et octo res sunt: quod, tactus, et pellis, et caro, et sanguis, et nervus (tendo, adeps), et os, et medulla, et semen genitale, opus purum, et cognitio, et derelictio, etdivitiae, opus malum, et [x] sine cognitione, et addictio (particularitas), et [x] sine divitiis, et benevolentia, et portatio oneris (patientia), et [x] sine termino, et puritas, et laetitia, et [x] bene est, et liberalitas, et [x] sine volitione, et octo (8) sadeh, quod, anma, et mehma, et lak'hema, et krma, et prapat, et prakrami, (et) aiescht, et schapt sit, et quinque (5) elementa, et intellectus universalis, et justa temperatio trium (3) qualitatum, et egoitas, et Brahma, et Pradjapat, et omnes Fereschtehha cum melodia canentes, et oi mokelan thesaurorum, et oi djenian, et animae, tale sit (talia sunt).

Et unum rete cupiditas carnalis est, quod omne in eo ligaverunt.

Et in eo tres (3) viae sunt; una via, [x] pervenire cum mundo (ad mundum) [x] Dzat (Entis); secunda, [x] pervenire cum mundo [x] behescht; tertia, [x] pervenire cum mundo [x] djehennam.

In eo una addictio est, quod merces (ejus) moeror et laetitia est.

Illi petentes verum (qui) Ens, quod causa productions mundi est, viderant, in [x] Brahmtschekr1 [Advertendum est, [x] Brahmtschekr, seu Brahm, maia et mundum simul mixtos, a dzat lumine, causa productions rerum, esse diversum.], quod mundus ejus est, haec viderunt.

Quemadmodhm hoc Brahmtschekr, [quod mundus] est; ipso hoc modo, Brahm maia simile mari est, quod;

Quinque (5) sensus, cum loco (vice) quinque (5) fontium est (sunt), quod ex illo mari euntes facti (fluunt);

Et quinque (5) elementa lattif (subtilia), cum loco voraginum ejus;

Et quinque (5) pran, cum loco picturarum ejus;

Et ananiet (egoitas, personalitas), quod quinque sensus est (qua ex illis constat), fons (scaturigo) ejus;

Quinque (5) elementa kasif (crassa) cum loco undarum ejus;

Et quinque (5) kalat (status), quod status [x] esse in ventre matris, status [x] supervenire (exire) e ventre matris, et status morbi (agritudinis), et status senectutis, et status [x] mori, sunt; quod molestationes magnae (mala physica magna) est; cum loco (vice) rapidi itus (cursus) illius maris;

Et quinquaginta litterae1 [50 Litterae alphabeti samskretici.] (sanhskerticae), quod omnes sermnocinationes ex illis alienae (externae) non sunt (illarum ope peraguntur), et praeter illae litterae [non (sunt)], cum loco portionum, quod e mari separatae fiunt;

Et quinque divisiones [x] aoudia, quod, ira, amor partis, et amor totius, et non scientia partis, et non scientia totius, est, cum loco vadorum illius maris est;

Petentes hak (verum) hujus maris hujusmodo expositionem monstrarunt (fecerunt).

Et ipsi illi petentes hak (verum) hoc Brahmtschek causam apparitionis (rerum), et causam vitae, et locum deorsum ire omne in eum magnum (locum magnum in quem omne descendit), et [x] djiw atma, quod hens nomen habet, in eo gyrantem sciverunt.

Hie djiw atma, usque ad illud tempus gyrans (circuiens) est, quod seipsum ab atma, qui motum dans omni est, separatum scit.

Tempore quo djiw atma cum [x] pram atma unum fit, [x] sine cessatione obtinet.

In omnibus Oupnek'hat dictum est, quod Brahm magnus est, et ipse cum ipso (per seipsum) est, et oi djiw atmaha, et maia, et mundus in illo Brahm sint: ex hoc respectu (idcirco) Brahm ab omni magnus (major) est.

Et oi Beid danani ([x] Beid scii), qui hoc sciverunt, quod haec quaeque tria (3) in eo deleta (annihilata) fiant, e vinculo existentiarum apparentium liberati facti, in eo deleti (annihilati) fiunt.

Et relaxatio et alligatio ([x] generate et particulare facere), quod unum est, hoc omne mundus apparens redditum est.

Et hic mundus super (ex) duabus portionibus est; apparens (externus) et internus.

Et ou (is Brahm) habens mundos externum et internum est; et ipse ab his immunis.

[Et] ipse hic habens mundum, quoad ssahebi (dominium) suum non scit, in vinculo voluptatis ligatus factus est; scit, quod; ego edo, et ego bibo, et ego gusto: tempore quo ssahebi suum intelligit, et scivit, quod; ego Brahm sum; illo tempore, e vinculo qualitatum existentiarum apparentium liberatus fit.

Pram atma et djiw atma, ambo antiqui sunt.

Pram atma, danai (scientia) totius (omnium, universalis) est; et djiw atma, danai (scientia) partis (particularis).

Pram atma dominus electionis (suae) est: et djiw atma dominus electionis non est.

Et ille unus maia, quod qualitas volitionis (desiderii) [x] Brahm est, aeternus est (a parte ante); perpetuus non est (a parte post): et dans voluptatem omnibus animantibus est.

Et pram atma sine fine est; et totus mundus figura ejus est.

Et cum illo quod (et si) totus mundus figura ejus est, is akrta est; id est, faciens ullam rem non est.

Quisquis has [tres res], quod, maia, et djiw atma, et pram atma sit, hoc modo scit, is Brahm purus fit.

Maia, ligatus (circumscriptus, particularisatus), et [x] perire (destructionis) capax est: et djiw atma, liber (universalis) et sine cessatione est: et djiw atma, cum vi cognitionis, [x] maia pereuntem (destructum) efficit.

Maia, qui [x] perire capax est, et djiw atma, qui [x] perire capax non est, dominus horum amborum illud (Ens) lumen unicum est.

Quisquis id, quomodo existit, scit, et seipsum cum eo unum reddit, et ipse (sui ipsius) fit, et existentiam apparentem e medio super habet (tollit), e vinculo [x] maia supervenit (exivit, exit); et illud Dzat (Ens) lumen, quod (quia) intelligit, ex omnibus retibus et vinculis non scientiae, et egoitatis, et volitionis, et inimicitiae, et timoris liberatus fiat: et e liberatione (ab) his, a [x] existentiam apparentem sumere in mundis aliis, et morte, salvationem obtinet: et quoniam illud Dzat (Ens) circumdans (comprehendens omnia) et unicum scivit, ut e mundo [x] behescht et mundo [x] douzakh liberationem obtinuit, in ipso hoc mundo, cum omnibus volitionibus suis (ad omnes volitiones suas) ut pervenit, et ssahebi (dominium) totius mundi ut obtinuit, in mundo tertio, quod mundus Dzat (Entis) est, sit (manet).

In medio omnis corporis et animae, Dzati (Ens), quod sciens secreta abscondita est, et semper est, et sciendum etiam id est, et praeter id ullum (ens) non est, et sciendum non est.

Santastr dixit, quod senex (doctor) meus, e vultu verificationis (cum certitudine), cum me (mihi) hoc modo dixit: djan (anima) voluptatem capiens, et illud, quod voluptas ex eo producta facta est, id est, maia, et motum dans his ambobus Brahm est.

Quemadmodum in medio ligni ignis est, et figura illius visa non fit: et indicium ignis, etiam, quod calor et fumus est, in ligno est; et illud etiam visum non fit. Porro, ex hoc quod visum non fit, non possunt dixit (dicere), quod in lignis haec non est (non sunt): ipsum illud lignum quod (si) cum ligno alio perfricent, ignis, et fumus, et calor apparens fiat.

Ipso hoc modo, in corpore nadani (non scientia) etiam est:. et ille Brahm, forma eelm (scientiae) etiam est; sed visus non fit.

Quoad be dzekr pranou (cum mentione [x] pranou) cordi motum (homo) non dat, Brahm apparens non fit.

Et cor suum lignum infra (inferius) faciat; et [x] pranou, lignum supra (superius); exercitatio (actio) [x] maschghouli [x] pranou, cum loco (vice) motus ligni supra (eam) faciat (illum moveat): illud Dzat (Ens) lumen videbit.

Quemadmodum thesaurum pater et avi hujus personae absconditum fecerint; et ea (illum) invenit: Brahm in omni absconditus et plenus (omne replens) est.

Quemadmodum oleum in grano, et butyrum in lacte coagulato, et aqua in arena et fluvii, et ignis in ligno: ipso hoc modo, in bhout akasch [x] atma, e via rectitudinis et [x] selouk, videt.

Atma in omni plenus est; quemadmodum in lacte oleum (butyrum).

To selouk et cognitio radix [x] invenire [x] atma.

Principale (substantia, essentiale punctum) omnium Oupnek'hatha, ipse ille Brahm magnus est.

Et modus [x] selouk et cognitionis, hic est, quod; propter [x] invenire veritatem veritatem, sol firmam retentionem sensuum et cordis ut fecit, et lucem beischvanr, quod calor naturalis totius mundi est, in discum suum ut attulit, totum mundum fezza cum hoc nour (hac luce) lumen (luminosum) reddidit; et cum benedictione (per benedictionem) [x] selouk, quod prius ab omni fecerat, hanc magnitudinem obtinuit.

Nunc etiam, quicunque selouk facit, oportet quod primum hoc votum ut pronunciavit, ab aftab (a sole) auxillum petat. Votum, hoc est, quod:

Aftabi (sol), qui lumen est, cum auxilio ejus potentia [x] selouki acquisita efficiatur; quod, cum mundo (ad mundum) [x] Brahma ut pervenerim, liberationem (salutem) obtineam: et cordi meo, cum fide recta unanimitas (unio, concordia) sors (pars) fiat (cor meum cum recta fide unum fiat): et aftab (sol) licentiam det, quod, propter [x] ire (ad) behescht, ante [x] Ferechtegan, viam suam lumen ut effecerit (via sua lucem praebens), cum hoc loco (illuc) perveniam; quod (nam) aftab (sol) porta [x] behescht est.

Oi Brahmnani, qui firmam retentionem sensuum ut fecerunt, e corde seipsos cum aftab (soli) maschghoul efficiunt; in medio illorum Brahmnani, aliquis qui selouk cum perfectione (ad perfectionem) pervenire fecit, aftabi (sol), qui advenire faciens mercedem operum purorum est, cum via (per viam) nour (lucis) sui, eum cum Brahm lok (ad [x] Brahm mundum) facit pervenire: ex hoc respectu (idcirco) aftab (sol) dignus veneratione et laudibus est.

Et ad [x] pervenire cum mundo (ad mundum) [x] Brahma atesch (ignem), et aftab (solem), et nour dzat (lucem-ens), unum ut fecerimus, sciamus (illa hoc modo esse).

Et nobis haec vis sit, quod [x] humilis submissio et elogium vestrum quod facimus, Sank et alii rek'heschiran, qui ab Haranguerbehah producti fuerunt et erunt, (qui in) locis quietis magnis sunt, illi audiant.

Et illi loci quietis, hoc est, quod, orbis atesch (ignis) illo loco splendore calefaciens est; et orbis bad (venti) illo loco stationem habet; et mah (luna) ex illo loco augescit et minuit (minor fit); et delha (corda) ex illo lumine [x] mah producta fiunt.

Et quoniam a [x] Brahm primum aftab (sol) productus factus est, solem contentum (faustum) fac: quod (ut) cum auxilio ejus cum (ad) Brahm pervenias, in medio nour (lucis) solis [x] Brahm ut scivisti, maschghouli fac.

Et si scis (putas) quod, e [x] maschghoul esse cum aftab (soli), cum illo nour dzat (ad illam lucem-ens) non pervenias, hoc modo non est.

Et ille Brahm a te seipsum non operuit (abscondit): quin imo, cum figura nour aftab (lucis solis) super te apparens est.

Et nour (lux) partis, forma nour (lucis) totius est.

Et maschghouli cum Brahm ([x] Brahm) cum auxilio aftab (solis) super hoc modo (hujusmodo) est; quod: in tempore [x] maschghoul esse cum Brahm, quadrata basi1 [Marbee. Orientales plerumque orant, genibus nixi et simul talis insidentes: quod basim quadratam corpori praebet, et quatuor sustentacula, scilicet duo genua et duos talos.] (homo) ut sedit, et pectus, et caput, et collum alta effecit, recta custodiat: et membris motum non det; et omnes sensus cum (in) corde ut firmiter prehensos (retentos) fecit, cum Brahmi ([x] Brahmi), quod in medio foraminis del (cordis) est, maschghoul fiat; et mare cogitationum terrentium (qua) in corde transeunt (vagantur), [x] Brahm velum ut fecit, (illud) transeat.

Maschghouli alius hoc est; quod, retentionem ventorum faciat, et edulium (escam) et vinum (potabile) et somnum, et alia, juxta illud quod statutum est, cum loco adducat (comedat, bibat et dormiat): quando, e retentione halitus, cum loco (eo) advenit, quod, amplius custoditum non potestas (potest) habuit (habere), halitum a via unius naris nasi lente lente (paulatim) transire faciat; ete e via oris halitum non adducat.

Et faciens hunc maschghouli, quemadmodum currus qui equos caput avertentes (refractarios) habuerit, eques illius (illi insidens) cum prudentia (attentione) absolute, illum cum via (in viam) fert: ipso hoc modo, hic maschghoul transire faciens halitum, attentus sit, quod eum cor cum via tortuosa (in viam tortuosam) non ferat.

In terra, qua o maschghoul sedet, depressum et altum non sit, et obscurationem (defectum luminis) non habuerit, et silices non habeat, et (haec) terra vermem non habuerit, et pulverem et lutum non habuerit, et voces (soni) cum aure (ad aurem) ejus non perveniat, et transitorium locum hominis non habuerit.

Quilibet locus, quo cor ejus quietem invenit, et locus, quod, e [x] videre illum oculus ejus molestiam non accipit, in cubiculo, quod ventus violentus in illud non intret, sedens maschghoul fiat.

Et signum [x] apparentem esse [x] Brahm super cor [x] salek, haec res est, quod: modo, in imaginatione (per imaginationem), is, similis margarine, obscuritas (obscurus) ingreditur (ingredi videtur): et modo, in imaginatione, is obscuritas (obscurus) sicut fumus ingreditur: modo, in imaginatione, is similis lumini solis ingreditur: et modo, in imaginatione, is lumen simile igni ingreditur: et modo, in imaginatione, is lumen simile vento spiranti ingreditur: et modo, in imaginatione, is similis vermi nocte fulgenti ingreditur: modo in imaginatione, is lumen simile coruscationi fulguris ingreditur: et modo, in imaginatione, puritia et albor similla crystallo ingreditur: et modo, in imaginatione, is lumen simile lumini lunsr ingreditur.

Et ex octo rebus quae in [x] selouk fixae sunt, quinque res memoratae factae: tres aliae quae manent, una ex illis [x] deharna est.

Et [x] deharna cum significationibus e [x] ligare imaginationem (cogitationem, actionem) del (cordis) est cum (significat fixam tenere cogitationem in) una re.

Modus illius hic est, quod; primum, imaginationem del (cordis) cum zemin (terrae) rectam faciat (terrae recte applicet); [et] sciat, quod, elementum pulveris (terrae) bezorg (magnum), ego sum.

Secundo, imaginationem del (cordis) cum aqua rectam faciat; [et] sciat, quod, elementum aquae bezorg (magnum) ego sum.

Post ab illo (postea), imaginationem cordis cum igne rectam faciat; [et sciat], quod, elementum ignis magnum ego sum.

Post ab illo, imaginationem cordis cum vento rectam faciat; et sciat, quod, elementum venti magnum ego sum.

Post ab illo, imaginationem cordis cum [x] bhout akasch rectam faciat; [et] sciat, quod, elementum [x] bhout akasch bezorg (magnum) ego sum.

Quando imaginatio horum recta [est], forma horum fit.

Et persona quae domina hujus modo imaginationis fit, ei aegritudo et senectus non fit, et mors cum ea (ad eam) non pervenit; quod (quia) corpus ejus forma atesch (ignis) [x] seloul factum est.

Et dominus (hujus) imaginationis, levis et subtilis fit; et semper cum valetudine sit; et cor ejus cum ullo latere [non est, et] non it (non vagatur); et vultus ejus lucidus efficitur; et amoena vox efficitur; et in corpore ejus odor malus non sit, et odor suavis venit; et urina et excrementum paucum ex eo accidens fit (exit).

Hoc signum initii [x] selouk est.

Quemadmodum super crystallum quod lutum agglutinatum (applicatum) sit, et pelluciditas illius, causa [x] applicare lutum, scita non efficitur; tempore quo illud lavant, puritia et lumen illius apparentia fiunt: ipso hoc modo, principium djiw atma, quod nour dzat (lux-ens) est, causa luti [x] aoudia, quod non scientia est, lumen (luminosum) non apparet. Quando illud cum aqua [x] selouk et [x] maarefat (cognitionis) lavant, illud nour dzat (lux-ens) lumen et apparens efficitur; et moerores ab eo abeunt; et actiones et opera super eo (ab eo) absoluta (finita) fiunt. Ei ulla res facienda non manet; et unicum efficitur.

Oportet, quod lucem [x] djiw atma lucernam ut fecit, et [x] Brahm purum vidit, (homo) cum eo unum fiat.

Et illud asset (principium) veritas productum non fuit, et sine motu est, et ab omni immune est, et lumen est: id ut scivit, ex omnibus retibus peccatorum liberatus (homo) fit.

An dzat (illud ens) lumen, in omnibus djehat (spatiis), et angulis [x] djehat plenum factum (illa replens) mansit.

Et ab omni primum apparens est; et in intra totum mundum etiam id est.

Quidquod factum (fuit) etiam id est; et quidquid est futurum, etiam id est; et quidquid est, etiam id est.

O homines! quodcunque latus quod intueamini, vultus ejus est.

Et lumen, quod in igne est, etiam id est: lumen, quod in aqua est, etiam id est: lumen ejus in omnes mundos intravit: et lumen ejus in omnia vegetabilia, parva et magna, intravit.

Illi dzat (enti) lumini, humilis submissio, humilis submissio.

Et illud quod ieganeh (unicum) est, et secundum non babet, et cum diversis potentiis (virtutibus) potens super omne est, et super omnes mundos, et in omnibus animantibus, cum potentia sua dominus est; prius ab apparitione omnis (rei) id ieganeh (unicum) fuit (erat); et in forma apparitionis etiam ieganeh (unicum) est.

Quisquis hoc ieganeh (unicum) scit, sine cessatione fit.

Ille Roudr unicus, qui perire faciens omne est, secundum non habet; et cum potentia sua praevalens super omnes mundos est; et in medio omnium mundorum is est; et in resurrectione magna (in fine saeculorum), omnes mundos quod in seipsum deorsum trahat (sic est); omnes mundos, cum quacunque (re), quae in mundis est, et ut productos fecit, (et) post ab illo (postea) nutritos fecit, in seipso deletos (annihilatos) facit.

Omni latere, oculi ejus est (sunt); omni latere, ora ejus est; omni latere, manus ejus est; et [omni latere1 [In meo ms. o dja pahai oust, et (omni) loco pedes ejus est.]], pedes ejus est.

Et omni, cum manibus, is actionem facit facere. Omnia volantia cum alis (suis) is facit volare.

Et terram et coelum ut producta fecit, in medio illorum ipsum illud (ens) ieganeh (unicum), lumen sit (est).

Et omnes Fereschtehha ex eo apparentes fuerunt (prodierunt); omnes Fereschtehha in eo deleti fiunt.

Ssaheb (dominus) omnis mundi est, et perire faciens omnem mundum est.

Et Maha kiani is (Roudr) est; id est, aaref (doctus) magnus, verus is est.

Primum ab omni [x] Haranguerbehah is productum fecit.

Illud lumen ieganeh (unicum), quod [x] Haranguerbehah productum fecit, nobis cognitionem sortem (partem) faciat; quod nos sciamus, quod nos id sumus.

O Roudr! perire faciens omne! illa figura vestra, quae dans laetos status est, et terrens non est, et perire faciens gounahan (peccata) est; cum illa figura (vobis) propria (vestra), quod ex illa laetus status acquisitus fit, et in monte kilas cum illa figura vestra es, cum illa figura super nos intuitum faciatis.

Sagitta, qualitas destructiva, quam in manu propter [x] vibrare habes, o, qui es (super) [x] koh (montem) magnum! ex illa sagitta nobis laetum statum facias pervenire: et (contra) ullum incedentem (in) via propria (via [x] saleki) sagittam non augeas (non multiplices), id est, non cognoscentem viam propriam non facias, o creator magne!

Sankra tscharedj, in expositione hujus aiet, dicit, quod, aurum in quacunque forma (quolibet proplasmate), conformem huic formae figuram capit: in quacunque figura, conformem ipsi illi (Roudr) figuram caepit, et in illa absconditus est: et circumdans (comprehendens) totum mundum is est. Quemadmodum ignis, quidquid comprehensum facit, formam suam facit: is etiam, quod quod comprehensum fecit, formam suam fecit. Hujus modo ssahebi (dominium) ut sciunt, sine cessatione fiunt.

Santastr cum discipulis (suis) dixit, quod; ego hunc porsch magnum scio: et hic porsch magnus, sicut aftab (sol) lucidus est, et ab obscuritate non scientiae altior (ei superior) est.

Quisquis etiam eum intelligit, e morte ut transiit, cum illo [x] (ad illum [x]) sine cessatione pervenit: praeter hanc viam, alia via propter [x] pervenire cum eo non est.

Haranguerbehi, quod superior (altior) ab eo existentia apparens non est, et ab eo existentia apparens et alligatio (adstrictio, ens particulare) [major] non est, [et ab eo existentia apparens minor non est]: et arbor est recta et stans; et in toto mundo illa arbor unica est; et omnis mundus ex ea plenus est; et in magnitudine sua sit.

Et illud quod ex hoc Haranguerbehah superius est, sine figura et mottallah (universale) est: ipsum hoc mottallak (universale),| in tempore apparitionis mundi, in omni (absolute, omnino) ligatum est; et in tempore interioritatum mundi (quo non apparens, interior mundus est), in omni (omnino) mottallak (universale): et illud mottallak sine molestia (malo physico, dolore) est.

Quisquis id intelligit, sine cessatione fit: ille qui id non intellexit, semper in molestia est.

Omnia ora, os etiam ejus est (sunt); omnia capita, caput etiam ejus est; et omnia colla, collum etiam ejus est.

In medio cubiculi cordis omnium animantium est; et circumdans (comprehendens) omne est; et dignum veneratione est.

Ex ipso hoc respectu (idcirco) illud anand sroup, id est, forma gaudii, in omni loco est; et rex regum est; et omni loco plenum est (omnem locum implet); et motum dans omnibus animantibus est; et dominus liberationis (beatitudinis) summae (supremae) est; et ipsum hoc, lux est; et sine defectu est.

Cum in medio cordis hominis, quod campus intra (capacitas interna) illius, quantitas pollicis digiti est, sit, id quantitatem digiti pollicis dicunt: et si non (tamen) id e quantitate superius et immune est; et in medio cordis omnium animantium conforme (ad, juxta) capacitatem cordis illorum est.

E volitione intellecus, qui super cor praevalens est, id scitum (fit).

Quicunque id intelligit, sine cessatione efficitur.

Ille porsch capita sine fine (innumera) habet; et sensus externos et internos sine fine habet.

Quaeque quinque (5) elementa circumdans (comprehendens) factus, decem digitis supra ex umbilico (super umbilicum), in pectore, quod (illic) cor est, sit (residet).

Quidquid visum fit, et quidquid fuit, et quidquid est futurum, ipse ille porsch est.

Dans liberationem (beatitudinem, salutem) is est.

Et, causa [x] maia, id est, volitionum, multus apparet: et quidquid, e [x] maia, separatum (ens particulare) apparet, etiam is est.

Omni latere (tractu), manus ejus est (sunt); omni latere, pedes ejus est; et omni latere, oculi ejus est; et omni latere, capita ejus est; omni latere, ora ejus est; omni latere, aures ejus est: circumdans omne, is est.

Omnibus sensibus et scientiae sensuum is lumen efficit; et ex omnibus sensibus immunis est.

Et ssaheb (dominus) omnis, et mandatum faciens omni, is est.

Et protectio omnis, is est; et auxillum omnis, is est.

Urbs, id est, corpus hominis, quod novem (9) portas habet, in medio hujus urbis djiw atma, quod hens nomen habet, in statu vigiliae, et in statu somni, et in statu somni cum quiete, in statu [x] teria, quod mundus lahout est; in his quatuor statibus iter facit: et cum illo quod (etsi) in his quatuor statibus iter facit, ab omni manzeh o biroun (immunis et extra) est.

Et omne motum et quiescens submissum ei est.

Cum illo quod (etsi) manum et pedem non habet, capiens et iens est; et oculum non habet, et videns est; et aurem non habet, et audiens est.

Et is sciens omnia scienda, est; ulla res sciens illum non est.

Et is in omni loco plenus est: et assel (principium) omnis est.

Eum magni bezorgter (majorem) ab omni dicunt.

Is super quamcunque circumductionem (quodcunque circumjectum, quamcunque comprehensionem) circumdans (superior) est; et a quocunque lattifi (subtili, quacunque subtilitate), subtilior est.

In medio cubiculi cordis sit (residet).

Ille atma hoc modo est.

Et sine volitione est: cum benevolentia ejus eum vident.

Quisquis eum videt, sine tristitia fit.

Et is ssahebi (dominium) est, quod forma bezorgui (magnitudinis) est.

Santastr cum discipulis dixit: hunc porsch, quod antiquus est, et senectutem non habet, et anima omnis est, et in medio omnis est, et circumdans omne est, illum ego scio: et sciens hunc, in ullo mundo existentia apparens non efficitur.

Khoda schenasan (Dei cognitores) eum (de eo) dicunt, quod; primum (prius, principium, initium) non habet, et posterius (finem, postremum) non habet; et semper est.

Ens, quod ieganeh (unicum) et sine colore est, cum diversis potentiis suis, colores diversae speciei, quod in eo sunt, apparentes fecit: et illud quod apparens factum (est), omne postremo in seipso ut deletum fecit, denuo a seipso apparens facit.

Santastr dixit: illud (Ens) ieganeh (unicum), lumen, me cum intellectu (ad intellectum), quod, ex illo sciam quod ego id sum, faciat pervenire!

Etiam id atesch (ignis) est: etiam id aftab (sol) est: etiam id bad (ventus) est: etiam id mah (luna) est: etiam id falk tsavabt (coelum stellarum fixarum) est; id est, thronus: etiam id Haranguerbehah est; id est, thronus, quod collecta elementa non composita est: etiam id Bran est; id est, mokel ab (praefectus aquae): etiam id Pradjapat est; id est, mokel totius mundi.

Post ab illo (postea) Santastr dixit: tu femina es: tu homo es: tu filius es: tu filia es: et tu senex factum et baculum ut cepisti (baculo ut senex innixum), hominem cum errore vibras (in hallucinationem projicis).

Tu es, quod apparens factum, omni loco appares.

Volantia nigri coloris, tu es: et volantia viridis coloris, tu es: et volantia rubri oculi, tu es.

Et nubes fulgur habentes, tu es.

Et sex (6) fessel (tempestates anni), tu es.

Et omnia maria, tu es.

Illud quod primum (initium) non habet, tu es: et sine fine tu es.

Et omnes mundi ex te apparens factum est; et forma tua est.

Et maia, quod volitio tua est,1 [Hic aperte maia definitur aeterna Dei voluntas; alibi aeternus amor; se per opera, tres qualitates, productionem, entia particularia, manifestans.] azeli est (aeternus est); et ieganeh (unicus) est; et tres (3) colores habet, quod sourk (rubrum), et safid (album), et siah (nigrum) sit.

Volitio tua, quod tres ssefet (qualitates) habet, in omni existens (praesens) est, [tres] qualitates suas apparentes fecit.

Et djiw atma, quod antiquus est, et ieganeh (unicus) est, maia, quod volitio tua est, cum eo unum factus, mansit (in hoc statu).

Et djiw atma doctorum voluptatem ejus ([x] maia) ut cepit, et illum praeteriit, pram atma fit.

Et duo volantia (duae aves) sunt, quae similia personae, (quod alia) contraria ei apparet. Ambo cum uno alterum amicum sunt. In (super) una arbore corpore (uno arboris corpore) sedens sunt. Illud quod contrarium est (alteri), voluptatem mercedis operum, quod cum loco (vice) fructus illius arboris est, sumit: et alterum non sumit, et [x] tamaschai facit (quod prius facit intuetur).

Illud quod, propter [x] sumere mercedem operum, in illam arborem deorsum ivit (descendit), et dominium suum oblivioni datum fecit, id, causa erroris ex incura, et non scientiae, aerumna (tristitia) affectum fit.

Tempore quo magnitudinem et ssahebi (dominium) suum scit; quod, ego djiw atma et contrarium non sum, et ipsum illud volans sum, quod pram atma sit, sine tristitia fit.

Ille tsched akaschi, quod sine defectu est, et glorius (gloria conspicuus) est, et omnes (libri) Beidha et oi Fereschtehha in eo sunt, quisquis eum non intelligit, is e (libro) Beid, quod lucrum est obtenturus? et illi qui eum sciverunt, forma serour (gaudii) facti, in eo apparent1 [Ms. nat. mimanad, manet.].

Et omnes (libri) Beidha, et opera [x] korban, et bona opera (benevolentiae), et omne jejunia1 [Rouzha, vel dies.], et quidquid fuit, et est, et est futurum, et illud quod (libri) Beidha jusserunt, omne ex eo apparens factum est. Causa [x] maia, quod volitio ejus est, hoc omne apparens fecit, et in illo spectaculo (quod apparens factum est), ipse ligatus factus, mansit (in hoc statu).

Maia, congregatio, justa temperatio trium (3) qualitatum est: et dominus hujus maia (possidens hunc maia), volitio [x] Mehtsir est; id est, [domini] magni.

Omnis mundus ex contrarietatibus ejus plenus factus, (in hoc statu) mansit.

Et in novis (variis) existentiis, illud (ens) ieganeh (unicum) est.

Tempore resurrectionis (ultimo tempore), omne in illud intrant: tempore apparitionis, ex eo superveniunt (prodeunt).

Ille dominus, qui dans desideria est, et lumen est, et sazavar taarif (dignus laude) est, quisquis verificationem ut fecit, scit, quod ego is sum, cum quiete magna (ad quietem magnam), quod liberatio (beatitudo) est, pervenit.

Omnes Fereschtehha ex eo supervenerunt (prodierunt), et in eo destructi (annihilati) fiunt.

Et is ab omni major est: ex eo [magis] magnitudo (majus ens) non est.

Is Roudr est; id est, perire faciens omne est.

Maha kiani est; id est, doctus magnus est, et sciens productionem [x] Haranguerbehah est.

Illud dzat (ens) me cum intellectu puro (ad intellectum purum), quod ex illo sciam, quod ego id sum, faciat pervenire!

Et sciens secreta omnium Fereschtehha, id est.

Omnis mundus in eo est: et id ssaheb (dominus) omnis bipedis et quadrupedis est.

Santastr dixit, quod, omnia opera pura propter illud dzat (ens) lumen facio.

Hujus modo dzati (ens) ut reliqui (relinquens), propter quemnam Fereschteh [x] korban faciam?

Id a quacunque subtilitate (quocunque subtili) subtilius est: in medio omnis mundi sit, et productum faciens integrum mundum est: et omnes figurae diversae figure ejus. Illud ieganeh (unicum) integrum mundum ut comprehensum (contentum) fecit, (sic) mansit.

Illam formam [x] serour (gaudii) ut (homines) intellexerunt, cum quiete magna (ad quietem magnam) perveniunt.

In uno tempore mundum in seipso custoditum habet, et dominus mundi est.

Et in medio omnium animantium absconditum, et sciens secreta intra (interna) est.

Omnes aarfan (docti) et Fereschtegan causa [x] maarefat (cognitionis) cum eo unum facti, et etiam id formam suam (esse) ut sciverunt, retia [mortis cum (in) seipsis] scindunt.

Quemadmodum purissimum olei excessum (summum) subtilitatis habet (tenuissimum est), illud dzat (ens) etiam in excessu subtilitatis est.

Et in omnibus animantibus absconditum est; et forma [x] serour (gaudii) est; et circumdans omnem mundum est.

Quisquis illud dzat (ens) lumen, unicum, scit, ab omnibus retibus liberatus fit.

Et illud lumen ieganeh (unicum), productum faciens mundum est.  

Et illud ieganeh (unicum), maha atma est; id est, djan bezorg (anima magna).

Et semper in medio [cordis] omnium animantium est.

Id, cum [x] rejectum monstrare (rejiciendo) quidquid praeter id (est), cum cogitatione recta, et seipsum formam ejus [x] scire (sciendo), possunt invenire: et illi qui hoc sciunt, sine cessatione fiunt.

Tempore quo non scientia (inscitia) universalis (absoluta, particulari enti non affixa) manet, in illo tempore, non nox est, non dies, non rectitudo (veritas) est, non mendacium: ipsum illud ieganeh (unicum) forma gaudii puri (solum) apparet.

Ipsum illud sine defectu est: lux ejus ab aftab (sole) etiam major est: et motum dans intellectui omnis, id est.

Non ei (de eo) supra possunt dicere: et ei infra [non] possunt dicere: non ei medium possunt dicere: non ei djehet (latus) possunt dicere.

Ei, simile ei (ens) non est.

Nomen ejus, est magna fama.

Quidquid cum oculo (in oculum) ingreditur (oculo videtur), figura ejus non est: et cum oculo id non possunt videre: (verum) vel cum [x] rejicere omne quod praeter (illud est), possunt invenire; vel, [x] conforme ad (juxta librum) Beid, cum intellectu perfecto possunt invenire; vel cum (ex) illo quod seipsos formam ejus sciunt, possunt invenire; illi qui hoc modo sciunt, sine cessatione sunt.

Santastr dixit: quod, ego a non scientia et errore per incuriam ut timui (illa reformidans), protectionem (refugium) cum illo ente antiquo porto (in eo pono).

O Roudr; id est, perire faciens omne! me cum dzat (ente) proprio, quod super [x] procul facere moerores potens est, semper a moeroribus non scientiae custoditum habeas!

Filiis meis, et filiorum natis meis, et locis habitatis (habitationibus) meis, et quadrupedibus meis damnum non adveniat! et bene et benedictio (illis) sit!

Et sepahian (milites) ense ferientes meos, o perire faciens omne! non occidas!

Et causa peccatorum meorum, super me iram non facias (non ostendas, non effundas)!

To korbani (sacrificium, oblationem) super volam mantis ut cepi, in hoc conventu vos peto (deprecor).

[Du]o sine defectu sunt, quod illis [x] perire non est: unum djiw atma doctus; secundum, djiw atma non doctus: et1 [In ms. meo, dar in, in his, errore amanuensis.] [haec] ambo sine fine sunt: et Brahm, ex ambobus bezorgter (major) est.

In his ambobus scientiam et insipientiam (ignorantiam) opertas habent (sciunt): insipientia cessationem habet: et scientia sine cessatione est.

Et dzati (ens), quod dominus scientiae et insipientiae (ignorantiae) est, ex ambabus immune est.

Et illud ieganeh (unicum) in omnibus existentiis apparentibus parvis et magnis, sit (est).

Et kapl kiani, quod doctum magnum est, ex omni primtim productum fuit: et [x] kapl ex diversis cognitionibus et kian illud dzat (ens) plenum facit. Kapl kiani, quod ab illo dzat (ente) productum fuit, oportet quod id causam productionis omnis (rei) sciant2 [Supra, Tom. I, No. II, p. 9, et not. 1, in brevi vocum Indicarum interpretatione, kapl kiani, collectio animarum redditur; veritas, ut dicitur, summe laudanda (Mohammedi). Inde elici potest kapl kiani esse magnam universalem animam, seu primam entis emanationem intellectivam, qua, quidquid existit, productum est.].

Illud dzat (ens) lumen, quodque unum rete trium (3) qualitatum ut largum (expansum) fecit, post ab illo (postea) ut attraxit (astrinxit), in justa temperatione trium (3) qualitatum deletum facit (annihilat).

Rursus illud ens lumen et maha atma, et padeschah (rex) omnium mokelan, mundum ut productum fecit, ssahebi (dominium) et regiam majestatem omnem facit.

Quemadmodum aftab (sol) ipse lumen est, omnes djehet (tractus, omnia latera) supra et infra djehat cum luce sua lumen (lucidos) habet (reddit): ipso hoc modo, illud dzat (ens) unicum, magnum, et lumen, dignum veneratione, in omnes existentias apparentes parvas et magnas ut venit, quamque unam in gradu proprio suo lumen (luminosam) et stabilem habet.

1 [In ms. meo: ve haman dzati ast keh; et ipsum illud ens est, quod ... Ms. nat. ve haman dzati keh; et ipsum illud dzati, quod ......] Et ipsum illud dzati (ens), quod causa productionis omnis est, omnes res, conforme ad (juxta) gradum illarum nutritas (servatas) ut fecit, cum perfectione (ad perfectionem) facit pervenire; et ex quaque figura, et (quoque) gradu, quod vult, cum figura [et] gradu alio (ad figuram et gradum alium) facit pervenire.

Custoditum habens omnem mundum, id est: et motum dans quibusque tribus (3) qualitatibus, id est:

Et ille Brahm, in [x] Oupnek'hathai (libri) Beid, quod secretum tegendum est, absconditum est.

Et illum Brahm, Brahma productum facientem seipsum (Brahma ipsum) scit (Brahma scitv [x] Brahm ipsum producere).

Oi Fereschtehhai et docti praecedentes, qui illum Brahm intellexerunt, forma ejus redditi, sine cessatione facti sunt.

Ille, qui justae temperationis trium qualitatum cum seipso (sibi ipsi) relationem (attributionem) ut fecit, faciens opera mercedem habentia fit; et voluptatem mercedis Operum suorum sumit; et causa trium (3) qualitatum figurae plurimum apparet; ipse ille djiw atma tres (3) vias habet: et, causa motus [x] pran, conforme ad (juxta) opera sua, cum mundis finalibus (ad mundos postremos) vadit.

Et ilie djiw atma, quantitate digiti pollicis, in medio foraminis cordis est; et, similis aftab (soli), cum luce lumen est; sed, causa intellectus, in vinculum egoitatis et volitionis cecidit.

Ipsum illud lumen, quod quantitate digiti pollicis est, in pluribus cordibus creaturarum parvarum, aequale capiti (cuspidi) acus sit: et in pluribus creaturis, quae etiam ex illis minores sunt, aequale cuspidi unius capilli, quod illum centum centum partes fecerint, et unam ex illis centum (partibus) rursus centum partes fecerint: conforme ad (juxta) excessum parvitatis animantium, in animantibus est; et ipse ille djiw atma, in creatura magna, conforme ad (juxta) cor illius creaturae est.

Tempore quo seipsum cognoscit, sine fine fit.

Et ille djiw atma femina etiam non est, et homo etiam non est, et effeminatus (hermaphrodytus) etiam non est.

Et in quodcunque corpus quod intrat, conforme ad illud corpus nomen sumit.

Causa volitionis cordis, et causa [x] tactum facere, et causa [x] videre et adducere imaginationem horum in cor, corpori quod creavit, fit.

Et e [x] edere escam et aquam, quod sperma (semen genitale) fit, causa productionis corporis efficitur.

Et post a [x] mori, ipse ille djiw atma, conforme ad (juxta) opera, in illis (posterioribus) mundis corpus ut cepit, voluptatem mercedis operis obtinet: et tres (3) qualitates in seipso ut scivit, in quoque statu corpus crassum et subtile sumit.

Et merces quae ex operibus puris et malis acquisita fit, et merces quae ex [x] maschghouli acquisita fit, et merces (horum), quod causa horum corpus subtile et crassum uno loco sunt.

Et causa alia [x] sumere corpus in mundis, possessio operum est, quod (quae) in corde ejus firmiter contenta facta est.

Ens, quod primum (initium) non habet, et postremum (finem) non habet; et in circuitu totius mundi sponsor (sut ipsius testis) factum (sic) mansit; et productum faciens omnem mundum est; et figuras sine fine habet; [et] omnem mundum in se convolvit; et unicum et lumen est; quicunque (illud) hoc modo scit, et intelligit, ex omnibus vinculis et retibus liberatus fit.

Illud ens purum cum munditia et lumine cordis scitum fit, quod ei locus etiam non est, et nomen etiam non est, et custoditum habens, et perire faciens est, et forma serour (gaudii) est, et cum volitione antiqua mundum productum fecit: illi qui hoc dzat (ens) lumen hoc modo sciunt, aliam existentiam apparentem corporis relinquunt.

Adhiai quintum absolutum est.

[Adhiai sextum.]

1 [In meo. Ms. lacuna duorum verborum; fortasse horum, adkiai sextum.] Plures seipsos scientes dicunt; quod (dum) in illis non scientia et error ex incuria plenum est (illos replent).

Dicunt, quod mundus ipse cum ipso (per seipsum) productus factus est.

Et ipso hoc modo, plures dicunt, quod quidquid existit tempus est.

Non hoc modo est: quin imo, e magnitudine illius entisluminis, haec sphaera mundi gyrans (se volvens) est: et id semper mundum in seipso convolvit.

Et id sciens omne est, et perire faciens tempus est, et occidens mortem est: et omnes qualitates in eo est (sunt); et omnes scientiae et facultates (artes) in eo est; et largiens signum (vestigium) cum operibus (illis existentiam externam dans) est.

Id est, qood pulvis (terra), et aqua, et ignis, et ventus, et akasch factum, apparens effectum est.

Hoc modo oportet scire, quod omne id est; et omnia opera propter id ut fecerunt, post a [x] purum esse cor, derelictionem operum ut fecerunt, cum principali principalis et principio principii unum fiunt.

Et ille modus hic est: unum (primum), ante directorem ire: et secundum, fidem cum directore (directori) et [x] Brahm adducere (habere): tertium, audire veritatem a directore; veritatem cum argumento (probatione) scire, et semper in illa verificatione (certa cognitione) submersum esse, id est, perpetua (entis) praesentia: et amplius, octo modo [x] djog: et amplius, mercedem cujusque operis alligati cum tempore (tempori fixa addicti) scire: et amplius benevolum et patientem, et purum esse: et semper laetum esse: et sine volitione et liberalem esse: et actiones super seipsum faciliter capere (libenter opus aggredi): et invidiam non ferre (invidia non laborare): et possessionem (suam) facere volitionem [x] Brahm (illi totum se tradere).

Cum his qualitatibus, djiw atma cum atma unum factus, liberatus (beatus) fit.

Et [x] maschghouli operum, quod largiens mercedem est, ut (homo) inceptum monstravit (incepit), et quodlibet crassum cum subtili unum effecit, omnem multiplicitatem in (cum) justa temperatione trium (3) quatitatum unum faciat.

Tempore quo hoc modo danest (scivit), crassum et subtile, omne evanidum fiunt: et quoniam haec omne evantidum fiunt, opera etiam omne evanidum fiunt: et quoniam opera ejus omne evanidum reddita sunt, forma [x] dzat (entis) fit: et ex quibusque tribus(3) mundis nasout, et malkout, et djabrout, liberatus (immunis) redditur.

Id (ens) est primum: id est causa [x] unum facere [x] djiw atma cum seipso: et id est causa causarum: et id est superius e tempore mazzi (praeterito), et hal (praesenti), et estekbal (futuro).

Et id est akla; id est, divisionis (partium) non capax: et cum illo quod divisionis capax non est, et docti, e [x] maschghouli cum eo (ei), id vident.

Totus mundus figura ejus est: et omnis mundus ex eo apparens factus est, et fit: et omne elogium ejus faciunt: et lumen est: et in medio cordis sit: cum eo (ei) maschghouli ut fecerunt, liberati (salvi) fiunt.

Et illud dzat (ens) e mundo, qui cum figura derakht (arboris) est, et e tempore, et e figura superius est.

Et hoc ostensum sine est (sine [x] esse), mundus ex eo apparet.

Dans ductum (gratiam efficacem) operis meritorii est, et procul faciens violentiam.

Id dominus harum sex rerum est: una, ssahebi (dominium) magnum: secunda, opus purum: tertia, magna fama: quarta, opes: quinta, [x] sine volitione: sexta, (6) liberatio (beatitudo).

Qui dominum harum rerum in seipso, et totum mundum in eo scivit, sine cessatione fit.

Et id dominus magnus ssaheban (dominorum) est: et ssaheb (dominus) magnus [x] Fereschtehha est: et nutritum faciens (servans) magnum (maximum) omnium nutritum facientium est.

Et a justa temperatione trium (3) qualitatum superius est.

Hujusmodo ssaheb (dominum) omnium mundorum, quod dzat (ens) lumen est, et dignum [veneratione et] elogio est, illud sciamus.

Non ab eo aliquid productum fuit: et non id ab aliqua re productum fuit:

Et ulla una (res particularis) cum eo aequalis non est: et ulla res ex eo magna (eo major) visa non fit.

Et potentia ejus, quod ab omni superior est, cum luminibus (per lumina) diversi generis apparens facta est.

Et scientia, et vis, et operatio ejus, conveniens enti ejus est: id est, ssefat (qualitates) semper forma1 [Inde sequitur formam, aain, esse convenientiam, similitudinem, e duobus entibus unum efficientem; quemadmodum qualitates et ens, seu modo et suppositum, unum sunt. Supra T. I, N.° XVI, p. 57, not 1; infra, p. 126.] dzat (entis) est (sunt).

Et in toto mundo ei nutriens (quod illud nutriat, servet) non est: in toto mundo ei dominus non est, et imperans non est.

Et id sine indicio est: et id principium omnis (rei) est: et oi mokelan sensuum, qui dominus sunt, id dominus illorum est.

Id productum faciens (qui id producat), non est: et id nutriens (qui id nutriat, servet), non est:

Quemadmodum aranea, cum voluptate propria, a seipsa fila super attulit (extraxit), super se convolvit, in illis sit (residet): ipso hoc modo, illud dzat (ens) sine defectu, unicum, lumen, filum justae temperationis trium (3) qualitatum, cum voluptate propria, e seipso ut super attulit (extraxit), et seipsum in illo convolvit, in illo sit (residet).

Illud dzat (ens) sine cessatione seipsum cum me (mihi) det; id est, me formam suam efficiat.

Et illud lumen ieganeh (unicum), quod in medio omnium animantium absconditum est, et circumdans omne est, et anima omnium animantium est, et ssaheb (dominus) dans mercedem operum est, et omnia animantia in eo sint, et testis omnis est, et forma scientiae est, et immune (ab omni) est, et sine qualitate est, et omnia submissa ei sunt; et illud unicum semen omnium existentiarum apparentium [est], quiescens et motum cum diversis figuris ostendit; docti, qui illud dzat (ens) in seipsis vident, quies aeterna illis est, non alii.

Id stabilius a quacunque stabilitate est: et scientius (magis sciens) a quacunque scientia est.

Id unum est; et super afferens (exequens) desideria omnia est.

Et illud productum faciens totum mundum cum selouk et cognitione possunt invenire.

Quispiam qui illud ens lumen scit, ab omnibus ligamentis (vinculis) liberatus fit.

Illo loco, quo illud dzat (ens) est, non lumen solis est, non lumen lunae, non lumen astrorum, non lumen fulguris etiam (ad) illum locum non pervenit: quod? (nam) locum horum ignium omnium lumen ejus fecit; e lumine ejus lumen sunt.

Unum hasti (una existentia), quod in mundo est; id est, djiw atmai, quod in corpore est, ipsum illud est calor naturalis; ipsum illud est in aqua.

Quisquis ipsum hoc (esse) formam entis scit, ei unquam mors non advenit: et praeter (nisi) hoc, propter liberationem (beatitudinem) via alia non est.

Ipsum illud, productum faciens totum mundum est; et sciens omne est.

Id, ipsum cum ipso (per seipsum) apparens est.

Et ipsum illud, forma scientiae est.

Et ipsum illud, occidens mortem est.

Et omnes qualitates, ex eo est (sunt): et omnes scientiae, ex eo est: et id, cognoscens mundum est.

Dominus justae temperationis trium (3) qualitatum est.

Et dominus [x] djiw atma, et omnium qualitatum est.

Principium liberationis (beatitudinis), et nutritionis (conservationis), et vinculi (particularisationis), id est: et qualitas ejus forma dzat (entis) ejus est.

Et sine cessatione est: et ipsum in magnitudine sua (propria) est: et forma scientiae est: et in omni (re) est: et nutritum (servatum) faciens totum mundum est: et semper praefectus (judex) totius mundi est: super (ad dandum) mandatum, nisi id, aliud (ens) potens non est.

Primum id [x] Brahma productum facit, et [x] Brahma (libros) Beid edocet.

Illud dzat (ens) lumen, a [x] scire (cognoscendo) [x] djiw atma, ipsum apparens (scitum) fit.

Santastr dixit: ego, qui petens liberationem (beatitudinem) sum, cum (in) eo protectionem quaero.

Et illud dzat (ens) divisionis (partium) capax non est: et sine motu est: et forma aram (quietis) est: et sine dedecore (defectu) est: et sine qualitate est: et pons [x] pervenire cum (ad) [x] sine cessatione est:

Et quemadmodum, post a [x] accendere ignem, urere lignum, et procul (remotum fieri) cinerem, ignis sine fumo, purus manet; ipso hoc modo, illud dzat (ens) lux, purum est.

Quemadmodum puerulus vult, quod, sicut corium bovinum [x] Bhout akasch convolvat; et hoc impossibile est: ipso hoc modo, non sciens, qui vult, quod sine [x] cognoscere illud dzat (ens) lumen, liberationem obtineat, impossibile est.

[Cum] benedictione mortificationis et complacentiae ([x] ei placere), illud dzat (ens) lumen, Brahm (esse) Santastr scivit: et hanc scientiam magnam et pura facientem peccata, cum personis, quae e quatuor modis [x] sanias praetergressae, supra iverunt, et illas pram hens dicunt, etcum ratione bona (recto modo) cum illis (eis) dixit.

Et voluptatem hujus scientiae aarfan (docti) magni sciverunt, et obtinuerunt.

Et hoc secretum magnum tegendum [x] Oupnekhata est.

Et semper hanc scientiam ut dixerunt (dicentes) venerunt.

Sed cordi cujuscunque quies acquisita non fuit, hanc scientiam cum eo (ei) non oportet dicere.

Et si (verum) cum filio, qui conveniens (illi aptus) sit, oportet dicere; et discipulo qui sincerus sit, oportet dicere.

Quisquis perfectam pietatem cum illo ente-lumine (erga illud ens-lumen) habuerit, et eodem modo perfectam fiduciam cum1 [In meo Ms. ve honr khod, et virtutem suam: in Ms. nat. be pir khod, cum seni suo.] seni (directori) suo habuerit, veritas hujus verbi2 [In meo Ms. Brahmnan bezorg, Brahmnan magnus: in Ms. nat. bar haman bezorg, super ipsum illum magnum.] super ipsum illum bezorg (magnum) apparens fit, et Brahmnan (Brahman) magnus apparens fit.

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

[admin]

OUPNEK'HAT1 [Supra, T. I, No. 3, p. 13; Santaster.] SATASTER, from DJEDJR BEID (taken).
[English Version by Google Translate]

A gathering of those who sought the truth, having been made in one place, said that; Is the world that was produced, the woman [mother] of the production of this Brahm, or something else? And we animate, from which place we appeared (we came out); and by which [x] we are living; and in what [x] we are (we exist); and with whose force and power do we do the business (operations)? And from whom we are in joy and sorrow; and what is the principle of all this? Let us verify (make sure and acknowledge) that principle.

That which was said, that; the woman (mother) of the production of the world is Brahm, or something else; collection2 [ ]

2. Various opinions concerning the cause of the production of things received in the century in which Oupnek'hat was composed. In [x] the most important and obstructed, to be investigated the truth of the text. Peach picking can provide a way. and so it is.

[Unknown Language] An keh goftah schod ke madth paedaesch aalem Brahm ast ia tschiz diguer djamii migouiand keh hamin zamaneh madeh paedaesch aalem ast keh az ou paeda mischavad o dar ou mibaschad o dar ou ferou miravad.
Baazzi migouiand ke khod bekhod miaiad o khod bekhod mibaschad o khodbekhod miravad.
Djamaeeteh migouiand ke sabab paedasch Aamel ast.
O baazzi migouiand ke paeda konendeh Mah ast amma aalem az ou biektiar ou paeda schodeh ast.
O djamii migouiand ke paeda konendeh hameh aanasser ast ve har tscheh hast az aanasser paeda schodeh ast.
O djamii migouiand ke paeda konendeh hameh eeetedal se (3) ssefet ast ke anra Prakrat migouiand.
O djamii migouiand ke sabab paedasch aalem schakhssi ke anra Haranguerbehah migouiand feker baiad kard ke inhama sabab paedasch mitevanand schod ia nah.
O djamii migouiand ke madjmouee in hamah ke madzkour schodeh sabab paedaesch aalem ast ve in ham battel ast bedjehet an keh adjtemaa inhamah barai tschiz Khassi ast inha tschoun sabab paedaesch tavanand schod ke inha asbab ledzat and ve ledzat guirendeh diguer ist haman Djiw Atmai ke ledzat guirendeh ast ve inha sabab ledzat guereftan ouneid tschera sabab paedaesch nabaschad ou ham paedasch namitevanad bedjehete han keh ba ou schadi o gham har dou mirasad pas mibaiad ke oura ssahebi diguer baschad ke dehendeh schadi o gham ba ou ast.
An ttaleban hak in djamii madzabhara rad kardeh o maschghoul be Batten khod schodeh didand ke an Dzati ke Roschni mahazz ast kodret ou keh be se (3) ssefet poschideh schodeh ast sabab paedaesch aalem ast haman Dzat ieganehra ke in aain kodret oust o djamii antscheh madzkour schod az zamaneh ta Djiw Atma kowat deindeh hameh ast o sabab paedesch aalem ast didand.

See below, No. 111, init.

(many) say that this very time1 [1.° Time, the flux* in which the different parts of the world pass, as if in a circle. (Below, No. 111, init.)] woman (mother) is the production of the world; that it is produced from it, and is (exists) in it; and let it go down (descend, be absorbed) into it.

Many say, that2 [2.° The world, existing by itself, necessarily In Ms. nat miamad, he was coming, came, rather, let him come.] (the world) he should come with himself (by himself, necessarily), and he should be with himself, and he should go with himself.

The congregation say that the cause of production [3. Work, action, activity, or agent: the opposite of necessity] is aamel (work, action).

And many say, that making the product4 [4.° Moon, by operation necessarily Sabaism the blind operation of the stars. They will be wise. 13, 2] is mah (moon); but the world was produced from him, without his (necessary) choice.

And they say that collection, which makes every product, is the elements; and whatever is, from 5 [5.° Elements (gross, Pradjapat; above, T. 1, No. 2, p. 9); the parts of matter in fermentation; then they were joined together: whence came the five elements.] the product of the elements was made.

And the collection says that the product making everything [6.° Three qualities, discovery (creation), conservation, and destruction, balanced one another, and acting by themselves.] is a just balance of three (3) qualities, which they call that prakrat.

And the collection says that the cause of the production of the world is a person, that it2 [7.° Haranguerbehah, or simple, subtle elements; raw material, before fermentation, the composition of particular entities.] They say Haranguerbehah.

It is necessary to think that (whether) all these (beings) can be (be) the cause of production, or not.

And the collection say that3 [8.° These seven causes, collected together; but working with their own action, with their own character.] All these things gathered together, which have been mentioned, are the cause of the production of the world.

And this also is vain (false); with respect to that (idea) that the assembly of all these is for the sake of the (principal, particular) matter of khassi: how can these things be (be) the cause of production? that these are the causes of pleasure: and he who takes pleasure is another: he himself is the djiw atma who is taking pleasure; and these things are the cause [x] of taking pleasure from him: wherefore it should not be the cause of production (they are not). He also cannot be a producer; with regard to that (the idea) that with him (to him) joy and sorrow, both reach (reach): therefore it must be that he has another master who gives joy and sorrow with him (him).

Those seeking the truth rejected all these religions (sects) and became a maschghoul with their batten (interior), they saw that4 , covered with three qualities, as if covered with a veil, working incessantly.] That Dzati (Being), which is pure roschni (light), its power which became covered with three (3) qualities, is the cause of the production of the world.

That dzat (being) itself is unique, because these (these three qualities) are the form of its power, and all that has been mentioned, (taking) from time, up to [x] djiw atma, giving power to everything (all these); and it is the cause of the production of the world; (that being) they saw.

[What [x] maya, that of those fifty1 [Whatever exists singularly in the world, is maya.] is things; with ten senses, and ten sensibles, and ten mokels of the senses, and five winds, and the heart, and the understanding, and the khatter (thinking heart, mind), and the ego, and four mokels of these, and four mokels of these, and three mokels, and three states, wakefulness, and sleep, and [x] sak'hepat; it is known that [x] maya, which mingled with [x] Brahm, was the cause of the production of the world.

And the world, and maya, and Brahm, which are mixed with one another, this, they say, Brahm tschekr.

One maya with the place (vice) of the wood of the revolving circle (circumference) of the foot (wheel) of the chariot: and the three (3) qualities, eidjad, and abka, and afna, with the place (vice) of the three (3) woods (songs), which it is a revolving circle (circumference), which are contiguous with one another: and the five (5) winds, and the heart, and the ten senses, with a place (in turn) of sixteen trees [One wheel is described here.] (of rays), which in that circle it is joined at the same time: and fifty things which are proper to the body, with the place of fifty3 , and a year, and eight vessels (Beschn) with a place (vice) of wood (nails, clamps), which make bonds (conjunctions, junctions) firmly fastened with them.

And in this Brahmtschekr, there are forty-eight things: touch, and skin, and flesh, and blood, and sinews (I mean fat), and bone, and marrow, and genital seed, pure work, and knowledge, and abandonment , and riches, evil work, and [x] without knowledge, and addiction (particularity), and [x] without riches, and benevolence, and burden-bearing (patience), and [x] without limit, and purity, and joy, and [x] it is good, and liberality, and [x] without volition, and eight (8) sadeh, which, anma, and mehma, and lak'hema, and krma, and prapat, and prakrami, (and) aiescht, and Shapt be, and the five (5) elements, and the universal intellect, and the just adjustment of the three (3) qualities, and the ego, and Brahma, and Pradjapat, and all Fereschtehha singing with melody, and oi mokelan of treasures, and oi djinian, and souls , let it be like that (they are like that).

And one net is carnal lust, which binds everything in it.

And in it there are three (3) ways; one way, [x] to reach with the world (to the world) [x] Dzat (Being); the second, [x] to arrive with the world [x] behescht; the third, [x] to reach with the world [x] djehenna.

There is one addiction in him, that his reward is sorrow and joy.

Those seeking the truth (who) had seen the Being, which is the cause of the productions of the world, in [x] Brahmtschekr1 [It must be noted that [x] Brahmtschekr, or Brahm, maya and the world mixed together, is different from dzat light, the cause of the productions of things. ], that the world is his, they saw these things.

Just as this Brahmtschekr [that is the world] is; In this very way, Brahm maya is like the sea, which;

There are five (5) senses, since there are (are) five (5) springs in the place (vice), which are made (flow) from that sea as they go;

And five (5) lattif (subtle) elements, with the place of its vortices;

And five (5) pran, with the place of his pictures;

And it will annihilate (ego, personality), which is the five senses (consisting of them), the source (spring) of it;

Five (5) elements kasif (thick) with the location of its waves;

And the five (5) kalat (states), which are the state [x] of being in the mother's womb, the state [x] of coming out of the mother's womb, and the state of disease (bitterness), and the state of old age, and the state [x] of dying, are; that it is a great affliction (great physical evil); with the place (vice) of the rapid course (course) of that sea;

And fifty letters1 [50 letters of the Samskretic alphabet.] (sanhskertic), because all the conversations are not foreign (external) from them (they are carried out with the help of them), and besides those letters [are not (are)], with the place of portions, which are separated from the sea they are made

And there are five divisions [x] of hearing, which is anger, love of a part, and love of the whole, and not the knowledge of a part, and not the knowledge of the whole, when it is in the place of the fords of that sea;

Those who sought the hak (truth) of this sea showed (made) an exposition in this way.

And those themselves seeking hak (truth) this Brahmtschek the cause of the appearance (of things), and the cause of life, and the place where everything goes down into him (the great place into which everything descends), and [x] djiw atma, which has the name hen, in they knew that he was spinning.

Hie djiw atma is revolving (circling) up to that time, when it knows itself to be separate from the atma, which gives motion to everything.

At the time when djiw atma becomes one with [x] pram atma, [x] prevails without ceasing.

In all Oupnek'hat it has been said that Brahm is great, and he is with him (by himself), and oh djiw atmaha, and maya, and the world are in that Brahm: from this respect (about that) Brahm is great (greater) than all ) it is.

And O Beid Danani ([x] Beid of the Scythians), who knew this, that these three things (3) should be obliterated (annihilated) in him, having been freed from the bond of apparent existences, they become obliterated (annihilated) in him.

And relaxation and attachment ([x] to make generic and particular), which is one, this whole world is rendered visible.

And this world is above (out of) two portions; apparent (external) and internal.

And ou (is Brahm) having the external and internal worlds; and he himself is immune from these.

[And] he himself, having the world, as to his ssahebi (dominion) does not know, he has become bound in the bond of pleasure; he knows that; I eat, and I drink, and I taste. I am Brahm; at that time, he is freed from the bond of the apparent qualities of existence.

Pram atma and djiw atma are both ancient.

Pram atma is the danai (science) of the whole (everything, universal); and djiw atma, danai (knowledge) of the (particular) part.

Pram atma is the master of (his) choice: and djiw atma is not the master of choice.

And that one maya, which is the quality of volition (desire) [x] Brahm, is eternal (on the one hand); It is not eternal (on the one hand): and it is giving pleasure to all living things.

And indeed the atma is without end; and the whole world is his image.

And with that which (and if) the whole world is its image, that is akrta; that is, it is not doing any thing.

Anyone who knows these [three things], that there is maya, and djiw atma, and pram atma, in this way, he becomes pure Brahm.

Maya, bound (circumscribed, particularized), and [x] is capable of perishing (destruction): and djiw atma, free (universal) and without ceasing: and djiw atma, with the power of knowledge, [x] makes maya attainable (destruction) .

Maya, who [x] is capable of perishing, and djiw atma, who [x] is not capable of perishing, the lord of both of these (Being) is a single light.

Whoever knows that, how it exists, and makes himself one with it, and becomes himself (of himself), and has (takes away) apparent existence from the middle, has come (exited, exits) from the bond [x] of maya; and that Dzat (Being) light, which (because) it understands, should be freed from all the nets and bonds of non-knowledge, and egoism, and volition, and enmity, and fear: and from the liberation (from) these, from [x] apparent existence to take in other worlds, and in death, he obtains salvation: and since that Dzat (Being) surrounding (comprising all) and the only one knew, that he obtained liberation from the world [x] behescht and the world [x] douzakh, in this very world, with all by his volitions (to all his volitions) as he reached, and as he obtained the ssaheb (dominion) of the whole world, in the third world, which is the world of Dzat (Being), let it be (remains).

In the midst of every body and soul, the Dzati (Being), which knows the secrets, is hidden, and always is, and that too is to be known, and besides that there is no (being), and it is not to be known.

Santastr said, that my old (doctor), from the face of verification (with certainty), when he said to me (to me) in this way: djan (soul) taking pleasure, and that which pleasure was produced from it, that is, maya, and giving motion to both of these is Brahm.

Just as there is fire in the midst of wood, and its shape is not seen: and the sign of fire, even that which is heat and smoke, is in wood; and even that is not seen. Moreover, from the fact that it is not seen, they cannot say (say) that this is not in wood (they are not): that very wood which (if) they rub with another wood, fire, and smoke, and heat appear.

In this way, in the body of the swimmer (not knowledge) there is also: and that Brahm is also the form of eelm (science); but it is not seen.

As for be dzekr pranou (with the mention of [x] pranou) the heart (man) does not move, Brahm does not become apparent.

And let his heart be a tree below; and [x] pranou, a tree above (above); exercise (action) [x] maschghouli [x] pranou, when instead (in turn) the movement of the wood above (it) makes (it moves): that Dzat (Being) will see the light.

Just as the father and grandfather of this person made a hidden treasure; and she found (him): Brahm is hidden in everything and full (filling everything).

Just as oil in grain, and butter in curdled milk, and water in sand and rivers, and fire in wood: in the same way, in bhout akasch [x] atma, he sees from the path of righteousness and [x] selouk.

Atma is full in everything; as oil (butter) in milk.

To selouk and knowledge root [x] to find [x] atma.

The principal (substance, essential point) of all Oupnek'hatha is that great Brahm himself.

And the method [x] of seluuk and knowledge is this, that; because [x] to find the truth the truth, the sun made a firm retention of the senses and the heart, and the light of beischvanr, which is the natural heat of the whole world, as he brought it into his disk, he returned the whole world of fezza with this nour (this light) to light (luminous); and with the blessing (through the blessing) [x] Selouk, which he had done before from all, obtained this greatness.

Even now, whoever makes a selouk must first, after pronouncing this vow, ask for help from aftab (from the sun). The vow is this:

Aftabi (the sun), who is light, with his help the power [x] acquired by the selouki is made; that, with the world (to the world) [x] that I may reach Brahma, I may obtain liberation (salvation); aftab (the sun) will give permission that, because of [x] going (to) behescht, before [x] Ferechtegan, he made his way light (giving light to his way), when I arrive at this place (there); that (for) aftab (the sun) is the gate [x] behescht.

O Brahmins, who have made a firm restraint of the senses as they have done, from the heart they make themselves maschghoul with aftab (sole); in the midst of those Brahmins, someone who made the selouk reach with perfection (to perfection), the aftabi (sun), who makes to arrive the reward of pure works, with the way (through the path) of his nour (light), him with Brahm lok (to [x ] Brahm makes the world) reach: from this respect (that) aftab (sun) is worthy of veneration and praise.

And to [x] arrive with the world (to the world) [x] Brahma atesch (fire), and aftab (sun), and nour dzat (light-being), one as we have done, let us know (that they are in this way).

And let this power be for us, that [x] the humble submission and praise of you that we do, Sank and other rek'heschiran, who were and will be produced by Haranguerbehah, (who are in) great quiet places, let them hear.

And in that quiet place, this is that the world is heated (with fire) in that place, warming with brightness; and the bad world (wind) has a station at that place; and mah (the moon) increases and decreases (becomes smaller) from that place; and delha (hearts) are produced from that light [x] mah.

And since from [x] Brahm the first aftab (sun) was produced, make the sun content (fortunate): that (so that) with his help you may reach (to) Brahm, in the midst of the nour (light) of the sun [x] Brahm as you knew , make a maschghouli.

And if you know (think) that, from [x] maschghoul being with aftab (sun), with that nour dzat (to that light-being) you do not reach, it is not so.

And that Brahm did not cover (hide) himself from you: nay, with the shape of nour aftab (sunlight) appearing above you.

And the nour (light) of a part is the form of the nour (light) of the whole.

And the maschghouli with Brahm ([x] Brahm) with the help of aftab (the sun) is above this way (this way); that: in time [x] maschghoul to be with Brahm, the square base1 [Marbee. Orientals usually pray, leaning on their knees and sitting like this at the same time: which provides a square base for the body, and four supports, namely two knees and two ankles. does not give motion to the limbs; and he made all the senses with (in) the heart firmly grasped (retained), when Brahmi ([x] Brahmi), which is in the middle of the hole del (of the heart), becomes a maschghoul; and the sea of ​​terrifying thoughts (by which) they pass (wander) in the heart, [x] Brahm the veil as he made, (it) pass.

Maschghouli is another one; which causes the retention of winds, and food (meat) and wine (drinking) and sleep, and other things, according to that which is established, when he brings (he eats, drinks and sleeps) to a place: when, from the retention of breath, with that place it came to pass that, being no longer guarded, he had the power (to have) to cause the breath to pass slowly (little by little) through the passage of one nostril; let him not breathe by the way of the mouth.

And making this maschghoul, just as a chariot that has horses turning their heads (refractory), its rider (sitting on it) with prudence (attention) absolutely carries him with the road (into the road): in the same way, this maschghoul passing by making his breath, let him be attentive , because his heart did not lead him along the winding road (into the winding road).

In the land where the maschghoul sits, may it not be low and high, and may it not have obscuration (lack of light), and may not have flints, and (this) land may not have worms, and may not have dust and mud, and voices (sounds) when it shall not reach his ear, and he shall not have a passing place of a man.

Any place where his heart finds rest, and a place where his eye does not suffer from [x] seeing it, in a room where a violent wind does not enter it, let the maschghoul sit.

And the visible sign [x] that [x] Brahm is [x] over the heart [x] salek, this is the fact that: just, in the imagination (through imagination), that, like margarine, darkness (darkness) enters (seems to enter): and just , in the imagination, that darkness (obscurity) enters like smoke: just, in the imagination, it enters like the light of the sun: and just, in the imagination, that light enters like fire: and just, in the imagination, that light enters like a breathing wind: and in the imagination, it enters like a shining worm in the night: in the imagination, it enters the light like the flickering of lightning: and in the imagination, it enters a crystal-like white crystal: and in the imagination, it enters the light like the light of the moon.

And of the eight things fixed in [x] selouk, five things have been mentioned: three others that remain, one of them [x] is deharna.

And [x] deharna with the meanings from [x] is to bind the imagination (thought, action) del (of the heart) with (it means to keep the thought fixed on) one thing.

This is the manner of that; first, he makes the imagination of the del (heart) right with the zemin (earth); [and] let him know that I am the bezorg (great) element of dust (earth).

Secondly, let the imagination of the del (heart) be made straight with water; [and] let him know that I am the bezorg (great) element of water.

After that (afterward), make the imagination of the heart right with fire; [and let him know] that I am a great element of fire.

After that, let the imagination of the heart be right with the wind; and let him know that I am a great element of the wind.

After that, make the imagination of the heart with [x] bhout akasch correct; [and] let him know that, element [x] bhout akasch bezorg (great) I am.

When the imagination of these [is] right, the form of these is made.

And the person who becomes the mistress of this way of imagination, sickness and old age do not happen to him, and death does not come with it (to her); that (because) his body was made in the form of atesch (fire) [x] seloul.

And the master (of this) imagination becomes light and subtle; and always be with health; and his heart [is not, and] does not go (does not wander) with any side; and his face becomes bright; and a pleasant voice is made; and in his body there should not be a bad smell, and a sweet smell comes; and the urine and excrement of a little of it become accidental (come out).

This sign is the beginning [x] selouk.

In the same way that mud is agglutinated (applied) on a crystal, and its transparency is not made knowing the cause [x] of applying the mud; at the time when they wash it, they are kept and its light appears: in this very way, the principle djiw atma, which is nour dzat (light-being), the cause of clay [x] aaudia, which is not knowledge, light (luminous) does not appear. When they wash it with water [x] selouk and [x] maarefat (of knowledge), that nour dzat (light-being) becomes light and visible; and sorrows depart from him; and actions and works upon him (by him) become absolute (finished). Nothing remains for him to do; and it is made unique.

It is necessary that the light [x] djiw atma as he made the lamp, and [x] Brahm saw pure, (man) should become one with him.

And that asset (principle) was not produced by truth, and is without motion, and is immune from everything, and is light: as he knew, he becomes freed from all the entanglements of sins.

An dzat (that being) light, in all djehat (spaces), and corners [x] djehat remained fully accomplished (filling them).

And he is the first to appear from all; and that is also within the whole world.

Whatever was done (was) is also that; and whatever is to come, that also is; and whatever is, even that is.

O men! whatever side you look at is his face.

And the light that is in fire is also that: the light that is in water is also that: its light has entered into all worlds: and its light has entered into all vegetables, small and large.

To those dzat (beings) of light, humble submission, humble submission.

And that which is jeganeh (unique), and does not drink second, and with different powers (virtues) is powerful over everything, and over all worlds, and in all living things, with its power it is master; before the apparition of every (thing) it was (was) jeganeh (unique); and in the form of his apparition he is also jeganeh (unique).

Whoever knows this jeganeh (oneness), it is done without ceasing.

That Roudr alone, who causes all to perish, has no second; and with his power he prevails over all the worlds; and he is in the midst of all the worlds; and in the great resurrection (at the end of the ages), he will draw all the worlds down into himself (so it is); He makes all the worlds, together with whatever (reality) that is in the worlds, and as He made the products, (and) after He made them nourished (subsequently) destroyed (annihilated) in Himself.

On every side, his eyes are (are); on every side is its edge; His hand is on every side; and [on every side] [In my ms. o dja pahai oust, and (every) place is his feet.]], is his feet.

And to all, with his hands, he makes an action. He causes all flying things to fly with (his) wings.

And he made the earth and the sky as products, in the midst of them that (being) jeganeh (unique), let there be (is) light.

And all Fereschtehha were visible from him (proceeded); all Fereschtehha are destroyed in it.

He is the Ssaheb (lord) of all the worlds, and he is the one who destroys all the worlds.

And Maha Kiani is (Roudr); that is, aaref (learned) is great, he is true.

The first of all [x] Haranguerbehah he produced.

That light of the jeganeh (unique), which [x] Haranguerbehah produced, may make knowledge a lot (part) for us; that we know ourselves, that we are that.

O Roudr! perish doing all! that figure of yours, which is giving a happy state, and is not frightening, and causing to perish is gounahan (sin); with that shape (yours) which is proper (yours), because from it a happy state is acquired, and you are on the mountain kilas with that shape of yours, with that shape you look over us.

The arrow, the destructive quality, which you have in your hand to vibrate because of [x], O who art (on) [x] koh (mountain) great! from that arrow make us reach a happy state: and do not increase (do not multiply) the arrow (against) anyone walking (in) his own way (the [x] saleki way), that is, do not make him who does not know his own way, O great creator!

Sankra tscharedj, in the exposition of this saying, says that, gold in any form (in any form), takes a shape conforming to this form: in any shape, it takes a shape conforming to itself (Roudr), and is hidden in it: and surrounding (comprising ) is the whole world. Just as fire, whatever it grasps, makes its own form: so also that which it grasped, made its own form. In this way the ssahebi (dominion) as they know, are done without ceasing.

Santastr said with (his) disciples that; I know this great porsch: and this great porsch is as bright as the aftab (sun), and is not higher (superior) than the darkness of knowledge.

Whoever also understands him, as having passed from death, reaches with him [x] (to him [x]) without ceasing: apart from this way, there is no other way to reach him because of [x].

Haranguerbehi, that there is no higher (higher) apparent existence than him, and there is no apparent existence from him, and there is no binding (striction, particular being) [major], [and there is no lesser apparent existence from him]: and the tree is straight and standing ; and in the whole world that tree is unique; and the whole world is full of it; and let it be in its size.

And that which is above from this Haranguerbehah, is without form and mottallah (universal): this very mottallah (universal),| at the time of the appearance of the world, it was bound in everything (absolutely, completely); and in the time of the interiors of the world (where the inner world is not visible), in all (everything) mottallak (universal): and that mottallak is without trouble (physical evil, pain).

Whoever understands this, it becomes without ceasing: he who does not understand this, is always in trouble.

All lips, even his mouth, are (are) his; all heads, even the head is his; and all necks, even his neck.

In the middle of the chamber is the heart of all living things; and surrounding (comprising) is everything; and is worthy of reverence.

From this very respect, that anand sroup, that is, the form of joy, is in every place; and he is the king of kings; and it is full in every place (it fills every place); and it is giving motion to all living things; and he is the lord of supreme (supreme) liberation (bliss); and this very thing is light; and it is without failure.

When in the middle of a man's heart, which is the field within (the internal capacity) of it, it is the size of a thumb, they say that it is the size of a thumb; and in the midst of the heart of all living things there is according (to, near) the capacity of their hearts.

From the volition of the intellect, which prevails over the heart, this is known.

Whosoever understands this, is accomplished without ceasing.

That Porsche has endless (innumerable) heads; and has infinite external and internal senses.

Each of the five (5) elements surrounded (comprising) was made, ten fingers above from the navel (over the navel), in the chest, which (there) is the heart, let it (reside).

Whatever has been seen, and whatever has been, and whatever is to come, is that Porsche.

He is the giver of liberation (happiness, salvation).

And, because of [x] maya, that is, of volitions, many things appear: and whatever, from [x] maya, appears separate (a particular being), it is also that.

On every side (tract), his hand is (are); on every side are his feet; and on every side is his eye; and on every side is his head; on every side is its edge; His ears are on every side: he is all-encompassing.

He makes light for all the senses and the senses of knowledge; and is immune from all senses.

And ssaheb (master) of all, and commanding all, he is.

And all protection, that is; and every helper, he is.

The city, that is, the body of man, which has nine (9) gates, in the middle of this city djiw atma, which has the name hens, in the state of wakefulness, and in the state of sleep, and in the state of sleep with rest, in the state of [x] teria , that the world is lahout; He travels in these four states: and with him that (even if) he travels in these four states, he is (immune and outside) from every manzeh o biroun.

And all motion and rest are subject to him.

With him that (though) he hath not hand and foot, he is grasping and going; and he has no eye, and is seeing; and he has no ear, and he is hearing.

And he who knows all things to be known, is; he is not knowing any thing.

And he is full in every place: and the assel (principle) is all.

They call him the great bezorgter (greater) of all.

He is surrounding (superior) over any encirclement (any encirclement, any comprehension); and from whatever lattifi (subtle, with whatever subtlety), it is more subtle.

Let him (reside) be in the middle of the chamber of the heart.

He is atma in this way.

And it is without volition: when they see his benevolence.

Whoever sees him becomes without sadness.

And that is ssahebi (dominion), which is a form of bezorg (greatness).

Santastr said with his disciples: This porsch, which is ancient, and has no old age, and is all soul, and is in the midst of all, and surrounds all, I know him: and knowing this, in any world the existence is not made apparent.

Khoda schenasan (knowers of God) say (of him) that; It has no first (prior, beginning, beginning), and it has no posterior (end, last); and always is.

Being, which is jeganeh (unique) and without color, with its different powers, made visible the colors of the different species that are in it: and that which was made visible, everything finally made it disappear in itself, appearing again from itself he does

Santastr said: that (being) jeganeh (unique), the light, makes me reach with the understanding (to the understanding), that, from it I know that I am that!

Also that is atesch (fire); that is, a throne: that too is Haranguerbehah; that is, the throne, which is not composed of collected elements: this also is Bran; that is, mokel from (the ruler of the water): that is also Pradjapat; that is, the mokel of the whole world.

After that (later) Santastr said: you are a woman: you are a man: you are a son: you are a daughter: and you have become an old man and as you took the staff (leaning on the staff as an old man), you shake the man with error (you throw him into hallucination).

You are what has become visible, you appear in every place.

You are the flight of the black color: and the flight of the green color, you are: and the flight of the red eye, you are.

And the clouds having lightning, you are.

And six (6) fessel (seasons of the year), you are.

And all the seas, you are.

That which has no first (beginning), you are: and you are without end.

And all the worlds appeared from thee; and it is your form.

And maya, which is your volition,1 [Here the eternal will of God is clearly defined as maya; eternal love elsewhere; manifesting himself through works, three qualities, production, particular beings.] he is azeli (he is eternal); and he is jeganeh (unique); and it has three (3) colors, which are sourk (red), and safid (white), and siah (black).

Your will, which has three ssefet (qualities), is existent (present) in everything, has made its [three] qualities apparent.

And djiw atma, which is ancient, and ieganeh (unique), maya, which is your volition, having become one with it, remained (in this state).

And the djiw atma of the teachers took his pleasure ([x] maya) as he took it, and passed it, he became the pram atma.

And there are two flying (two birds), which are similar to one person, (which is different) appears to be contrary to it. Both are friends with each other. They are sitting in (on) one tree body (one tree body). He takes that which is contrary (to the other), the pleasure of the reward of works, which is instead (vice) the fruit of that tree: and he does not take the other, and does [x] tamaschai (look at what he does first).

That which, for [x] taking the reward of works, went down (descends) into that tree, and made his dominion given to oblivion, that, because of error from carelessness, and not from knowledge, becomes an emotion of sorrow (sadness).

At the time when he knows his greatness and ssahebi (dominion); that, I am djiw atma and am not the opposite, and I am that very thing that is flying, which is the pram atma, it happens without sadness.

He tsched akaschi, which is without defect, and the glory (glory is visible), and all (the books) Beidha and oi Fereschtehha are in it, whosoever does not understand him, is he going to get profit from (the book) Beid? and those who knew him, having become in the form of serour (joy), appear in him [Ms. born mimanad, remains.].

And all (books) Beidha, and works [x] korban, and good works (benevolence), and all fasting [Rouzha, or days.], and whatever was, and is, and is to come, and that which (books) Beidha they decreed, everything that appeared from him was done. The cause [x] of Maya, which is his volition, made all this apparent, and in that spectacle (which became apparent), he himself became bound, and remained (in this state).

Maya, gathering, is the just adjustment of three (3) qualities: and the master of this Maya (possessing this Maya), volition [x] is Mehtsir; that is, the great [master].

The whole world, having been made full of its contradictions, remained (in this state).

And in new (various) existences, that (being) is jeganeh (unique).

At the time of resurrection (the last time), all enter into it: at the time of apparition, they come out of it.

He is the Lord who is the giver of desires, and is light, and is sazavar taarif (worthy of praise). .

All the Fereschtehha came from it, and in it they become destroyed (annihilated).

And he is greater than all: there is no greatness (greater being) from him.

He is Roudr; that is, making everything perish.

Maha Kiani is; that is, he is a great scholar, and he knows the production [x] of Haranguerbehah.

That (being) makes me reach with a pure understanding (to a pure understanding), that I may know from it that I am that!

And knowing the secrets of all Fereschtehha, that is.

The whole world is in him: and that is the ssaheb (master) of all bipeds and quadrupeds.

Santastr said that I do all pure works because of that dzat (being) light.

In this manner dzati (being) as the rest (leaving), for whose sake I will make Fereschteh [x] korban?

This is more subtle than any subtlety (however subtle): it is in the center of all the world, and the whole world is what makes the product: and all the shapes are different from the shape of it. That jeganeh (unique) made the entire world as contained (content), (so) remained.

That form [x] of serour (joy) as they (people) understood, when they reach a great rest (at a great rest).

At one time he has kept the world in himself, and he is the master of the world.

And in the midst of all living things is hidden, and knowing the secrets within (internal).

All the aarfan (learned) and Fereschtegan for the sake of [x] maarefat (knowledge) became one with him, and even that, as they knew (to be) his form, they split the nets [of death with (in) themselves].

Just as the purest oil has an excess (the highest) of subtlety (it is the thinnest), that dzat (being) is also in an excess of subtlety.

And it is hidden in all living things; and the form [x] is serour (joy); and it surrounds the whole world.

Whoever knows that dzat (being) light, unique, is freed from all entanglements.

And that light is jeganeh (unique), making the product clean.

And that jeganeh (unique), is maha atma; that is, djan bezorg (great soul).

And it is always in the midst [of the heart] of all living things.

This, when they [x] point out (rejecting) what is rejected (by rejecting) anything other than that (is), with right thought, and by knowing (knowing) the form of it [x], they can find it: and those who know this, they become without ceasing.

At a time when no knowledge (ignorance) of the universal (absolute, not attached to a particular being) remains, in that time, there is no night, no day, no rectitude (truth), no falsehood: that very jeganeh (unique) form of pure joy (only ) appears.

That very thing is without defect: its light is even greater than the aftab (sun): and giving motion to all understanding, that is.

They cannot say to him above: and they [cannot] say to him below: they cannot say to him the middle: they cannot say to him the djehet (side).

He is not like him.

His name is of great fame.

Whatever enters with the eye (is seen by the eye) is not its shape: and with the eye they cannot see it: (true) or by [x] rejecting all that is besides (it), they can find; or, [x] according to (according to the book) Beid, with perfect understanding they can find; or with (from) that which they themselves know the form of, they can find; those who know this way are without ceasing.

Santastr said: that I, from lack of knowledge and error through carelessness as I feared (reducing them), I carry protection (refuge) with that ancient being (I place in him).

O Roudr; that is, making everything perish! May you always keep me with my own dzat (being) who is capable of making sorrows over [x] a distance from the sorrows of non-science!

Let no harm come to my children, and to my children's children, and to my inhabited places (dwellings), and to my four-footed ones! and well and blessing be (to them)!

And sepahian (soldiers) striking my sword, oh causing everything to perish! do not kill!

And because of my sins, don't make your anger over me (don't show it, don't pour it out)!

To korban (sacrifice, offering) on ​​the flight of the praying mantis that I took, I ask you (beg) in this assembly.

[Two] things are without failure, because it is not for them [x] to perish: one djiw atma learned; secondly, djiw atma not learned: et1 [In ms. mine, dar in, in these, the error of the amanuensis.] [these] are both without end: and Brahm, of both, is the bezorgter (major).

In both of these, knowledge and foolishness (ignorance) are covered (they know): foolishness has a cessation: and knowledge is without cessation.

And the dzati (being), who is the master of knowledge and insipience (ignorance), is immune from both.

And that jeganeh (unique) in all apparent existences, small and great, be (is).

And kapl kiani, which is great learning, was first produced from everything: and [x] kapl from different knowledges and kian makes that dzat (being) full. Kapl kiani, which was produced by that dzat (being), must know that it is the cause of the production of all (things) [Supra, Tom. 1, No. II, p. 9, and not 1, in a brief interpretation of the Indian words, kapl kiani, a collection of souls is rendered; truth, as it is said, is highly to be praised (Mohammed). From this it can be deduced that kapl kiani is the great universal soul, or the first intellectual emanation of being, by which everything that exists is produced.].

That (being) dzat (being) light, which made one net of three (3) qualities as wide (expanded), then (afterwards) as he attracted (withdrawn) from it, in the just moderation of the three (3) qualities he destroys (annihilates).

Again, that being light and maha atma, and padeschah (king) of all mokelan, made the world as a product, makes ssahebi (dominion) and royal majesty all.

Just as aftab (the sun) is light itself, all the djehet (stretches, all sides) above and below the djehat with its light has (gives) light (shines): in the same way, that dzat (being) is unique, great, and worthy of light veneration, as he comes into all visible existences, small and great, each one has light (luminous) and stable in its proper degree.

1 [In ms. meo: ve haman dzati ast keh; and that very being is what ... Ms. born ve haman dzati keh; and that dzati itself, which ...] And that dzati (being) itself, which is the cause of all production, all things, nourished (preserved) according to (according to) their degree as he did, with perfection (to perfection) makes it reach; and from each figure and (each) degree he causes what he wills to reach with another figure [and] degree (to another figure and degree).

Having guarded the whole world, that is: and giving motion to each of the three (3) qualities, that is:

And that Brahm, in [x] Oupnek'hathai (book) Beid, which is to be kept secret, is hidden.

And that Brahm, Brahma who produces the product knows himself (Brahma himself) (Brahma scitv [x] Brahm himself to produce).

O Fereschtehhai and the preceding scholars, who understood that Brahm, became his form without ceasing.

He who has made a relation (attribution) of the just balance of the three qualities with himself (to himself) as he has done, doing works becomes having a reward; and he takes pleasure in the reward of his works; and the cause of the three (3) qualities of the figure is very apparent; that djiw atma himself has three (3) paths: and, because of the movement [x] pran, according to (according to) his works, he goes with the final worlds (to the last worlds).

And that djiw atma, the size of a finger and a thumb, is in the middle of the hole of the heart; and, like aftab (the sun), with light there is light; but, because of the understanding, he fell into the bond of egoism and volition.

That very light, which is the size of a finger and a thumb, in the hearts of many small creatures, is equal to the point of a needle in the head; from those hundred (parts) they again made a hundred parts: according to (according to) the excess of the smallness of the animate, it is in the animate; and that djiw atma himself, in a great creature, is conformable to (according to) the heart of that creature.

The time when he knows himself becomes infinite.

And that djiw atma is not even a woman, and is also not a man, and is not effeminate (hermaphrodite) either.

And into whatever body it enters, it takes a name according to that body.

The cause of the volition of the heart, and the cause [x] to touch, and the cause [x] to see, and to bring the imagination of these into the heart, is done to the body which he created.

And from [x] eating meat and water, which becomes sperm (genital seed), becomes the cause of the production of the body.

And after a [x] death, that djiw atma himself, conforming to (according to) works, in those (posterior) worlds as he took the body, obtains the pleasure of the reward of the work: and three (3) qualities in himself as he knew, in the same state of the body it takes thick and fine.

And the wages which are acquired from pure and bad works, and the wages which are acquired from [x] maschghouli, and the wages (of these), because of these the fine and gross body are in one place.

And another reason [x] for taking the body in the world, is the possession of works, which (which) became firmly contented in his heart.

A being that has no first (beginning) and no last (end); and in the circuit of the whole world the sponsor (as his witness) remained (thus) made; and the making of the product is all the world; and has endless figures; [and] he wrapped the whole world in himself; and it is unique and light; whoever (that) knows and understands in this way is freed from all bonds and nets.

That being pure with purity and the light of the heart becomes known, that for him there is no place, and there is no name; Those who know this dzat (being) light in this way leave another apparent existence of the body.

Adhiai is the fifth absolute.

[The sixth farewell.]

1 [In mine. Ms. a gap of two words; perhaps of these, adkiai the sixth.] Many say that they themselves know; that (while) they are full of lack of knowledge and error from carelessness (they fill them).

They say that the world itself was produced with him (through himself).

And in this very way, many say that whatever exists is time.

It is not in this way: indeed, from the greatness of that entism, this sphere of the world is revolving (rolling itself): and that always revolves the world in itself.

And knowing that is all, and causing to perish is time, and the west is death: and all the qualities are (are) in him; and all knowledge and faculties (arts) are in him; and it is a generous sign (trace) with the works (giving them an external existence).

That is, qood made of dust (earth), and water, and fire, and wind, and akasch, is an apparent effect.

In this way we must know that all that is; and all works because of what they did, after [x] being pure in heart, abandoning works as they did, become one with the principal principal and the beginning of the principle.

And that method is this: one (first), to go before the director: and secondly, to bring (have) faith with the director (director) and [x] Brahm: third, to hear the truth from the director; to know the truth with evidence (proof), and to be always immersed in that verification (certain knowledge), that is, the perpetual presence (of being): and furthermore, in eight ways [x] djog: and furthermore, the reward of each work bound with time (time fixed) to know: and to be more benevolent and patient, and pure: and to be always happy: and to be free of volition and generous: and to take actions upon oneself easily (to undertake work willingly): and not to bear envy (not to suffer from envy): and to make possession of (his) volition [x] Brahm (to give himself entirely to him).

With these qualities, djiw atma becomes one with atma, he becomes liberated (blessed).

And [x] maschghouli's works, which is a generous reward, so that (man) showed (began) the enterprise, and made every coarse with fine one, to make all complexity in (with) just moderation of the three (3) qualities one.

At the time when it is given in this way (he knew), coarse and fine, all things become vanished: and since these things become all vanished, the works also become all vanished: and since his works are returned all vanished, the form [x] dzat (being) becomes: and and from which three (3) worlds nasout, and malkout, and djabrout, he is rendered free (immune).

That (being) is the first: that is the cause [x] to make one [x] djiw atma with itself: and that is the cause of causes: and that is above from the time mazzi (past), and hal (present), and estekbal (future ).

And that is akla; that is, not capable of division (of parts): and with that which is not capable of division, and the learned, from [x] maschghouli with him (him), see that.

The whole world is his image: and all the visible world was made from him, and is made: and they do all praise of him: and he is light: and let him be in the midst of the heart: with him (the maschghouls) as they did, they become freed (saved).

And that dzat (being) from the world, which is with the figure of the derakht (tree), is both from time and from the figure above.

And this has been shown without being (without being [x]), the world appears from it.

Giving guidance (effective grace) is a meritorious work, and far from doing violence.

That is the master of these six things: one, great ssahebi (dominion): second, pure work: third, great fame: fourth, wealth: fifth, [x] without volition: sixth, (6) liberation (bliss).

He who has known the master of these things in himself, and the whole world in him, becomes without ceasing.

And that is the great lord of the ssaheban (of lords): and the ssaheb (lord) is great [x] Fereschtehha: and he who makes (keeps) the nourished is the great (greatest) of all those who do the nourished.

And it is a just adjustment of the three (3) qualities above.

Thus let us know that the ssaheb (lord) of all the worlds, that dzat (being) is light, and is worthy [of veneration and] praise.

Nothing was produced by him, and that was not produced by anything.

And no one (particular thing) is equal to it: and no thing is seen to be great (greater than it) from it.

And his power, which is superior to all, became visible with lights (through lights) of a different kind.

And knowledge, and power, and its operation, is appropriate to its being: that is, ssefat (qualities) is always form1 just as qualities and being, or mode and suppositum, are one. Above T. I, No. 16, p. 57, not 1; below, p. 126.] dzat (beings) is (are).

And in the whole world there is no one who nourishes it (that which nourishes it, preserves it): in the whole world there is no master for it, and there is no commanding one.

And that is without indication: and that is the beginning of all (things)

The making of that product (the one who produces it) is not: and the one who nourishes it (the one who nourishes it, preserves it) is not:

Just as the spider, with its own pleasure, brought (pulled out) the threads from itself, coiled them over itself, let it (reside) in them: in the same way, that dzat (being) without failure, the only one, the light, the thread of the just moderation of the three (3) qualities, with his own pleasure, as he brought (extracted) from himself, and wrapped himself in that, let him be (reside) in that.

That dzat (being) without ceasing gives himself to me (me); that is, let me make his form.

And that light is jeganeh (unique), which is hidden in the midst of all living things, and surrounds everything, and is the soul of all living things, and is the ssaheb (lord) who gives the reward of works, and let all living things be in it, and is the witness of everything, and It is the form of knowledge, and it is immune (from everything), and it is without quality, and all things are subject to it; and that [is] the only seed of all visible existences, showing rest and motion with different figures; the learned, who see that dzat (being) in themselves, eternal rest is for them, not others.

That is more stable than any stability: and more knowledgeable (more knowing) than any knowledge.

That is one thing; and above bringing (executing) desires is everything.

And making that product the whole world can find with selouk and knowledge.

Anyone who knows that light being is freed from all bonds.

In that place where that dzat (being) is, there is no light of the sun, no light of the moon, no light of the stars, no light of lightning even (to) that place: what? (for) his light made the place of all these fires; from his light they are light.

You have one (one existence) that is in the world; that is, djiw atmai, that which is in the body, that very thing is natural heat; it is in the water itself.

Whoever knows that this is the very form of being, death will never come to him: and besides (except) this, for the sake of liberation (bliss), there is no other way.

That very thing, making a product is the whole world; and knowing is all.

That is, he is appearing with himself (through himself).

And that very thing is a form of science.

And that very thing, the west is death.

And all qualities are (are) from him: and all knowledge is from him: and that is knowing the world.

The master of just temperance is of three (3) qualities.

And the lord [x] djiw atma, and is of all qualities.

The principle of liberation (bliss), and nutrition (preservation), and bond (particularisation), that is: and its quality is the form of its dzat (being).

And it is without ceasing: and it is itself in its (proper) greatness: and it is the form of knowledge: and it is in all (things): and it is the whole world that is nourished (kept) and is always the governor (judge) of the whole world: over ( to give) a command, except that, there is no other (being) powerful.

The first thing [x] Brahma does is produce, and [x] Brahma teaches Beid (books).

That dzat (being) light, by [x] knowing (knowing) [x] djiw atma, the appearing itself (knows).

Santastr said: I, who am seeking liberation (bliss), seek protection with (in) him.

And that dzat (being) is not capable of division (of parts): and it is without motion: and the form is an altar (of rest): and it is without dishonor (defect): and it is without quality: and a bridge [x] to reach with (to) [x] is without ceasing:

And just as, after [x] kindling the fire, burning the wood, and the ashes being at a distance (removed), the fire without smoke remains pure; in this very way, that dzat (being) light is pure.

Just as a little boy wants that, like a cow's skin [x] Bhout wraps up akasch; and this is impossible: in this very way, not knowing, it is impossible for anyone who wants to obtain liberation without knowing [x] that dzat (being) light.

[With] the blessing of mortification and complacency ([x] to please him), that dzat (being) light, Brahm (to be) Santastr knew: and this knowledge great and pure committing sins, with persons that have passed from the four ways [x] , they went above, and they say that they are pram hens, and he said to them (them) in a good way (in the right way).

And the great aarfan (learned) knew the pleasure of this knowledge, and obtained it.

And this is a great secret to cover [x] Oupnekhata.

And they always came to this knowledge as they said (saying).

But whose heart has not acquired tranquility, it is not necessary to tell this knowledge with him (him).

And if (the truth) with the son, who is suitable (fit for him), it is necessary to say; and the disciple who is sincere must say

Whoever has perfect piety with that being-light (regarding that being-light), and in the same way perfect trust with 1 [In my Ms. ve honr khod, and his valor: in Ms. born be pir khod, with his old man.] He had his old man (director), the truth of this word2 [In my Ms. Brahmnan bezorg, Brahmnan great: in Ms. born bar haman bezorg, over him great.] over him the bezorg (great) becomes apparent, and Brahmnan (Brahman) becomes great apparent.

It is absolute Oupnek'hat Santastr, from Djedjr Beid (taken).

[admin]

OUPNEK'HAT PORSCH1 [Supra Tom. I, N.° III, p. 13, PORS.],
Ex Athrban Beid (desumptum); Id est, in hoc Oupnek’hat quaestio et responsum multum est.
[Latin Version]

Soukba, natus [x] Bhardouadj, Satkam, Sourdjabli, Kosl beid, Ati, Khindhi, haec quantitas [x] rek'heschiran, Brahm magnum ut sciverunt, propositum hoc fecerunt, quod cum eo (ad eum) perveniant, et semper in eo sint.

Propter [x] obtinere [x] Brahm consultationem (vestigationem) ut fecerunt, ante Pilad rek'heschir, qui2 [Lego: bi sal khordeh, sine (non) anno manducatus. In Ms. nat ben bolbol khordeh, filius lusciniae parvus habebatur. Si belil, loco [x] bol bol legatur, qui myrabolanis vescebatur; vel pel pel, piper comedens; vel sine qui annos comedit (non senex vitam agebat).] sine [x] (per) annum manducatu (nihil per annum manducatus) transire faciebat (vitam agebat), cum modo, quod ratio [x] ire ante ostad (praeceptorem) et civilitas est, iverunt: quod (quia) hic magnus est, et dominus cognitionis, et omni-scius est; quidquid nos ab hoc sumus petituri, hic cum nobis est dicturus.

In conspectum ejus ut iverunt, petitionem suam apparentem fecerunt.

Ille rek'heschir magnus cum illis dixit, quod; si vos selouk et mortificationem agatis, et derelictionem omnium voluptatum faciatis, et cum fiducia (fide) unum annum ante me sitis, illud quod estis petituri, quidquid scio responsum (petito) omni cum vobis sum dicturus (quidquid sciam responsum dabo).

Illi omnes, approbationem ut monstrarunt (consentientes), nocte et die in obedientia mandato illius rek'heschir celebris fuerunt.

Quando annus, cum ratione qua constitum fuerat, absolutus fuit, Kindi nomine rek'heschir, ab omnibus ante factus, (prae omnibus) hanc quaestionem fecit, quod: o digne veneratione! hic mundus e quo loco (unde) productus factus?

Pilad dixit: Pradjapat, quod principium faciens est, voluit quod productionem faciat (faceret).

Post ab illo (postea), mortificationem cum traxisset, id est, in corde maschghoul factus, et cogitationem ut fecit, duas res productas fecit; unam, soum, quod luna est, et abhiat (aqua vitae) in ea est; secundam, pran, quod aftab (sol) et atesch (ignis) in eo est.

Haec ambo ut producta fecit, scivit, quod, ex his duobus omnes productiones sunt futurae.

Et has duas productiones multum comedere fecit.

In medio productionis (intra productionem) pran, aftab (sol) et comedens productus fuit: et intra lunam, aqua vitae et alimentum, et omne parvum et magnum, productum fuit.

Porro edens omne aftab (sol) est:

Et edulium mah (luna) ex hoc respectu (ideo) est, quod aftab (sol), cum quocunque tractu (ad quodcunque punctum) quod tendens sit, e djehet (lateribus, tractibus) hominem illius djehet (tractus) in seipsum deorsum trahat [cum vi sua]: id est, ex oriente quod (si) superveniat (exeat, oriatur), omnia animantia illius tractus, e via radiorum suorum, in seipsum deorsum attrahit: et quando cum meridie (ad meridiem) venit, omnia animantia illius tractus, e via radiorum suorum, in seipsum deorsum attrahit: et quando cum occidente venit, omnia animantia illius tractus, e via radiorum suorum, in seipsum deorsum attrahit: et quando cum septentrione venit, omnia animantia illius tractus, e via radiorum suorum, in seipsum deorsum attrahit: quando cum subter terram vadit, omnia animantia illius tracuis, e via radiorum suorum, in seipsum deorsum attrahit: et quando cum tractu (ad tractum) alras (capitis, ad polum) venit, omnia animantia illius tractus, a via radiorum suorum, in seipsum deorsum attrahit: et cum quocunque angulo, qui in medio quatuor djehet (lateris, laterum, tractuum) est, (quod) eat; et (ad) quemcunque locum quod lumen ejus perveniat, omnia animantia illius loci, e via radiorum suorum, in seipsum deorsum attrahit.

Proinde omne (omnia) alimentum ejus fuerunt (sunt).

Ex ipso hoc respectu (idcirco) eum Beischvanr, quod significatio ex calore naturali et comedenti omne est (quod significat calorem naturalem, et Ens comedens omne), et bas roup est, quod omnis mundus ab eo figuram cepit, dicunt.

Et pran etiam is (sol) est: et ignis etiam is est: et ignis factus, sursum (in altum) venit; et ignis factus, deorsum vadit; id est, in sursum etiam lucidus est; et in deorsum lucidus est.

Et conforme ad ipsum hoc, in mantr (libri) Beid est, quod; sol bas roup est, id est, figura omnis est.

Et Haranguerbehah etiam is est; id est, [cum] radiis suis cum latere suo (ad se) [omne] attrahit.

Et is est djat dida; id est, sciens et intelligens omne.

Is est Narain; id est, locus magnus est.

Et is est unum djout; id est, similis ei lux altera non est.

Et is est splendore calefaciens.

Et is est shensch akeren; id est, mille radii.

Et is est sat dha; id est, figura diversorum generum.

Et is, quod ortum facit, anima omnium animantium est.

Et is est integer annus: quod? (nam) ab eo est dies et nox.

Et is est Pradjapat; id est, annus, et mensis, et dies, et epocha (data chronica) ex eo [producta fuit et] producta est.

Ei duae viae est; id est, est sex menses in tractu septentrionis, et sex menses in tractu meridiei.

Quisquis cum opere (operi) mortificationis et actionum benevolentiae maschghoul est, is post a [x] mori, cum via (per viam) sex mensium meridiei, cum luna (ad lunam) pervenit, et makt et liberatus (beatus) non fit.

Et cum lun ut pervenit, tempore quo merces operis puri absoluta (finita) fit, reversus, cum mundo (ad mundum) mercedis mali, quod douzakh est, vadit.

Cum respectu ipso hoc (ideo) quod, quisquis volitionem natorum, et mundi, et opum habet, opus purum et actionem benevolentiae facit; ex hoc respectu lunam edulium omnis (entis) dicunt; quod mercedes operum suorum e via lunae obtinent.

Et quisquis mortificationem et derelictionem omnis voluptatis facit, et intuitum super mercedem non habet, et cum fide recta, e via cogitionis petitor (quaesitor) [x] atma est, et cum atmam ([x] atmam) maschghoul est, [et forma [x] atman factus est], cum via sex (6) mensium, quod sol (in) tractu septentrionis est, cum sole (ad solem) pervenit.

Proinde sol, qui forma [x] atma est, domus omnium animarum est.

Hie sol sine cessatione est; hic sol sine timore est, et locus magnus est.

Cum eo (ad eum) ut pervenit, cum mundo (ad mundum) mercedis mali rursus non venit.

Et non scii (inscii) eum eo (ad eum) non perveniunt.

Conforme huic in mantr (libri) Beid est: ipse hic sol, qui cum figura anni est, quinque (5) pedes habet. Etsi annus sex (6) fessl (tempestatum est); quod, quodque fessli duorum mensium est: attamen, quoniam quatuor menses frigoris1 [Quatuor frigoris menses, et tres pluviae, plagam Indiae septentrionalem, ubi Oupnek'hat compositum fuerit, denotant.] unum fessl fixum dederunt (assignarunt); ex hoc respectu (idcirco) quinque (5) (pedes) sunt.

Et duodecim (12) partes habet, quod duodecim (12) menses sit.

In sex mensibus itineris meridionalis aquam effundit; id est, in tribus (3) mensibus causa descensus pluviae fit, et in tribus (3) mensibus rorem spargit.

Et in sex mensibus itineris septentrionalis solem batschehin dicunt; id est, scientem omne.

Proinde, quisquis in his sex mensibus moritur, sciens omne fit.

Et hoc integrum iter sex mensium solis cum meridie (ad meridiem), una nox [x] Fereschtehha est; et iter sex mensium solis cum septentrione (ad septentrionem), unus dies [x] Fereschtehha est2 [Proinde annus [x] Fereschtehha consta 360 itineribus integris solis, seu 360 annis. Unus e magnis antiquorum annis.].

Et luna etiam Pradjapat est: quid? (nam) ex ea nox et dies mundi animarum apparens fit (cognoscitur).

Quindecim (15) dies augminis lucis lunae, nox mundi animarum est: quid? (nam) in diebus augminis lucis lunae, vultum cum (in) mundo corporum habet.

Et quindecim (15) dies defectus (diminutionis) lucis lunae, dies mundi animarum est: quid? (nam) in diebus defectus lucis lunae, vultum cum (in) mundo animarum habetl [Inde elicitur annus mundi animarum, constans 360 mensibus, seu 10,800 diebus vel 30 annis 360 dierum; quod generaliter cursui Saturni respondet.]

Ex hoc respectu (idcirco) in quindecim (15) diebus, quod lux lunae in defectu est, et vultum cum (in) mundo animarum habet, statutum factum est, quod opera benevolentiae (dona, largitiones etc.), quae, propter animas praeteritorum (mortuorum) faciunt, in illis diebus facta fuit.

Et ipsum hoc [x] nox et dies, etiam Pradjapat est.

Dies, quod edens est, pran est: et nox alimentum est.

2 [Quaedam hic, de generatione, quoad causam, actum et objectum, vel physicum vel morale, observatione digna.] Quisquis, in die, cum uxore sua commercium habet, pran suum siccum (exhaustum) facit.

Et quisquis, nocte, cum uxore sua commercium habet, dixeris, cum uxore [sua] commercium non habuerit; et ulla res ex eo minor non facta (nihil roboris, substantiae perdidit): et commercium noctis multum utilitatis habet.

Ipsum hoc alimentum (nox) etiam Pradjapat est: quid? (nam) sperma (semen genitale) ex eo productum fit; et ex spermate (semine genitali) omnes nati (posteri) producti fiunt.

Et quispiam qui nocte cum uxore (sua) commercium habet, et die commercium non habet, sperma (semen genitale) suum perditum non facit: quid? (nam) e commercio quod nocte habitum fiat, ex illo spermate (semine genitali) filius et filia productum fiat.

Et quispiam, qui nocte cum uxore [sua] commercium habet, cum mundo (ad mundum) lunae, quod mundus boni (operis) est, pervenit.

Et quispiam, qui post quartum diem, quod tempus munditiei e mensibus est, usque sextum decimum (16), quod dies (tempus) [x] figuram ligare (formam sumere) sperma (semen genitale) est, in vulva, quaque lunatione (quoque mense), una vice ante uxorem vadit; hoc opus intrans (in [x] Brahmtscheradj est; id est, intrans (in) cultum Dei et mortificationem (pietatis in Deum et verae mortificationis pars) est. Quid? (nam) is propter voluptatem hanc actionem non facit: quin imo, cum mandato Dei, cum proposito [x] productum facere fillum, illam actionem facit1 [Procreatio filiorum, mandato Dei, solus innocens actus generationis scopus.].

Et si, in his diebus, una vice, in lunatione (mense) non vadit, Brahm hita factum fuerit; id est, sanguis [x] Brahmni fusus fiat: et ex non ire, quando quidem filius non fit, dixeris; sanguinem hominis fecit (fudit).

Et in loco alio (libri) Beid memoratum est, quod, nocte sexta (6), quae (ab) initio mensium est, nocte octava (8), et nocte decima, et nocte duodecima (12), et nocta quarta decima (14), et nocte sexta decima, quod nodes pares est, si anti uxorem (homo) vadit, filius simul provenit.

Et nocte quinta (5), quod nox prima munditiei (a) mensibus est, et nocte septima (7), et nona (9), et undecima (11), et tertia decimi (13), et quinta decima (15), si cum uxore commercium habet, filia genita fit.

Et statum est, quod in his diebus, in noctibus, quod filius genitus fit, oportet quod uxor ex alimento solito aliquid minus comedat, quod, kra minus edere alimentum, sperma (semen genitale) mulieris minus fiat, et sperma (semen genitale) hominis, quod auctum fiat, filius genitus efficiatur.

Si in noctibus, quod fixum est quod (in illis) filius sit, et mulier aliquod multum comederit, quandoquidem sperma (semen genitale) mulieris amplius (abundantius) e spermate (semine genitali) hominis (in) copulatione fit, illum filium figura et indole feminea facit provenire.

Et si in noctibus, quod productio filiae in illis fixa est, et sperma (semen genitale) hominis abundantius sit a spermate (semine genitali) mulieris, filia producta fit, quae figuram et indolem virilem habuerit.

Et si ambo spermata (semina genitalia), in noctibus imparibus, quod fixum est (in illis) filia fiat, vel noctibus paribus, quod fixum est (in illis) filius fiat, aequale sit (aequalia sint), natus impotens et hermaphrodytus fit.

Si in noctibus paribus est, hermaphrodytus homo apparens,; et si in noctibus imparibus est, hermaphrodytus femina apparens, fit.

Et si mulier, in diebus, quod noctes pares propter filium fieri fixum factum, et nodes impares propter filiam fieri fixum redditum, sine illo quod maritus cum ea commercium habeat, in somno vidit, quod cum marito suo commercium habuerit, et emissio (seminis) facta est; si quandoque mulieri venter manet, et generat, frustum carnis, sine anima productum fit; et si non generat, in ventre manet, et venter ejus altus fit (tumidus fit).

Quoad illud frustum carnis e ventre illius mulieris non exit, natum amplius non generat.

Quispiam qui, in lunatione (mense), una vice cum ratione (juxta) quod fixum factum, cum uxore sua commercium habet; quod illud mortificatio et Brahmtscheradj est; et is semper in actionibus rectitudinem professionem (vitae rationem) facit, secus ac (nisi in) quinque (5) locis; si in illis quinque (5) locis mendacium etiam dicit, dixeris: recte (vere) locutus est (idem est, ac si veritatem dixisset).

1 [Si licitum unquam fuit mendacium, certe in tribus prioribus circumstantiis hic illatis. Quarta est jocus, potius quam mendacium. Quinta pendet e praejudicatis Indorum opinionibus. Evangelium solum, inter omnia relligionum monumenta, inconcussa adstruit nunquam laedendae veritatis jura. Quin et Indorum principiis adhaerendo, cum homo ad consortium Dei vocetur, et veritas Deus sit, quicunque, vel ridendo, falsum dicere audet, divinam quasi naturam respuit, divinae insuper laesae majestatis reus.] Unus (ex illis quinque locis) propter matrimonium, quod, si mendacium dicit, quod (illo) aliquis conjugatus fiat; permissum est (licitum, transiens).

Et secundus, propter [x] liberatum facere aliquem a [x] occidere (illum), quod is cum non veritate (injuste) occisus sit (foret); si mendacium dicit, permissum est.

Tertius: in loco, quod opes alicujus (illic sunt), cum non veritate (sine justa causa) cum direptione (ut illas diriperet quisquam) iverit; propter [x] custoditas habere opes ejus, si (homo) dicit, quod hae opes meae est (sunt), hujusmodo mendacium dicere permissum est.

Quartus: in tempore [x] commercium habere cum uxore, si aliquod mendacii propter consolationem (voluptatem) cordis ejus dicit, permissum est.

Quintus (5): si propter elogium vel liberationem (unius) Brahman, vel feminae bovis (vaccae), mendacium dicit, permissum est.

Quispiam, quod semper rectitudo vitae ratio (ejus) est, et tortuosum ludens, et impius non est, et malo alieno gaudens, et hypochrita, et seipsum monstrans (superbus) non sit, ei ille Brahm lok purus et immunis (ab omni), quod [locus] liberations (beatitudinis) est, facilis (acquisitu) fit: et propter [x] accipere mercedem operum malorum, in mundos malos, quod douzakh est, denuo non venit.

Brahmen absolutum est.

Brahmen.

Post ab illo (postea) Bhar kour rek'heschir a Pilad rek'heschir petiit, quod: o digne veneratione! quot mokel custodes corporis sunt; et quinam mokelan corpus lumen (lucidum) faciunt (vividum reddunt); et in medio horum mokelan, quisnam magnus est?

Pilad dixit, quod, akasch, et ventus, et ignis, et aqua, et pulvis (terra), et loquela, et cor, et visus, [et odoratus], et auditus; haec in corpore lumen ut fecerunt, cum uno alterum disputationem fecerunt: et quodque unum dixerunt, quod; custoditum habens et lumen faciens corpus nos sumus.

Pran magnus cum illis. dixit: vos disputationem sine loco (sine ratione) facitis; quod, ipse hic ego quinque (5) elementa, et quinque (5) sensus factus, custoditum habens et lumen faciens corpus sum.

Illa fidem cum dicto [x] pran non fecerunt.

Pran, opponens se (eorum praetentionibus) factus, voluit, quod egressus eat.

E [x] euntem esse [x] pran (halitum) omnia, sine electione, (coacta) pone sequentia esse fuerunt (illum naturaliter, necessario secuta sunt): tempore quo prcoi mansit, illa etiam manserunt.

Quemadmodum rex muscarum mellis (apum), quod, omni tempore (utcunque) iens fit (abit), omnes muscae mellis, sine electione (coactae) euntes fiunt; et si is manet, omnes, sine electione (necessario) manent: ipso hoc modo, e [x] manere pran, visus, et loquela, et cor, et odoratus, et auditus, in loco suo manserunt, initium in laudem et elogium [x] pran fecerunt: quod, ignis splendore calefaciens, pran est; et sol lumen (lucidus), pran est; et nubes pluens, et Andr, rex [x] Fereschtehha, pran est; et ventus magnus, pran est; et terra, pran est; et vegetabilla et alimentum, pran est; et quidquid existit, pran (spirat), pran est; et quidquid non est (pran), pran est; et lumen faciens omne, pran est; et sine cessatione pran est.

Quemadmodum omnia ligna pedis (rotae) currus, cum umbilico medii pedis (modiolo rotae), firmiter constricta sunt; omnes sensus cum [x] pran, firmiter constricti sunt.

(Liber) Rak Beid, et Djedjr Beid, et Sam Beid [et oi Fereschtehha], et [x] Korbanha, oi Tschehtrian, et reges, et omnes Brahmanan; omne pran est.

O pran (halitus)1 [Encomium supremi halitus, omnia, vivifico spiritu, edentis, nuttientis, fecundantis, et, eodem subtracto spiritu, destruentis.]! Pradjapat tu es.

In vulva sperma (semen genitale) cum figura patris et matris faciens (formans) tu es; et figura filii etiam tu es.

Et loquela, et auditus, et visus, omne propter te alimentum munus afferunt.

O pran! simul via (comes) iens omnium sensuum tu es:, et euntes faciens omnes illos tu es.

Et alimentum faciens pervenire (ad) omnes mokelan tu es; et alimentum faciens pervenire cum mundo (ad mundum) animarum tu es: et edulium omnis (entis) etiam tu es.

Et custoditos habens omnes sensus in corporibus tu es: et in toto corpore, principale etiam tu es.

[Et Andr etiam tu es], id est, rex omnis tu es.

Et in tempore irae, Roudr tu es; id est, corruptibile (destructum) faciens omne tu es.

Et Beschn factus, cum omnibus modos nutriens (servans) omne etiam tu es.

Et in amplitudine existentiae tuae, sol factus, motum facis.

Et lumen luminum tu es.

Rex regum tu es.

Tempore quo tu, pluvia factus, pluis, omnia animantia vivens (viventia) manent; et laeto statu facta, sciunt, quod alimentum propter nos productum est futurum.

Tu sine patre et matre es:

Et tu sine collectione operum purorum es.

Ignis magnus; id est, calor naturalis totius mundi, tu es.

Comedens omne tu es.

Rex super (in) veritate, tu es.

Omnia alimenta mea, alimentum tuum est.

Pater, mater, tu es.

Vis tua in loquela, et auditu, et visu, et corde est; vis tua, quae in his est, (eam) semper in his servatam habeas: ab his extra non ito.

Omnis res in manu potentiae [x] pran est.

Et quidquid in behescht est, omne in manu potentiae [x] pran est.

O pran! quemadmodum mater benevola filium custoditum habet, tu nos custoditos habeto; et divitias scientiae cum nobis da.

Illi prani, quod hoc omne elogium (illius) factum est, scii et magni dicunt; huic prani, nemeskar, id est, illi prani humilis submissio.

Post ab illo (postea), Kosl rek'heschir a Pilad petiit, quod: o digne veneratione! prani, quod hujus quantitatis (tantum) elogium ejus transiit (factum est), e quo loco (unde) productus fit, et in hoc corpus quomodo intrat; et quinque (5) divisiones (species) factus, in hoc corpore quomodo sit; et cum quo modo supervenit (exit); et extra, quomodo est; et in intra, quomodo est; id est, in [x] Fereschtehha, et elementis, et aliis (entibus) quomodo est? et in corpore quomodo est? et in corpore cum sensibus quam rationem habet?

Pilad dixit: verbum valde magnum petiisti. Hoc verbum cum quacunque persona dicendum non est. Quoniam te scivi, quod petens (quaerens) [x] Brahm es, cum te dicam.

Hic pran ex atma apparens fit (venit).

Quemadmodom umbra personaa ex persona apparens fit; hic pran in atma latus (super atma expansus, diffusus) factus, mansit, quemadmodum [umbra] in persona lata (expansa) facta mansit (manet).

Cum volitione cordis in corpus intrat.

Quemadmodum rex domino [x] ssoubeh (provinciae praefecto) mandatum facit, quod: praefectus hujus urbis tu esto: ipso hoc modo, principium pran omnes sensus loco cum loco (suo quemque loco, locatim) praefectos facit; quod (ut) in quoque loco actionem propriam fecerit (faciens sit).

Apan factus, in duobus locis particularibus, quod via urinae et excrementi (solidi) est, sit (residet).

Et in oculo, et aure, et ore, [et] bini (naso), pran ipse sit (est).

Et in medio stomachi, saman factus, apparet: et alimentum ut eoctum fecit, cum omni corpore (per omne corpus) aequaliter facit pervenire.

Propter ipsum hoc est nomen ejus saman.

Et quando alimentum coctum factum, cum membris (ad membra) pervenit, septem locis robur largitur, et lumen facit; (qui sunt) ambo oculi, et ambae aures, et ambo foramina nasi, et os.

Et corpus subtile factus, in medio cordis nilouferi, quod centum et una vena cum illo corde conjuncta est, et cum quaque una ex illis centum et una vena, centum centum venae aliae conjunctae, et cum quaque una ex illis venis venae aliae conjunctum est (conjunctae sunt); quod numerus collectarum harum venarum cum (ad) septuaginta et duo millia venarum pervenit1 [In corpore hominis, 72,000 venae, quae omnes, invicem conjunctae, ad cor usque perveniunt; cui 101 venae periculiares adhaerent.], et bian ventus in medio horum septuaginta et duorum millium venarum circuit.

Et e centum et una vena, quod cum corde conjunctum est, una vena magna, quod e gutture ut transiit, cum cerebro (ad cerebrum) pervenit, pran, advan ventus factus, ex illa via cum cerebro ut pervenit, tempore [x] mori, ex illa via abit.

Et si opus purum fecit, propter mercedem operis puri cum mundis puris (ad mundos puros) vadit: si opus malum fecit, cum hoc loco (in hunc locum) ut pervenit, pran, e viis aliis abit, et cum mundis (ad mundos) [x] conforme (juxta) opera, mala, vadit.

Si opera pura et mala illius personae aequalia sit (sunt), rursus volitio ejus in liberos (natos) ejus (suos) venit, ut operai pura, quod e posteris ejus, cum apparentia pervenit (quae extra apparent), ex illis liberationem (beatitudinem) obtineat. Proinde hujusmodi persona in vinculo ipsius hujus mundi manet; et ipse hic mundus, mundus ejus fit.

1 [Solis et elementorum, separatim, cum sensibus et aliis corporis humani facultatibus, connexio, et immediatus in eorum actiones influxus, auxilii et custodiae nomine.] Pran [x] extra, quod sol est, [x] pran [x] intra, quod in oculo est, auxilium ut fecit, ortum facit: quid? (nam) o mokel visus, sol est.

Et apart [x] extra, quod mokel terra est, [x] apan [x] intra, quod in duobus locis particularibus est, auxilium ut fecit, in loco ejus (suo proprio) custoditum habet.

Mokel akasch, quod saman [x] extra est, et [x] saman [x] intra, quod alimentum [post] (Deum) laudatum, cum omni corpore (per omne corpus) aequaliter facit pervenire, ut auxilium fecit, in loco suo custoditum habet.

Et mokel ventus, quod bian [x] extra est, [x] bian [x] intra, auxilium facit.

Mokel ignis, quod advan [x] extra est, et [x] advan [x] intra auxilium facit.

Ex ipso hoc respectu (idcirco) est, quod, tempore [x] mori, advan ventus quod extra it, et calor naturalis corporis minor (deficiens) fit.

Et tempore [x] mori, virtutes omnium sensuum loca sua (propria) ut reliquerunt, in corde collectae fiunt: cum corde uno loco factae, cum figura volitionis cordis, sive purum sit; sive malum, in mundis, quod conforme illi volitioni est, corpus sumit (sumunt).

Ipse ille pran, propter [x] capere mercedem operum purorum, et malorum, advan factus, cum mundo (ad mundum) mercedum facit pervenire.

Quispiam, qui [x] pran hoc modo, quod memoratum est, scit, et intelligit, liberi (posteri) ejus unquam deficientes non fient: et ipse sine cessatione fit.

Super hac significatione mantr [x] Beid etiam testimonium dat. Et illud hoc est, quid: quisquis has quinque qualitates [x] pran scit; quod, apparere [x] pran; et intrare [x] pran cum corpore (in corpus); et manere [x] pran in corpore; et in omnibus sensibus occupationem (operationes) facere [x] pran; et umbram [x] atma esse [x] pran, est, scit; is sine cessatione fit.

Absolutum est Brahmen.

Brahmen.

Post ab illo (postea) Sour djabli rek'heschir a Pilad petiit, quod: o digne veneratione! in hac persona venae somnum faciunt, et venae evigilatae sunt: et quisnam magnus est, qui somnium videt; et laetus status cuinam fit; et locus omnis (omnium horum) quisnam est?

Pilad dixit: o Sour djabli! tempore quo sol occasum facit, omnes radii ejus in discum ejus deorsum eunt (descendunt). et rursus, tempore quo ortum facit, omnibus radiis, qui in discum ejus ingressi erant, egressis, latus (expansus) efficitur: ipso hoc modo, omnes sensus in cor, quod magnum sensuum est, collecti facti, ingrediuntur: in illo tempore, haec persona quidquam non audit, et quidquam non videt, et quidquam non odoratur, etullam voluptatem e gustu non sumit, et ullum tactum non facit, et quidquam non dicit, et quidquam cum manu non capit, et ullam voluptatem copulationis carnalis non habet, et excrementum et urinam non facit (non ejicit).

Illam personam Tsavap dicunt: id est, seipsam invenit (vere sua, sui juris est, nulli sensui obnoxia).

Et in hac urbe Dei, quod corpus est, ipsi hi quinque (5) pran, quod quinque (5) venti sunt, et lucidi sunt, evigilati sunt.

Apan, unus atesch (ignis) est: bian, ignis secundus est: et pran, in his ignibus, ignis magnus est: et k'haman (saman) ignis est, quod, quidquid in ilium projiciunt, illud urit; id est, coctum faciens alimentum est: et [x] exit et intrat halitus (respiratio), korbani est, quod in ignem projiciunt: et korban faciens, cor est: merces [x] korban facere, ignis advan est. Quid? (nam) advan ventus mercedem cum corde (ad cor) facit pervenire: et illa merces hoc est, quod; quoque die, in tempore [x] sak'hepat, quod somnus cum quiete est, cor cum Brahm (ad Brahm) facit pervenire.

Porschi, quod in corde (est), quod djiw atma sit, is, in tempore somni, videns magnitudinem suam est: quidquid vult, productum facit: quidquid in vigilia vidit, in somno videt: et quidquid in vigilia audivit, in somno audit: et quidquid in urbe et quocunque loco videt, et verificatum fecit, illud denuo videt: et visum et non visum, et auditum et non auditum, scitum et non scitum, et rectum (verum) et mendacium, omne ipse factus, omne videt.

Et quoniam atma omnem actionem facit, et creator omnis actionis est, djiw atma etiam, quod, cum existentia apparente (per existentiam apparentem) ab atma separatus lapsus (factus) est, in somno omnes actiones facit, et habitum (ritum) originalem suum non praeterit (non derelinquit).

Et in statu somni, tempore quo, cum vena, quod Portat nomen habet, [et] ex illa bilis generata (producta) fit, et cor in illam venit, et viam [x] effundere bilem obturatam facit: illo tempore; djiw atma ullum somnium non videt: quid? (nam) cor illam venam, quod via volitionis est, in illo tempore ligat; et quoniam via volitionis obturata fit, somnium non videt: djiw atma, in corpore, in illo tempore, forma [x] atma, quod [x] anand sroup est, fit.

O purum desiderans! quemadmodum omnia volantia, super summum arboris, quod semper locus [x] esse illa (ibi) est, ut venerunt, quietem sumunt; ipso hoc modo, haec omnia in pram atma, id est, magnum, quod anima animarum est, ingressa, quietem sumunt.

Terra non composita (simplex), et (terra) composita: et aqua non composita, et composita: et ignis non compositus, et compositus: [et akasch non compositus et compositus], quod bhout ajasch et hardi akasch est: et visus, et illud quod visum fit: et auditus, et illud quod auditum fit: et odoratus, et illud quod olfactum fit: et gustus, et illud quod gustatum fit: et tactus, et illud quod (per) tactum monstratum fit: et loquela, et illud quod dictum fit: et manus, et quod cum ea capturm fit: et pes, et locus, quod cum hoc loco (in hunc locum) cum pede itum fit: et vis pellere (e corpore) superfluum: et membrum copulationis; voluptas illius: et cor, et volitio cordis: et intellectus, et qualitas intellectus: et egoitas, et qualitas egoitatis; quod: ego et ego, dicens sit: et [x] tschat, et qualitas [x] tschat; id est cor (cogitans, khatter), et cogitatio accidens: lumen, et lumen (quod effundit): vis (virtus, facultas), et actio vis (virtutis, facultatis): hoc omne, in tempore [x] sak'hepat, in atmai magno quietem sumunt.

Et ille atmai magnus, locus hujus omnis est.

Et hic atmai magnus, videns est; et tactum faciens est; et audiens est; odorans est; et gustans est; et faciens actiones cordis est; et faciens actiones intellectus est; krtar est; id est, faciens omne est; et forma scientiae est; et porsch est; id est, in omni par ast (plenus est, omne replet).

Hunc atma, quod umbram non habet; et corpus non habet; et colorem non habet; et purus, et subtilis, et immunis (ab omni) est; [quisquis] hoc modo scit, is omne scivit (scit), et omne est.

Conforme huic significationi e mantr [x] Beid est, quod; hic atma forma scientiae est: et djiw atma, et omnes sensus, et mokelan illorum, elementa, in illo ente deleta (annihilata) fiunt.

O purum desiderans! quisquis illud ens scit, is sciens omne fit, forma omnis fit.

Absolutum est Brahmen.

[Brahmen.]

Post, ab illo (postea) Satkam nomine rek'heschir, a Pilad petiit, quod: o digne veneratione! in medio omnium hominum, quispiam qui, usque ad halitum mortis maschghoul(i) cum pranou ([x] pranau), quod Oum est, facit, quemnam mundum ex hoc maschghouli obtineat?

Pilad dixit: o Satkam! Pra Brahm et Apra Brahm, id est, universale et ligatum (particulare), ipsum hoc nomen est.

Sciens hoc nomen, et viam iens cum hoc nomine, [cum] maschghouli ipsi huic nomini, ex his duabus rebus, quod universale sit vel ligatum (particulare), unam obtinet.

Et hoc nomen tria (3) (matra) et medietatem ([x]) matra habet; id est, tres (litteras) et dimidium litterae, habet.

Si cum uno matrai huic nomini magno maschghouli facit, cum benedictione hujus maschghouti (liber) Rak Beid ei, in ipso hoc mundo, derelictionem voluptatis, et mortificationem, et fiduciam (in) viam rectam, sortem (fatum, partem) facit: et illa persona in medio hominum magnitudinem obtinet.

Et si, cum duobus matrai, huic nomini magno maschghouli facit, eum cum benedictione hujus maschghouli, (liber) Djedjr Beid ex inter coelum et terram transire ut fecit, (et) cum mundo (ad mundum) lunae fecit pervenire, in illo mundo magnitudinem largitus, cum mimdo alio (ad mundum alium) facit pervenire.

Et si huic nomini magno, cum tribus matra maschghouli facit, eum (liber) Sam Beid, cum benedictione hujus nominis, cum mundo (ad mundum) solis lucidi ut pervenire fecit, et ex illo loco (inde), divitias et magnitudinem largitus, cum mundo alio (ad mundum alium) facit pervenire.

Et, si cum tribus (matrai) et dimidiato matra integris, huic nomini maschghouli fiat, cum benedictione hujus nominis magni, o maschghoul huic nomini cum luce magna (ad lucem magnam) ut pervenit; quemadmodum coluber pellem ut projecit, a pelle separatus fit; ipso hoc modo, o maschghoul cum hoc nomine magno, e peccatis ut supervenit (exivit), (liber) Athrban Beid eum cum mundo (ad mundum) [x] Brahma facit pervenire: et ex illo loco, cum congregatioite (ad cangregationem) animarum ut pervenit, animam animarum, quod in omnibus corporibus plena est (quae illa replet), videt; id est, Ens universale fit.

Et haec mantrhai [x] Beid super hoc demonstrationem faciunt (aperte declarant), quid, o maschghoul cum hoc nomine, cum tribus (et) dimidiato matra, quod ex simul (sese, invicem) separata sunt, et (vel) simul conjuncta sunt, maschghouli fecit, mors cum (super) illo maschghoul occupationem  non potest facere.

Et maschghouli huic nomini magno, tres (3) divisiones (species) est: una, alta (voce) dicere, cum lingua, quod (ita ut) alius audiat; hic gradus, infima mentio ([x] pranou) est: et secunda, lente dicere cum lingua, quod ipse (dicens) audiat, et alius non audiat; hic gradus, media mentio est: tertia, illud quod cum lingua non dicat, et lingua motum non faciat, cum (e) corde dicat; hic gradus, excelsa (sublimis) mentio est.

Quisquis sciens hunc schoghl est, et hunc maschghouli semper exequitur, et tot diebus ut fecit, non praetermittit (adhuc exequitur), ille maschghoul, cum benedictione hujus schoghl excelsi, stabilitus efficitur: et (liber) Rak Beid, in hoc mundo mundi (terrestris) ei magnitudinem dat; et (liber) Djedjr Beid ei, in mundo lunae, magnitudinem dat; et (liber) Sam Beid ei, in mundo solis, magnitudinem dat.

Hoc modo dixerunt oi keanian, et docti dixerunt:

Quisquis, cum tribus et dimidiato matra'i integris, cum hoc nomine magno maschghouli facit, ille maschghoul, mundum [x] Haranguerbehah ut obtinuit, et kiani et doctus factus, cum Ente (ad Ens)pervenit, quod senectutem non habet, et mortem non habet, et cessationem non habet, et timorem non habet; etiam is est pran1 [ In meo ms. bark, fulgur; in ms. nat. pra.]; etiam is est apra; id est, etiam is est universalis, etiam is est ligatus (particularisatus).

Absolutum est Brahmen.

Brahmen.

Post ab illo (postea), Soukia rek'heschir, a Pilad petiit, quod: o digne veneratione! filius [x] Radjah, Kosl harn nanhatseh nomine, ut venit, a me quaestionem fecit, quod: o Bhardouadj! porschi, quod sexdecim (16) kala in eo est (sunt), tu illum porsch cognoscis?

Ego responsum dedi, quod: ego illum porsch non scio. Ilium porsch si scirem, quare cum te (tibi) non dicerem? magni dixerunt, quod: quisquis mendacium dicit, e radice siccus fiat. Ex hoc respectu (idcirco) ego quomodo cum te mendacium dicam?

Ille Radj kamar (Radjah filius), hoc responsum ut audivit, et quidquam ut non dixit, super ratheh eques factus (cum currum conscendisset), abivit. O Pilad! ego a te peto, quod ille porsch quo loco est?

Pilad cum eo dixit: o purum desiderans! ille in medio ipsius hujus corporis sit (est).

Ille porschi, quod sexdecim (16) kala in eo productum fiat, ille porsch in cor adduxit (cogitavit), quod in medio horum sexdecim (16) kala, cum [x] intrare, (per) quodnam kala ingrediar; et (cum [x]) exire, (per) quodnam kala exeam?

Deinde ille porsch, [x] pran productum fecit; quod significatio e [x] pran, hoc loco, Haranguerbehah est.

Et e [x] pran fiduciam1 [Id est, quinque elementis simplicibus, seu materia prima, productis, fiduciam ulterius in rerum procreatione, vel potius explicatione procedendi, et fidem enti procreanti, produxit.] (fidem) productam fecit: et e fiducia, [x] bhout akasch productum fecit: et e bhout akasch, ventum productum fecit: et o vento, ignem productum fecit: et ex igne, aquam productam fecit: et ex aqua, pulverem (terram) productum fecit: et ex pulvere, omnes sensus productos fecit: et ex sensibus, cor productum fecit: et e corde, alimentum productum fecit: et ex alimento, sperma (semen genitale) productum fecit: et e semine genitali, mortificationem productam fecit: et e mortificatione, opus productum fecit: et ex opere, nomen et figuram producta fecit.

Quemadmodum quod omnia maria e mari circumdanti (oceano) superveniunt (exeunt), et nomen et figuram sumunt; et rursus nomen et figuram ut reliquerunt, cum mari circumdanti conjuncta, mare circumdans (illa) dicunt; ipso hoc modo, e [x] djiw atma, quod videns omne est, haec sexdecim (16) ab eo producta fiunt, et in eo manent, et in eum deorsum eunt (descendunt).

Tempore quo deorsum eunt, nomen et figura illorum in djiw atma ut deorsum iverunt, illo tempore, [x] djiw atma, porsch dicunt: quid? (nam) in eo omne plenum fit (illum omnia replent).

Et quando illa sexdecim (16) kala deorsum descenderunt, djiw atma, atma fit.

Illo tempore sine cessatione fiunt (fit): quid? (nam) e captura sexdecim (16) kala liberatus fit.

Et significatio ex his sexdecim (16) kala (quod designant haec sexdecim kala), quinque (5) sensus externi, et quinque (5) sensus interni, et quinque (5) elementa, et unum cor, est: quae collecta, sexdecim (16) partes fiunt.

Quoad (quandiu) hae sexdecim (16) res in homine existit (sunt), bedeheh makt, id est, liberationem a corpore non obtinet, nisi cum [x] kian et unificatione: quod, cum existentia ipsius hujuscorporis, oi Djioun (Djenian) makt (beati, vel non beati) fiunt.

Hoc mantr [x] Beid etiam super hac explicatione demonstrationem facit (illam demonstrat), quod: quemadmodum omnia ligna pedis (rotae) currus cum umbilico pedis (modiolo rotae) alligata et firmiter constricta sunt; ipso hoc modo, haec sexdecim (16) kala, cum porsch firmiter constricta et alligata sunt; quod, ille atma est.

Et hunc porschi, qui sciendus est, si scitis, vobis etiam moeror (sollicitudo) mortis non est futurus.

Hoc verbum Pilad cum discipulis suis dixit; quod, ego Brahm magnum ipsa hac quantitate scio: ex hac, amplior cognitio non est.

Etiam discipuli, a [x] audire hoc verbum, [x] Pilad [x] humilis submissio fecerunt. Dixerunt, quod: tu, magnus noster es; et pater nostrer es; quod, ex hoc mari [x] aoudia, quod insipientia est, (nos) ut transire fecisti, cum littore (ad littus) pervenire fecisti. [x] kianian magnis [x] nemeskar, [x] kianian magnis [x] nemeskar; id est, unitariis magnis humilis submissio.

Absolutum est Brahmen.

Et cum absolutione (ad finem) pervenit Oupnekhat Porsch, ex Athrban Beid (desumptum).

[admin]

OUPNEK'HAT PORSCH1 [Above Tom. 1, No. 3, p. 13, PORS.],
From Athrban Beid (taken); That is, there is a lot of question and answer in this Oupnek'hat.
[English Version by Google Translate]

Soukba, born [x] Bhardouadj, Satkam, Sourdjabli, Kosl beid, Ati, Khindhi, this quantity [x] rek'heschiran, Brahm great as they knew, they made this purpose, that they should arrive with him (to him), and always in him they are.

Because of [x] obtaining [x] Brahm consultation (tracking) as they did, before Pilad rek'heschir, who2 [Read: bi sal khordeh, without (not) eaten in the year. In Ms. nat ben bolbol khordeh, the son of a nightingale was considered small. If Belil, instead of [x] bol bol is read, who was feeding on the Myrabolans; or pel pel, eating pepper; or without one who had eaten for years (he was not living an old life). It is civility, they went: because (because) this one is great, and the master of knowledge, and is all-knowing; whatever we are about to ask of him, he is here with us to say.

As they went into his presence, they made their request apparent.

That great rek'heschir said with them, that; if you do seluuk and mortification, and forsake all pleasures, and with confidence (faith) sit before me for one year, that which you are about to ask, whatever answer I know I will give to everyone with you (whatever I know I will answer).

All of them, as they showed their approval (agreeing), were famous night and day in obedience to the command of that rek'heschir.

When the year, according to the reason by which it had been established, was complete, Kindi named rek'heschir, made before all, (before all) made this question, which: O worthy veneration! from what place (whence) was this world produced?

Pilad said: Pradjapat, who is the making principle, wanted it to make production.

After that (afterward), when he had drawn mortification, that is, he had become a maschghoul in his heart, and thought as he did, he produced two things; one, soum, which is the moon, and abhiat (the water of life) is in it; the second, pran, which has aftab (sun) and atesch (fire) in it.

He made both of these as products, he knew that from these two all productions were to come.

And these two productions made him eat a lot.

In the midst of the production (within the production) was produced pran, aftab (the sun) and eating: and within the moon, the water of life and food, and everything small and great, was produced.

Moreover, eating every aftab (sun) is:

And the edulium mah (moon) is from this respect (idea), that the aftab (sun), with whatever tract (to whatever point) it is tending, from the djehet (sides, tracts) pulls the man of that djehet (tract) down into himself [ with his power]: that is, from the east that (if) he rises (comes out, rises), he draws all the living things of that tract, from the path of his rays, down into himself: and when he comes to the south (to the south), all the living things of that tract, from the path of his rays, he draws down into himself: and when he comes with the west, he draws all the living things of that tract, from the path of his rays, down into himself: and when he comes with the north, all the living things of that tract, from the path of his rays, into himself he draws downwards: when he goes under the earth, he draws all the living things of that tract, from the path of his rays, into himself downwards; , draws downwards into itself: and with whatever angle is in the middle of the four djehets (sides, sides, tracts), (that) goes; and (to) whatever place its light reaches, it draws all the living things of that place, by the way of its rays, down into itself.

Accordingly, all (everything) was (are) his food.

From this very respect, they say, Beischvanr, that the signification is from natural heat and all-consuming (which means natural heat, and a being that eats all), and it is bas roup, that the whole world took its shape from him.

And bread is also that (sun): and fire is also that: and the fire being made, it came up (on high); and the fire being made, it goes down; that is, it is also bright upwards; and it is bright downwards.

And according to this very thing, in the mantr (book) of Beid is that; the sun is bas roup, that is, it is all shape.

And Haranguerbehah is also that; that is, [with] his rays and with his side (to himself) he draws [everything].

And that is djat dida; that is, knowing and understanding everything.

He is Narain; that is, it is a great place.

And that is one djout; that is, there is no other light like it.

And it is radiantly warming.

And that is the shensch akeren; that is, a thousand radii.

And that is sat dha; that is, the figure of different kinds.

And that which causes the rising is the soul of all living things.

And that is a whole year: what? (for) from him is the day and the night.

And that is Pradjapat; that is, the year, and the month, and the day, and the epoch (chronic data) from it [was and is] produced.

There are two ways for him; that is to say, it is six months in the tract of the north, and six months in the tract of the south.

Whoever with the work (work) of mortification and acts of benevolence is a maschghoul, he after a [x] die, when the road (through the road) of the six months of the south, when the moon (to the moon) reaches, and he does not become makt and liberated (blessed).

And when the lun has arrived, at the time when the reward of the pure work becomes absolute (finished), he returns, and goes to the world (to the world) of the reward of evil, which is douzakh.

With regard to this very (idea) that whoever has the will of children, and of the world, and of wealth, does a pure work and an action of benevolence; from this respect they say that the moon is the food of all (beings); that they obtain the wages of their labors from the way of the moon.

And whoever commits mortification and neglect of all pleasure, and does not have insight into the reward, and with right faith, is a seeker (seeker) from the path of thought [x] atma, and with atmam ([x] atmam) is a maschghoul, [and the form [ x] atman became], when the road of six (6) months, which the sun is (in) the direction of the north, he reached (the sun) with the sun.

Therefore the sun, which is the form [x] of atma, is the home of all souls.

Here the sun is without ceasing; here the sun is without fear, and the place is great.

With him (to him) as it came, with the world (to the world) the reward of evil does not come again.

And the ignorant (ignorant) do not reach him there (to him).

According to this in the mantra (book) Beid: this sun itself, which is with the figure of the year, has five (5) feet. Although the year six (6) fessl (tempered); which, each fessli is of two months: nevertheless, since four months of cold [Four months of cold, and three of rain, denote the northern part of India, where Oupnek'hat was composed.] they gave (assigned) one fixed fessl; from this respect there are five (5) (feet).

And it has twelve (12) parts, which is twelve (12) months.

During the six months of the southern journey he sheds water; that is, in three (3) months it causes the descent of rain, and in three (3) months it scatters the dew.

And in the six months of the northern journey they say the sun batschehin; that is, all-knowing.

Therefore, whoever dies in these six months, knowing that everything is done.

And this complete journey of six months of the sun with noon (to the south), one night [x] is Fereschtehha; and the journey of six months of the sun with the north (to the north), is one day [x] Fereschtehha2 [Hence the year [x] Fereschtehha consists of 360 complete journeys of the sun, or 360 years. One of the great ancient years.].

And the moon is also Pradjapat: what? (for) from it the night and day of the world of souls becomes apparent (is known).

Fifteen (15) days of the increase of the light of the moon, is the night of the world of souls: what? (for) in the days of the increase of the light of the moon, he has a face with (in) the world of bodies.

And the fifteen (15) days of lack (diminution) of the light of the moon is the day of the world of souls: what? (for) in the days of the deficiency of the light of the moon, he has a face with (in) the world of souls, which generally corresponds to the course of Saturn.]

From this point of view, during the fifteen (15) days that the light of the moon is in its absence, and it has its face with (in) the world of souls, it was established that the works of benevolence (gifts, donations, etc.), which, for the sake of the souls of the past (of the dead) they do, it was done in those days.

And this very [x] night and day is also Pradjapat.

The day when he is eating is bread, and the night is food.

2 [Something here, concerning generation, as to the cause, act and object, whether physical or moral, worthy of observation.] Whoever, during the day, has intercourse with his wife, makes his bread dry (exhausted).

And whoever, at night, has intercourse with his wife, you shall say that he has not had intercourse with [his] wife; and no thing has become less from it (it has lost nothing of strength or substance): and the commerce of the night has much advantage.

This very food (night) is also Pradjapat: what? (for) sperm (genital seed) is produced from it; and from sperm (genital seed) all born (offspring) are produced.

And whoever has intercourse with his wife at night, and does not have intercourse during the day, does not make his sperm (genital seed) wasted: what? (for) from intercourse that takes place at night, from that sperm (genital seed) a son and a daughter are produced.

And whoever has intercourse with his wife at night reaches the world (to the world) of the moon, which is the world of good (work).

And whosoever, after the fourth day, which is the period of purity of the months, until the sixteenth (16), which is the day (time) [x] to bind the shape (take the form) of the sperm (genital seed), in the vulva, with each lunation (with each a month), he goes once before his wife; this work is entering (in [x] Brahmtscheradj; that is, entering (in) the worship of God and mortification (part of piety to God and true mortification). Why? (for) he does not do this action for pleasure: no, when at the command of God, with the purpose [x] to produce a son, he does that action1.

And if, during these days, he does not go one time during the lunation (month), Brahm has become hita; that is, the blood [x] of Brahmn should be shed; He made (shed) the blood of man.

And in another place (of the book) Beid has been mentioned, that on the sixth night (6), which is (from) the beginning of the month, the eighth night (8), and the tenth night, and the twelfth night (12), and the fourteenth night (14 ), and on the sixth and tenth night, which is equal to the knots, if (a man) goes before his wife, the son comes together.

And on the fifth night (5), which is the first night of purification (a) months, and the seventh night (7), and the ninth (9), and the eleventh (11), and the third of the tenth (13), and the fifteenth (15), if he has intercourse with his wife, a daughter is born.

And it is a state that during these days and nights, when a son is born, the wife must eat something less than usual, because if she eats less food, the sperm (genital seed) of the woman becomes less, and the sperm (genital seed) of the man, that which is increased, becomes a begotten son.

If during the nights, which is fixed that there is a son (in them), and the woman eats a lot of something, since the sperm (genital seed) of the woman is more (more abundant) from the sperm (genital seed) of the man (in) copulation, that son is shaped and character it makes women come out.

And if during the nights, when the production of a daughter is fixed in them, and the sperm (genital seed) of a man is more abundant than the sperm (genital seed) of a woman, a daughter is produced, who has the form and character of a man.

And if both spermatozoa (genital seeds), on odd nights, which is fixed (in them) becomes a daughter, or on even nights, which is fixed (in them) becomes a son, be equal (they are equal), the child becomes impotent and hermaphrodite.

If it is on even nights, a hermaphrodite man appearing; and if it is on odd nights, a hermaphrodite female appears, it becomes.

And if a woman, in the days when the even nights were made fixed for the sake of a son, and the odd knots made fixed for the sake of a daughter, without the husband having intercourse with her, saw in a dream that she had intercourse with her husband, and the emission (of seed) it was done; if sometimes the womb of a woman remains and gives birth, a piece of flesh is produced without a soul; and if it does not produce, it remains in the belly, and its belly becomes high (it becomes swollen).

As long as that piece of flesh does not come out of that woman's womb, it does not produce any more children.

Whosoever, during the lunation (month), has intercourse with his wife at one turn, according to the reason (according to the fact) which is fixed; that is mortification and Brahmtscheradj; and he always makes rectitude a profession (a way of life) in his actions, unlike (except in) five (5) places; if he also tells a lie in those five (5) places, you will say: he spoke correctly (truly) (it is the same as if he had spoken the truth).

1 [If lying was ever lawful, certainly in the three former circumstances here brought forth. The fourth is an alternative, rather than a lie. The fifth depends on the prejudiced opinions of the Indians. The Gospel alone, among all the monuments of religion, lays down unshaken the law of truth never to be violated. Moreover, adhering to the principles of the Indians, when man is called to the company of God, and the truth is God, whoever dares to say falsehood, even laughing, rejects the divine nature as it were, guilty of the divine majesty moreover injured.] One (of those five places) because of marriage, which, if he tells a lie, that someone should be married to him; it is permitted (permissible, passing).

And the second, for the sake of [x] to make someone freed from [x] to kill (him), because he was (unjustly) killed without the truth (it would be); if he tells a lie, it is permitted.

Thirdly: in the place where someone's riches (are there) have gone without truth (without just cause) with plunder (so that anyone could plunder them); for the sake of [x] having his riches guarded, if (a man) says that these riches are (are) mine, he is thus permitted to tell a lie.

Fourth: in time [x] to have intercourse with his wife, if he tells a lie for the sake of the comfort (pleasure) of his heart, it is permitted.

Fifth (5): if for the sake of the praise or liberation of (one) Brahman, or of a female cow (cow), he tells a lie, it is permitted.

Whosoever is always uprightness of life, and is not playing crookedly, and is not impious, and is not rejoicing in the evil of another, and is not a hypocrite, and is not showing himself (proud), for him that Brahma lok is pure and free (from everything). that which is [a place of] liberation (bliss) is easily (acquired): and because of [x] receiving the reward of evil deeds, in the evil worlds, which is douzakh, it does not come again.

Brahman is absolute.

Brahman.

After that (afterwards) Bhar kour rek'heschir was asked by Pilad rek'heschir, which: O worthy veneration! how many men are the guards of the body; and what kind of body they make light (bright) (they render lively); and in the midst of these Mokelan, who is great?

Pilad said that, akasch, and wind, and fire, and water, and dust (earth), and speech, and heart, and sight, [and smell], and hearing; As they made light in the body, they made a discussion with one another: and each said one thing, that; having a guarded and light-making body we are.

Have a great meal with them. He said: you are making a discussion out of place (without reason); that here I am the five (5) elements, and the five (5) senses, having become a guarded and light-making body.

They did not do the faith with the said [x] pran.

Pran, having opposed himself (to their pretensions), desired that he should go forth.

From the [x] going forth [x] pran (breath) all things, without choice, (forced) put to be the following (they followed him naturally, necessarily): at the time when the first one remained, they also remained.

Just as the king of honey-flies (bees), because every time (however) the going is done (goes), all the honey-flies, without choice (forced) become going; and if he remains, they all remain without (necessary) choice: in this very way, from [x] remaining food, sight, and speech, and heart, and smelling, and hearing, remained in their place, beginning in praise and praise [ x] they made bread: which, being heated by the brightness of the fire, is bread; and the sun is light (bright), pran; and the raining clouds, and Andr, the king [x] of Fereschtehha, is pran; and the great wind is pran; and earth is bread; and vegetables and food, is bread; and whatever exists, prana (breathes), is prana; and whatever is not (pran) is pran; and the light that makes everything, is prana; and without ceasing is pran.

Just as all the timbers of the foot (wheel) of the chariot, with the hub of the middle foot (wheel), are firmly bound together; all the senses with [x] pran are firmly constricted.

(Book) Rak Beid, and Djedjr Beid, and Sam Beid [and oi Fereschtehha], and [x] Korbanha, oi Tschehtrian, and kings, and all Brahmanan; it is all prana.

O pran (breath)1 [Praise to the supreme breath, all things, with the life-giving spirit, eating, nourishing, fertilizing, and, with the same withdrawn spirit, destroying.]! You are Pradjapat.

In the womb the sperm (genital seed) with the figure of the father and the mother, making (forming) you are; and you are also the image of a son.

And speech, and hearing, and sight, all for your sake bring forth food.

O bread! at the same time you are the way (come) going through all the senses, and you are the making of all of them.

And making food reach (to) all the mokelan you are; and you are the cause of food to reach the world (to the world) of souls: and you are also the food of all (beings).

And having guarded all the senses in the bodies, you are: and in the whole body, you are also the principal.

[And Andr you are also], that is, you are the king of all.

And in the time of anger, you are Roudr; that is, making everything you are corruptible (destructible).

And having become Beschn, with all manners of nurturing (keeping) everything, you are also.

And in the breadth of your existence, having become the sun, you make a movement.

And you are the light of lights.

You are the king of kings.

At the time when you, having become rain, rain, all living things remain alive; and having been made in a happy state, they know that food will be produced for our sake.

You are without father and mother:

And you are without a collection of pure works.

A great fire; that is, you are the natural warmth of the whole world.

All you are eating.

You are the king over (in) truth.

All my food is your food.

Father, mother, you are.

Your power is in speech, and hearing, and sight, and heart; your strength, which is in these, may you always keep it in them: do not go outside of them.

Everything is in the hand of power [x] pran.

And whatever is in the behescht, everything is in the hand of power [x] pran.

O bread! as a benevolent mother keeps her son under guard, you keep us under guard; and give us the riches of knowledge.

Those of the wise and great say that all this praise (of him) was done; to this prana, nemeskar, that is, humble submission to that prana.

After that (afterwards), Kosl asked for a rek'heschir from Pilad, which: O worthy veneration! prani, that this amount (only) of its praise has passed (done), from what place (whence) it is produced, and how it enters this body; and having become five (5) divisions (species), how is he in this body; and with what manner he came (went out); and outside, how it is; and within, how it is; that is, in [x] Fereschtehha, and the elements, and other (beings) how is it? and how is it in the body? and what reason does it have in the body with the senses?

Pilad said: You have asked a very great word. This word is not to be spoken with any person. Because I knew you, that you are seeking (seeking) [x] Brahm, when I tell you.

Here the prana becomes (comes) manifest from the atma.

Just as the shadow of a person becomes apparent from a person; this prana became wide (expanded, diffused over the atma) in the atma, and remained, just as [the shadow] became wide (expanded) in the person and remained (remains).

It enters the body with the volition of the heart.

Just as a king gives a command to a lord [x] ssoubeh (a governor of a province), that: be the governor of this city: in this very way, the principle of pran makes all the senses governors from place to place (each in his own place, place by place); that (so that) in the same place he did (is doing) his proper action.

Apan made, in two particular places, which is the way of urine and excrement (solid), let it (reside).

And in the eye, and in the ear, and in the mouth, [and] in the two [noses], let Pran himself be (is).

And in the middle of the stomach, having become a saman, he appears: and as he has made food, he causes it to reach equally with every body (through every body).

Because of this his name is saman.

And when the cooked food reaches the limbs (to the limbs), strength is given to seven places, and it makes light; (which are) both eyes, and both ears, and both nostrils, and a mouth.

And the body was finely made, in the middle of the heart of the Nile, that one hundred and one veins were connected with that heart, and with each one of them one hundred and one veins, one hundred and one hundred other veins were connected, and with each one of those veins another vein was connected, are joined together); that the collected number of these veins reaches (to) seventy-two thousand veins, to which 101 dangerous veins adhere], and the bian wind circulates in the midst of these seventy-two thousand veins.

And of the hundred and one veins which are connected with the heart, one great vein, which passed from the throat, when it reached the brain (to the brain), became pran, advan wind, from that way when it reached the brain, at the time of death [x], he will depart from that road.

And if he has done a pure work, for the reward of a pure work he goes with the clean ones (to the pure worlds, [x] according to (according to) works, evil goes.

If the pure and evil works of that person are (are) equal, again his volition comes to his children (his own), as pure works, which from his descendants, when they appear (which appear outside), from them deliverance (bliss) to obtain. Accordingly, such a person remains in the bonds of this world; and this world itself becomes his world.

1 [The connection of the sun and the elements, separately, with the senses and other faculties of the human body, and the immediate influx into their actions, in the name of help and protection.] Pran [x] outside, which is the sun, [x] pran [x] inside, what is in the eye, help as it did, makes the rise: what? (for) O mokel of sight, it is the sun.

And apart [x] outside, which is mokel land, [x] apan [x] inside, which is in two particular places, help as he did, he has kept it in its (own) place.

Mokel akasch, that saman [x] is outside, and [x] saman [x] is inside, that sustenance [after] (God) praised, with every body (through every body) he causes to reach equally, as he did help, in its place he has guarded.

And the wind mokel that bian [x] is outside, [x] bian [x] in, helps.

Mokel fire, which is advan [x] outside, and [x] advan [x] inside helps.

It is from this very respect that, at the time [x] of death, the wind that goes outside increases, and the natural heat of the body becomes less (deficient).

And at the time [x] of dying, the virtues of all the senses, as they have left their (proper) places, become collected in the heart: with the heart they are made in one place, with the shape of the will of the heart, whether it be pure; or evil, in the worlds, which is in accordance with that volition, takes (takes) the body.

That same pran, because of [x] receiving the reward of pure and bad works, became advan, with the world (to the world) causes the reward to reach.

Whoever [x] eats in this way, which has been mentioned, knows and understands, his children (descendants) will never become deficient: and he himself becomes without ceasing.

On this meaning of the mantra [x] Beid also gives evidence. And that is this, what: whoever knows these five qualities [x] pran; that, to appear [x] pran; and enter [x] prana with the body (into the body); and to remain [x] prana in the body; and in all senses the occupation (operations) to do [x] pran; and the shadow [x] atma is [x] pran, he is, he knows; it takes place without ceasing.

The Absolute is Brahman.

Brahman.

After that (afterwards) Sour djabli asked Pilad to rek'heschir, that: O worthy veneration! in this person the veins make sleep, and the veins are awake: and who is great who sees a dream? and when the happy state is achieved; and what place is all (all of these)?

Pilad said: O Sour djabli! at the time when the sun sets, all its rays go down (descend) into its disk. And again, at the time when he rises, all the rays which had entered into his disk having gone out, the side (expanded) is made: in this very way, all the senses, having been gathered into the heart, which is a great sense, enter: at that time, these a person hears nothing, and sees nothing, and smells nothing, does not take any pleasure from taste, and does not touch anything, and does not say anything, and does not take anything with his hand, and does not have any pleasure of carnal intercourse, and excrement and he does not urinate (he does not expel).

They call that person Tsavap: that is, he finds himself (he is his own truth, his right, subject to no sense).

And in this city of God, which is the body, these five (5) pranas, which are the five (5) winds, and are bright, have awakened.

Apan is one of the atesch (fires): bian, fire is the second: and pran, in these fires, there is a great fire: and k'haman (saman) is a fire that burns whatever they throw into it; that is, making cooked food is food: and [x] the breath (breath) goes out and comes in, it is the korban, which they throw into the fire: and making the korban, it is the heart: the reward [x] of making the korban is the fire advan. What? (for) the advancing wind causes the reward to reach (to the heart) with the heart: and that reward is this, that; also during the day, at the time [x] sak'hepat, which is when sleep is at rest, the heart makes it reach with Brahm (to Brahm).

Porschi, that which is in the heart, that djiw atma is, he, in the time of sleep, seeing his greatness: whatever he wills, he produces: whatever he saw while awake, he sees in sleep; and whatever he heard while awake, he hears in sleep and whatever he sees in the city and in whatever place he has verified, he sees it again: both the seen and the unseen, the heard and the unheard, the known and the unknown, both the right (truth) and the falsehood, all made by himself, he sees all.

And since the atma does all action, and is the creator of all action, djiw atma also, which, when the apparent existence (through apparent existence) has slipped (become) separated from the atma, performs all actions in sleep, and does not retain its original habit (ritual) passes (does not leave).

And in the state of sleep, at the time when, when the vein, which has the name Carries, [and] bile is generated (produced) from it, and the heart comes into it, and the way [x] to pour out the bile is obstructed: at that time; djiw atma does not see any dream: what? (for) the heart binds that vein, which is the way of volition, at that time; and since the way of volition becomes obstructed, he does not see the dream: djiw atma, in the body, at that time, the form [x] atma, which is [x] anand sroup, takes place.

O longing for the pure! just as all the flying things, on the top of the tree, which is always the place [x] to be there, as soon as they came, they take rest; In this very way, all these things, having entered the pram atma, that is, the great one, which is the soul of souls, take rest.

Earth not compounded (simple), and (earth) compounded: and water not compounded, and compounded: and fire not compounded, and compounded: [and akasch not compounded and compounded], which is bhout ajasch and hard akasch: and sight, and that which is seen: and heard, and that which is heard: and smelled, and that which is smelled: and taste, and that which is tasted: and touch, and that which is shown (through) touch: and speech, and that that which is said is done: and the hand, and that which is grasped with it: and the foot, and the place, which is done with this place (to this place) with the foot; the pleasure of that: and the heart, and the volition of the heart: and the understanding, and the quality of the understanding: and egoism, and the quality of egoism; that: I and I, saying: and [x] tschat, and quality [x] tschat; that is the heart (thinking, khatter), and the thought is an accident: light, and light (that which sheds): force (power, ability), and action force (power, ability): all this, in time [x] sak'hepat, they take rest in the great Atmai.

And that great atma is the whole place of this.

And this atmai is great, seeing; and he is making a touch; and he is listening; it is fragrant; and it is tasty; and doing the actions of the heart; and doing actions is the understanding; it is krtar; that is, doing is everything; and it is a form of knowledge; and it is a Porsche; that is, it is equal in every way (it is full, it fills everything).

This soul, which has no shadow; and has no body; and it has no color; and it is pure, and subtle, and immune (from everything); [whoever] knows in this way, he has known (knows) everything, and is everything.

According to this meaning from mantr [x] Beid, that; here atma is the form of knowledge: and djiw atma, and all the senses, and their mokelan, the elements, become obliterated (annihilated) in that being.

O longing for the pure! whoever knows that being, that knowing everything becomes, every form becomes.

The Absolute is Brahman.

[Brahman.]

Afterwards, from that (afterwards) rek'heschir by the name of Satkam, he requested from Pilad, that: O worthy veneration! in the midst of all men, whosoever, even to the breath of death, maschghoul(i) with pranou ([x] pranau), which is Oum, makes what world from this maschghoul?

Pilad said: O Satkam! Pra Brahm and Apra Brahm, that is, universal and bound (particular), is this very name.

Knowing this name, and going the way with this name, [with] the maschghouli to this name itself, he obtains one of these two things, whether universal or bound (particular).

And this name has three (3) (matra) and half ([x]) matra; that is, it has three (letters) and a half.

If with one matrai he makes a great maschghouli to this name, with the blessing of this maschghouli (book) Rak Beid for him, in this very world, the abandonment of pleasure, and mortification, and trust (in) the right path, he makes his lot (fate, part): and that a person obtains greatness in the midst of men.

And if, with two matrai, he makes a great maschghouli to this name, with the blessing of this maschghouli, (liber) Djedjr Beid to pass from between heaven and earth as he did, (and) with the world (to the world of the moon) he made to reach, in that world greatness generous, with another mimdo (to another world) he makes to reach.

And if to this great name, when he makes a maschghouli mother with three, he (book) Sam Beid, with the blessing of this name, with the world (to the world) of the bright sun, made him to reach, and from that place (thence), bestowed wealth and greatness, when he makes him reach another world (to another world).

And if with three (matrai) and one and a half matras complete, he becomes a maschghoul to this name, with the blessing of this great name, O maschghoul to this name with a great light (to a great light) as he reaches; just as a lizard, having thrown off its skin, becomes separated from its skin; in this very way, O maschghoul with this great name, as he came (came out) from sins, (the book) Athrban Beid makes him arrive with the world (to the world) [x] Brahma: and from that place, with the congregation (to the gathering) of souls when he reaches it, he sees the soul of souls, which is full in all bodies (which fills them); that is, the Being becomes universal.

And these mantrhai [x] Beid make a demonstration on this (openly declare), what, O maschghoul with this name, with three (and) a half mother, that they are separated from each other, and (or) are joined together, the maschghoul has done, death cannot do occupation with (over) that maschghoul.

And to this great name maschghouli, there are three (3) divisions (species): one, to say in a loud (voice) with the tongue, that (so that) another may hear; this step is the lowest mention ([x] pranou): and the second, to say slowly with the tongue, that he (the speaker) should hear, and that no one else should hear; this step is the middle mention: the third, that which he does not say with the tongue, and does not make a movement with the tongue, he says with (e) the heart; this step is a high (sublime) mention.

Anyone who knows this schoghl is, and always executes this maschghoul, and for as many days as he did, he does not pass (still executes), that maschghoul, with the blessing of this high schoghl, becomes established: and (free) Rak Beid, in this world of the world (terrestrial) gives him greatness; and (the book) Djedjr Beid gives him greatness in the world of the moon; and (the book) Sam Beid gives him greatness in the world of the sun.

Thus they said O Keanian, and the learned said:

Whoever, with three and a half matra'i intact, with this name makes a great maschghoul, that maschghoul, the world [x] Haranguerbehah as he obtained, and became kiani and learned, with the Being (to Being) that has no old age and death he has not, and he has no cessation, and he has no fear; even that is pran1 [In my ms. bark, lightning; in ms. born pra.]; he is also a wild boar; that is, it is also universal, it is also bound (particularized).

The Absolute is Brahman.

Brahman.

After from him (afterwards), Soukia rek'heschir, asked from Pilad, that: O worthy veneration! the son [x] of Radjah, named Kosl harn nanhatseh, as he came, made a question of me, that: O Bhardouadj! porschi, which has sixteen (16) kala in it, do you know that porsch?

I gave the answer that: I do not know that Porsche. If I knew that Porsche, why didn't I tell you? The great have said that: whoever tells a lie, let him be withered from the root. From this point of view, how can I tell you a lie?

That Radj Kamar (Radjah's son), when he heard this answer, and as he did not say anything, he became a horseman on the ratheh (having mounted the chariot), and went away. O Pylades! I ask you, what is that porsch in which place?

Pilate said to him: O longing for the pure! he should be (is) in the middle of this very body.

That porsche, that sixteen (16) kala should be produced in it, that porsche brought to heart (thought) that in the middle of these sixteen (16) kala, with [x] to enter, (through) what kala should I enter; and (with [x]) to go out, (by) which kala shall I go out?

Then he made a porsch, [x] pran product; that the meaning of [x] pran, in this place, is Haranguerbehah.

And from [x] pran fiduciam1 [That is, from the five simple elements, or raw materials, produced, he produced further confidence in the procreation of things, or rather the elaboration of the procedure, and faith in the procreating being.] (faith) he produced: and from trust, [x] bhout made akasch produced: and from bhout akasch, he made wind produced: and O wind, he made fire produced: and from fire, he made water produced: and from water, he made dust (earth) produced: and from dust, all senses he made products: and from the senses, he made the heart product: and from the heart, he made food produced: and from food, sperm (genital seed) was produced: and from genital seed, he made mortification produced: and from mortification, he made work produced: and from He made the products by work, name and figure.

In the same way that all the seas rise up (go out) from the surrounding sea (ocean), and take a name and a shape; and again, as they have left the name and figure, they say that the sea surrounds (it) is conjoined with the surrounding sea; in this very way, from [x] djiw atma, which the seer is all, these sixteen (16) are produced by him, and they remain in him, and they go down (descend) into him.

At the time when they go down, their name and figure in djiw atma as they went down, at that time, [x] djiw atma, Porsch say: what? (for) everything is made complete in him (everything fills him).

And when those sixteen (16) kalas have come down, djiw atma, atma becomes.

At that time they take place without ceasing: what? (for) he is freed from the catch of sixteen (16) kala.

And the meaning of these sixteen (16) kala (what these sixteen kalas represent), five (5) external senses, and five (5) internal senses, and five (5) elements, and one heart is: which collected, sixteen (16) parts are made.

As long as these sixteen (16) things exist in man, bedeheh makt, that is, he does not obtain liberation from the body, except with [x] kian and unification: because, with the existence of this body itself, oi Djioun they become makt (blessed or not blessed).

This mantra [x] Beid also makes a demonstration on this explanation (shows it), that: just as all the timbers of the foot (wheel) of the chariot are tied and firmly bound with the hub of the foot (wheel hub); in this very manner, these sixteen (16) kala, with the porsch, were firmly bound and tied; because he is atma.

And this Porsche, which is to be known, if you know, is not going to be for you even the sorrow (anxiety) of death.

This word Pilate spoke with his disciples; that I know Brahm to be great in this measure: from this, there is no greater knowledge.

And the disciples, when [x] heard this word, [x] Pilate [x] made humble submission. They said that: you are our great; and you are our father; that, from this [x] sea [x] audidia, which is foolishness, you made (us) pass over, you made us reach (the shore) with the shore. [x] kianian with great [x] nemeskar, [x] kianian with great [x] nemeskar; that is, a low submission to the great unitaries.

The Absolute is Brahman.

And with the absolution (to the end) reached Oupnekhat Porsch, from Athrban Beid (taken).

[admin]

OUPNEK'HAT DEHIAN BAND1 [Supra, N.° III, p. 11, Dehan bandeh.],
Ex Athrban Beid (desumptum): Id est, gutta [x] maschghouli.
[Latin Version]

Dominus mundi dixit: principale [x] Djog, quod selouk sit, dico; propter emolumentum pervenire cum (ut emolumentum perveniat ad) salekan.

Et illud principale aliquid est, quod, ex [x] audire et pronunciare illud, ex omnibus peccatis (homo) liberatus fiat.

Semen omnium litterarum, akar, et aokar, et makar est.

Et excelsius ab [illo], hand (ligamen) est; id est, punctum (linea litterae superposita).

Et excelsius a puncto, nad est; id est, vox (sonus): et illa vox, vox amoena est.

Et akar, et aokar, et makar, cum puncto, et illa vox, unum facta, nomen factum est.

Hoc nomen, Oum in [x] dicere, tempore quo absolutum fiat, excessus gradus (perfectionis, majestatis) est, quod in illo gradu Brahm sine voce (sine sono) est.

Ens quod a [x] anahed etiam excelsius est, quisque Djogui doctus, qui illud ens obtinet, omnia dubia cordis ejus e latere (semota) fiunt; et anahed, quod subtile est, illud ens subtile ex illo etiam [subtilius2 [In meo ms. barter, excelsius; in ms. nat. lattifter, subtilius.]] est.

Quemadmodum cuspidem unius capilli, quod centum millia partium faciunt, et illam unam partem, duas partes faciunt (unam ex his centies millesimis partibus, in duas partes scindunt); illa dimidiata pan subtilis (tenuis) est: illud ens sine qualitate, ipso illo modo, subtile est, quod omnia elementa et animantia; quemadmodum in flore odor est, et in lacte butyrum est, et in grano oleum est, et in petra aurum est; quemadmodum funis (filum) in precaria corolla sit: id (illud ens) in omni sit.

Ipso hoc modo, o Brahm dani ([x] Brahm sciens), qui intellectual firmatum habet, et non scientia in eo non est, forma ejus factus (in illo statu manet).

Quemadmodum in grano oleum, et in flore odor, intra et extra est: ipso hoc modo, in corpore personae, atma extra etiam est, et intra etiam est.

Arbor, rectum (verum ens) et principium est: et umbra (ejus), effectus et falsum.

Et atma in omni loco est: id est, in principio etiam existit, et in effectu etiam existit, quod umbra sit: id est, in [x] djiw atma etiam existit, quod (ens) subtile est; et in bhout atma etiam existit, quod corpus crassum est.

Pranaianam, quod retentio halitus sit, tres divisiones (trium partium) est: una, [x] intrare halitum (aspirare); una, custoditum (servatum, retentum) habere halitum; una, supervenire (exire) halitum (respirare).

In tempore [x] intrare halitum, in medio umbilici, [x] Beschni, quod quatuor brachia habet, et cum colore floris ignis est, et dominus potentiae est, sedentem (homo) imaginatione faciat (sibi repraesentet).

Et in tempore [x] servatum (retentum) habere halitum, in medio cordis, figuram [x] Brahma, quod colorem album, tendentem cum rubro (ad rubrum), et quatuor ora habet, et pater patrum est, in medio floris nilouferi sedentem, imaginatione faciat.

Et in tempore [x] transire (exire) halitum, in medio frontis, figuram [x] Mahadiw, quod tres (3) oculos habet, similes crystallo, excessive purus et lumen est, et sine defectu est, et procul faciens peccata est, eum formam scientiae ut scivit, imaginatione faciat (sibi repraesentet).

To nilouferi (nenufar), quod in umbilico est, octo folia habet: et os (calyx) illius floris, deorsum est; et caulis illius floris cum supra est.

Et unum cor nilouferi, quod in medio pectoris est, simile calyci floris kileh, caput ejus cum deorsum est, et omnes Fereschteh super folia ejus sunt.

Et unum niloufer aliud in capite est, quod folia ejus multa sunt, et flores multi [nilouferi] in lateribus ejus (circd illud) sunt.

In medio illius solem; et supra solem, lunam; et supra lunam, ignem imaginatione sibi repraesentet; et os quorum que trium (3) niloufer, in imaginatione, cum sursum tendens efficiat: et in tempore [x] imaginari tendens (os) efficere cum sursum, in medio ipsius illius nilouferi, quod (ubi) lunam supra solem, et ignem supra lunam imaginationatus (sibi repraesentavit), haec quaeque tria in illo loco unum efficiat.

Djiw atma, e selouk et cognitione, quod ex his maschghouliha acquisitam fecit, omni loco iter facit.

Djiw atma tres (3) sedes habet; umbilicum, et pectus, et cerebrum; et tres (3) vias habet: et Brahm, tres (3) divisiones (factus), in eo manet; in umbilico, cum figura [x] Beschn; et in corde, cum figura [x] Brahma; et in capite, cum figure [x] Mahadiw1 [In umbilico, via ad generationem et humani corporis ejectiones; in corde, vita; in capite, intellectus et egressus halites (pran). His tribus locis Brahm et djiw atma resident: Brahm, sub tribus figuris; ut Beschn, servator, in umbilico; ut Brahma, creator, in corde; ut Roudr, destructor, in capita. Haec est partitio minoris mundi, civitatis Dei (Brahm pour), corporis humani, magno mundo et sublimibus ejus moderatoribus correspondents. In utroque mundo, unum, idemque ens; semper motum, semper movens, semper quiescens, semper quietum faciens: perse, ex se, unum; per operationes, opera, multiplex: tres existentiae gradus, nasci, vivere, finiri, perpetuo cursu, suomet intuitu, suimet amore (maia), renovans: unum verum, unum bonum, in causa et effectu; umbratiles tantum, quae tamen, quasi reales substantiae, officiis cuique mundo per quem transeunt, congruis, obligantur, exerens et vicissim retrahens apparentias.].

Et tres (3) litteras habet, quod pranou sit: et tria (3) et dimidiatum matrai, pranou habet.

Quisquis hoc intelligit, etiam is est Beid dan ([x] Beid-scius).

In [x] pronunciare [x] pranou, vox (sonus), quod in dimidiato matrai apparens fit, junctio (prolongatio) illius vocis, similis lineae sine separatione, (et [x]) effundere oleum (quod haerendo stillat), est, et similis voci protractae (sono prolongato) est, quod ex campana apparens fit.

Et illa vox cum vocabulo non intrat (vocabulo reddi non potest).

Post [x] dicere pranou, in absolutione ejus (dum pronunciatio terminatur), tempore quo cum naribus (e naso) pronunciant, apparens fit.

Quisquis cum hoc (huic) nad, id est, cum hac voce (huic voci) maschghouli facit, Beid dan ([x] Beid-scius) est.

Pranou, arcum ut fecit; et [x] djiw atma sagittam fecit; et [x] Brahm scopum fecit, cum sinceritate (fiducia) cordis, quod errorem non sum facturus; hanc sagittam qui super scopum percutit (hac sagitta scopum percutit), forma [x] Brahm fit.

Et corpus suum lignum [x] infra ut fecit; et pranou, lignum [x] supra ut fecit; et maschghouli, motum ligni [x] supra ut fecit; cum perpetuo schoghl, illud ens lumen, quod in eo absconditum est, videat (intueatur).

Quemadmodum unum caput (unam extremitatem) caulis [x] niloufer in aqua ut reliquit, e capite altero (extremitate altera) aquam cum sursum attrahit, ipso hoc modo, oi salekani, quod selouk ad perfectionem pervenire fecerunt, halitum ex infra cum supra attrahunt.

Oportet quod nim matrai (dimidiatum matrai) funem ut fecit; quemadmodum aratores cum fune situlam aquae e puteo extrahunt; ipso hoc modo e puteo, quod deorsum (infra) umbilicum est, et sedes [x] pellere (unde pellunt) excrementum est, ventum, ex illo loco, cum via (per viam) venae sak'hemna ut attraxit, (in) medium duorum superciliorum, quod collectio (concursus) duorum foraminum nasi est (ubi conveniunt duo foramina nasi), ut pervenire fecit, absolutam faciat (respirationem); et in extremitate collections (concursus) duorum foraminum nasi inter duo supercilia, quod locus [x] sine cessatione est, illo loco [x] Brahmi, quod omnis mundus in eo sit, (esse) sciat.

Absolutum est Ouphekhat Dehian Bandeh, ex Athrban Beid (desumptum).

[admin]

OUPNEK'HAT DEHIAN BAND1 [Supra, No. 3, p. 11, Dehan bandeh.],
From Athrban Beid (taken): That is, drop [x] maschghouli.
[English Version by Google Translate]

The Lord of the world said: I say to the chief [x] Djog that he is a selouk; for the benefit to reach with (so that the benefit reaches to) salekan.

And that is the main thing, that, by [x] hearing and pronouncing it, (man) is freed from all sins.

It is the seed of all letters, akar, aokar, and makar.

And higher than [it] is the hand (tie); that is, a point (a line of letters superimposed).

And higher than the point, nad is; that is, a voice (sound): and that voice is a pleasant voice.

And akar, and aokar, and makar, with a point, and that word, became one, became a name.

To say this name, Oum in [x], at the time when it becomes absolute, is the excess of a degree (of perfection, of majesty), because in that degree Brahm is without voice (without sound).

A being that is even more exalted than [x] anahed, every one taught by Djogi, who obtains that being, all the doubts of his heart are removed from the side; and anahed, that which is subtle, that being is subtle from that also [subtilius2 [In my ms. barter, higher; in ms. born lattifter, more precise.]] is

Just as the tip of one hair is made up of a hundred thousand parts, and that one part is made into two parts (they split one of these hundred thousandth parts into two parts); that halved part is subtle (thin): that being without quality is subtle in that very way, as are all the elements and living things; as there is fragrance in a flower, and butter in milk, and oil in grain, and gold in rock; just as a rope (thread) is in a precarious corolla: that (that being) is in everything.

In this way, O Brahm dani ([x] knowing Brahm), who has intellectual firmness, and not knowledge is not in him, he became his form (remains in that state).

Just as oil is in a grain, and fragrance in a flower, it is both inside and outside: in the same way, in the body of a person, the soul is both outside and inside.

The tree is right (the true being) and the beginning: and the shadow (of it), the effect and the falsity.

And the atma is in every place: that is, it also exists in the beginning, and it also exists in the effect that it is a shadow: that is, in [x] djiw the atma also exists, which (being) is subtle; and in bhout the atma also exists, which is the gross body.

Pranayana, which is the retention of the breath, has three divisions (three parts): one, [x] to enter the breath (to inhale); together, to have guarded (saved, retained) breath; together, come up (go out) breath (breathe).

At the time [x] to enter the breath, in the middle of the navel, [x] Beschni, which has four arms, and with the color of the flower of fire, and is the lord of power, let the sitting (man) make (represent to himself) in his imagination.

And in the time [x] preserved (retained) to have the breath, in the middle of the heart, the figure [x] of Brahma, which is white in color, tending to red (to red), and has four lips, and is the father of fathers, sitting in the middle of the lotus flower, let him do it with his imagination.

And at the time [x] to pass (exit) the breath, in the middle of the forehead, the figure [x] of Mahadiw, which has three (3) eyes, similar to crystal, is exceedingly pure and light, and is without defect, and is far from committing sins, let him make (represent to himself) the form of knowledge as he knew it with his imagination.

To the nilouferi (water lily), which is in the navel, has eight leaves: and the mouth (calyx) of that flower is downwards; and the stem of that flower when it is above.

And one heart of the niloufer, which is in the middle of the breast, like a cup of a kileh flower, its head is downwards, and all the Fereschteh are above its leaves.

And one niloufer has another in its head, because its leaves are many, and there are many flowers [niloufer] on its sides (around it).

In the midst of that the sun; and above the sun, the moon; and above the moon, he represents fire to himself in imagination; and the mouth of which three (3) niloufer, in the imagination, when it reaches upward, make it: and in the time [x] to be imagined, make (the mouth) when it reaches upward, in the middle of that niloufer itself, which (where) the moon is above the sun, and the fire above having imagined the moon (represented to himself), these three things should become one in that place.

Djiw atma, from selouk and the knowledge that he acquired from these maschghouliha, travels everywhere.

Djiw atma has three (3) seats; navel, and breast, and brain; and it has three (3) ways: and Brahm, three (3) divisions (made), remains in it; in the center, with the figure [x] Beschn; and in the heart, with the image [x] of Brahma; and in the head, with the figure [x] Mahadiw1 [In the navel, the way to generation and the ejections of the human body; in the heart, life; in the head, intellect and outgoing breaths (pran). Brahm and djiw atma reside in these three places: Brahm, under three figures; as Beschn, the saviour, in the navel; as Brahma, the creator, in the heart; as Roudr, the destroyer, on heads. This is the division of the lesser world, the state of God (Brahm pour), of the human body, corresponding to the great world and its sublime rulers. In both worlds, one and the same being; always moving, always moving, always resting, always making quiet: always, from itself, one; through operations, works, manifold: the three stages of existence, to be born, to live, to end, in perpetual motion, self-inspection, self-love (maya), renewing: one truth, one good, in cause and effect; only shadowy things, which, however, as if they were real substances, are bound by the duties of each world through which they pass, appropriate, putting forth and, in turn, withdrawing appearances.]

And it has three (3) letters, which is pranou: and three (3) and a half matrai, it has pranou.

Whoever understands this is also a Beid dan ([x] Beid-knower).

In [x] to pronounce [x] pranou, the voice (sound) that appears in the middle of the matrai, the junction (prolongation) of that voice, like a line without separation, (and [x]) to pour oil (which drips sticking together), is and it is like a protracted voice (prolonged sound) which appears from a bell.

And that word does not enter with the word (it cannot be rendered into a word).

After [x] saying pranou, in the absolution of it (while the pronunciation ends), at the time when they pronounce with the nose (from the nose), it becomes apparent.

Anyone with this (this) nad, that is, with this voice (this voice) makes maschghouli, is Beid dan ([x] Beid-knower).

Pranou, as he made the bow; and [x] djiw atma made an arrow; and [x] Brahm made a goal, with sincerity (trust) of heart, that I would not make a mistake; he who strikes this arrow upon the target (with this arrow strikes the target), becomes the form [x] of Brahm.

And he made his body a tree [x] below; and pranou, wood [x] above as he did; and maschghouli, the motion of the wood [x] above as he did; with perpetual schoghl, let that being see the light that is hidden in it.

Just as one head (one extremity) of the stem [x] of the niloufer in the water as it left, draws water from the other head (the other extremity) when it rises, in the same way, O Salekans, that the Selouk made to reach perfection, they draw breath from below when they are above.
It is necessary that the nim matrai (half a matrai) rope as he did; how plowmen draw a bucket of water from a well with a rope; in this way from the well, which is down (below) the navel, and the seats [x] to drive (from where they drive) excrement, the wind, from that place, with the way (through the way) of the vein sak'hemna as it drew, (in) the middle of the two eyebrows, which is the meeting (collision) of the two nostrils (where the two nostrils meet), in order that he may reach, make absolute (breathing); and at the extremity the gathering (collision) of the two holes of the nose between the two eyebrows, which is a place [x] without ceasing, in that place [x] Brahmi, that the whole world is in it, may know (to be).

Absolut is Ouphekhat Dehian Bandeh, from Athrban Beid (taken down).

[admin]

OUPNEK'HAT MAHA OUPNEK’HAT1 [Supra, T. I, N.° III, p. 13, Maha Oupnek'hat.],
Ex Athrban Beid (desumptum): et Maha Oupnek'hat ipsum hoc est.
[Latin Version]

Unus Narain fuit (erat): et proinde non Beschn fuit (erat); non Brahma fuit; et non Mahadiw fuit; et non ab (aqua) fuit; et non ignis fuit; et non tempus fuit; et non luna fuit; et non eoelum fuit; et non terra fuit; et non astra fuit; et non sol fuit.

Unicus fuit ille Narain.

A solitudine (a [x] esse solum) sine quiete fuit.

Cum respectu illo (ideo) quod voluit, quod cum seipso ludum faciat, cum se (sibi) maschghoul fuit (de seipso meditatus, seipsum intuens).

In illo maschghouli, quod ipse cum seipso sermocinationem (colloquium) fecit, pranou, et (liber) Beid, et opera [x] Beid, (illud) apparens fuit.

Et ex his operibus, quatuordecim homines, et una femina, apparens fuit.

2 [Hic, sensus, membra et operationes corporis, et animi facultates, hominis et feminae nomine, expresse nuncupantur.] Et illi quatuordecim homines, hoc est: quinque (5) sensus apparentes (externi); quod, auditus, et visus, et odoratus, et gustus, et tactus sit: et quinque membra; quod, manus, et pes, et lingua, et duo loca particulars: et cor: et prakrat; quod, justa temperatio trium (3) qualitatum est: et egoitas: et prani, quod, motum [dans] [x] djiw atma, est.

Et una femina; quod intellectus est.

Et ex quinque (5) sensibus, et quinque (5) membris, et quinque (5) elementa non composita (simplicia), et quinque elementa crassa (composita), (illud) apparens fuit.

Ex his viginti et quinque (25) principiis, unus porsch perfectus fuit: id est, una persona.

Et porschi, quod [praeter] haec viginti quinque (25) est, [x] djiw atma, quod vigesimus sextus est, in hanc personam attulit.

Et ab hac persona tempus productum fuit: et e [x] productam esse hanc unam personam, omnis occupatio (omnis) operatio ante non ivit (nulla actio perficiebatur).

Narain cum volitione productionis alius, denuo cum se (sibi) maschghoul fuit.

Et in illo maschghouli, e fronte [x] Narain, haec persona producta fuit, quae tres (3) oculos habebat, et in manu ejus [x] tarsoul erat; id est, instrumentum bellicum trium capitum (cuspidum), et corpus ejus in excessu luminis et luciditatis erat.

In illa persona rectitudo, et derelictio voluptatis, et mortificatio, et [x] sine addictione [erat]; et volitio cordis submissa [ei] erat; id est, quidquid volebat, fiebat.

Et nomen magnum pranou; et nomen biaherat, quod kalmek (vocabulum) unificationis est; et (liber) Rak Beid, et Djedjr Beid, et Sam Beid, et Athrban Beid, mensurae [x] Beidha, et quidquid conveniens (proprium) [x] Beidha est, cum ea, in forma corporis ejus, apparens fuit.

[x] Narain, cum existentia hujus productionis, ut quies (solatium) non fuit, rursus cum se (sibi), cum proposito (desiderio) absoluto, maschghoul redditus est.

Quemadmodum (ita ut) sudor e fronte [x] Narain apparens fuit (fuerit): et e [x] stillare ilium sudorem, aqua producta fuit: et e medio aquae, ovum apparens fuit, quod cum colore auri (auri instar) lucidum erat. Et in medio illius auri, Brahmai, quod quatuor dehen (ora) habebat, apparens fuit.

Ille Brahma, ut maschghoul [x] Brahm fuit, os, quod cum tractu (ad tractum) orientis habebat, cum illo ore (versus hoc os) flexus factus (tendens), litteram primam [x] pranou, et (librum) Rak Beid, quod mensura illius kaitri est, pronunciavit.

Et os, quod cum tractu occidentis habebat, cum hoc ore flexus factus, litteram secundam [x] pranou, et (librum) Djedjr Beid, quod mensura illius praschast est, pronunciavit.

Et os, quod cum tractu septentrionis habebat, cum hoc ore flexus factus, litteram tertiam [x] pranou, et (librum) Sam Beid, quod mensura ejus tschakti est, pronunciavit.

Et os, quod cum latere meridiei habebat, cum hoc ore flexus factus, nim matrai (dimidiatum matrai) quartum (quartam partem) [x] pranou cum lingua non dixit; et cum corde cogitationem ut fecit (sibi illum repraesentando meditatus), et (librum) Athrban Beid, quod mensura ejus anschetap est, pronunciavit.

Et hos quatuor (libros) Beid ut pronunciavit, cum hoc modo maschghouli [x] Brahm fecit; quod ille Brahm capita sine fine habet: et ille Brahm oculos sine fine habet: et ille Brahm lux pura est: et ille Brahm productum faciens omne est: et excelsior ab omnibus figuris est: et omnis figura is est: et omne in eo est: et corruptible (evanidum, destructum) faciens omne est: et quidquid existit, is est: et omne cum eo (per eum) vivens est: et in omni plenus est (omne replet): et forma scientiae est: et dominus mundi est.

Et hujus modi [x] Narain, in medio cubiculi cordis nilouferi, quod cuspis ejus deorsum est, et os ejus, simile calyci [x] nilouferi, ligatum est; et illud cor nilouferi colores multos habet; et si in [x] apparere, illud niloufer parvum est, tamen e mari circumdanti majus est: in medio illius lux magna est; et radius (splendor) ejus omnes djehat deorsum cepit (fecit): in medio hujus modi [lucis], lux est, similis flammae lampadis, quod cum sursum tendens est: in medio illius flammae, uni porschi, quod omni loco plenus est; et nomen ejus pram atma est; et etiam is Brahma est; et etiam is Mahadiw est; et etiam is stabilis est; et is etiam Andr est; et etiam ismagnus est; et etiam is seipsum ipse videt (intuetur): hujusmodi maschghouli fecit Brahma cum Brahm ([x] Brahm, [x] Narain).

Absolutum est Brahmen.

***

Brahmen [merces [x] Oupnek’hat memorati].

Quicunque Brahmni, quod (librum) Beid non legerit, et sensum [x] Beid non sciverit, et zonam non ligaverit; hoc Oupnek'hat quod una vice legal, dixeris; quod is omnes (libros) Beidha, cum sensu (explicatione) legit, et zonam ligavit.

Quemadmodum aurum, e [x] projicere (illud) in ignem, absolute probatum (justi ponderis) fit: ipso hoc modo (is) absolute probatus fit; cum mercede (ad mercedem) operis korban pervenit; et cum mercede (ad mercedem) operis retentionis halitus etiam pervenit; et ventus eum purum facit; et sol eum purum facit; et luna eum purum facit; et rectitudo eum purum facit; et diversa opera eum purum faciunt; et merces omnium operum eum purum facit; et omnes mokelan eum purum faciunt; et is forma omnium elementorum efficitur; et omnes (libri) Beidha cum eo (versus eum) flexi fiunt; et omnes Fereschtehha eum cognoscunt; et cum mercede (ad mercedem) abitionis (ad) omnia loca cultus (divini) pervenit; et cum mercede [x] legere (discere) omnes scientias, pervenit.

Et una vice legere hoc Maha Oupnek'hat, aequale [x] sexaginta (60) mille vicibus pronunciare [x] kaitri est, quod kalmeh unificationis est: et mercedem [x] centum mille vicibus legere [x] Schat Roudri, quod centum nomina [x] Roudr est, obtinet: et mercedem [x] pronunciare decem mille vicibus [x] pranou obtinet. In quocunque conventu quod sedeat, vel (in) quemlibet locum quod intuitus ejus cadat, illum conventum purum facit, et septem dorsa priora et septem dorsa posteriora sua (spatium septem dorsorum ante se et septem dorsorum post se), purum facit.

Hoc Haranguerbehah mandavit (dixit).

Quisquis hoc Oupnek'hat semper occupationem suam facit, is sine cessatione et liberatus (beatus) fit.

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