Oupnek'hat, by Anquetil Duperron

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

Bhardouadj asked of Djaknoulah, that, re tark, that is, making to pass from the sea, what is it? and [x] tar, which is passing from the sea, what is it?

Djaknoulak said: the letter, that when the aleph becomes one, aou becomes, and there is light; and the first word (the first word) is aou; that is, first [[x] alef (a)], after that (then), [x] mim (m) of the resting, humble submission: and of the moon, humble submission; that is, a round ring, which has the shape [x] djezm1 [Under the word djezm [read: iaani dou zir, that is, two zir (two kessra, forming the ring of the moon).] and [the shape] is the nasal mim; humble submission to him: and modulation, which is in [x] nad; humble submission to him.

Let this whole name of Oum become complete: and this very thing is Brahm: and this very thing is atma: this very thing is hasti (existence), and knowledge, and joy: and it is atma, which is the form of joy.

He said this must be said, and he knew this must be known.

Its first letter is alef maftouh (open): its second letter is vau mazzmoum (with the vowel ou): and its third letter is mim resting: and its fourth letter is nim matra; which has the shape [x] djezm: the fifth letter (5) of it is a point (lineola): and the sixth (sixth part) of it is nad; that is the voice (sound).

They say this name tark for this reason, that when he reaches the shore (to the shore) he says that he is from the sea of ​​the world.

From this very respect, they also say that tar.

And Djaknoulak ([x]) Bherdouadj, his disciple, said: understand that, passing from (through) the maschghouli of this name, you are

And whoever is a maschghoul with this name, this very name [x] makes his maschghoul come from the bond of the existence of the visible body, and old age, and death, and from the fear of the whole world, with the shore (to the shore): from this very thing with regard to this, they say, by making him pass from the sea, and by making him arrive at the shore.

Whoever wishes to know [x] Brahm, and will pronounce this name, which is the form of [x] Brahm: from all sins that he has passed away, he may reach the shore; and be freed from death; and from the sin [x] of killing [x] Brahman also be freed: and from the sin [x] of killing (carrying away) a fetus (giving birth, bringing about an abortion), also be freed: and from the sin [x] of killing [x] Bhadri ( a mighty, illustrious soldier), who has been slain by deceit, let him be freed: from all the worlds, as he has passed, let him obtain deliverance.

Anyone who hears this Oupnek'hat, in this very way, being liberated from everything, obtains liberation (absolute, bliss), and knows that, in the blessed places, which is the seat of liberation, it is, and it is achieved without ceasing.

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

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

Oi rek'heschiran, propter expositionem cognitionis veri (entis), unus alterum (vicissim) tit petitum habuit (vocavit), congregati fuerunt: et hoc [non] a propter illud fuit, quod, unus alteri convincendo confusionem daret (pudorem suffunderet); quin imo propter illud fuit, quod, ab uno alter verificationem veri monstrent (eliceret).

Beschouamtr, propter ostensionem scientiae suae, prius ab aliis dixit: illud quod in terra et coelo est; et sine motu est; et in medium sui ipsius ullam rem non adducit; et omnis res, ipsa cum seipsa (per seipsam) in id ingressa est; simile [x] bhout akasch, quod, ipse, sine motu est, et omnis res in eum intrat, et in aliquid non intrat: et nubes rugientes, quod a fulgure coruscantes sunt, et vocem terrificam habent, in medio illius iter faciunt1 [Ms. nat. mikonand, faciunt. In meo ms. mikonad, facit.]: cum scivit ego [x] scire meo) ipsum illud Brahm est; cum hac ratiocinatione (hoc argumento), quod; id ab igne (si) faciant urere, et ab aqua id uvidum efficiant; et cum funibus pelliceis id ligent, et nodos dent (firmiter constringant); et cum malleis ferreis id contundant; et ex acu ei foramen faciant; et clavos magnos in id infra ferant; et clavos ferreos in eo contundant (vi magna percutiant); et lutum super idem illiniant; et cum dolabra id radant (incidant); et cum corde id aperiant (cor ipsum perforent): et hae res ullum in eo indicium (vestigium, ullam impressionem) non facit (faciunt); et in vinculum alicujus non intrat; et ab eo aliquis non potest, ut transivit, ivit (abire, effugere).

Djamdkan rek'heschir hoc verbum approbatum non fecit; cum respectu illo, (ideo) quod, illud quod in terra et coelo est, [x] perire capax est, et limitatum est; et cum corde cum attulisset (recogitans), quod hoc inter terram et coelum est, et dixit: o Beschouamtr! haec expositio, quod (quam) tu fecisti [expositio] hujus mundi fezza est: et hoc ego magnitudinem [x] Brahm (esse) scio, non Brahm (ipsum): hic mundus fezza etiam in medio ejus est.

Quisquis hunc mundum fezza, quod magnitudo ejus est, in medio [ejus] (esse) ut scivit, cum mundo fezza maschghouli facit; quemadmodum mundus fezza in medio ejus est, is etiam in medio [x] Brahm destructus (annihilatus) fiat.

Et quisquis ipsum hunc mundum fezza, Brahm (esse) ut scivit, maschghouli facit, is semper in molestia exitii sit.

Proinde eum (mundum fezza) magnitudinem [x] Brahm, in medio [x] Brahm (esse) ut scivit, (homo) cum eo (ei) maschghouli faciat, non [x] Brahm (ipsum esse) ut scivit (reputans).

Alter a Djamdkan petiit, quod: tu quam rem scis, quod semper erit mansura, et [x] perire (excidii) capax non est.

Djamdkan dixit: illud quod terra et coelum in medio ejus est; et terrae et coelo in medio sui ipsius locum dedit; et id ullam rem pulvinar (fulcimentum) non habet; et ulla persona, cum eo (ad id) non potest pervenit (pervenire), et id non potest vidit; et super id ulla res circumdans non potest fit (esse): cum scivit ego ([x] scire meo) ipsum illud Brahm est; cum hac ratiocinatione, quod; spherae mundorum multum (plurimorum) in eo circuunt, et periens (pereuntes) non fiant, et non cadant, et non errent (in cursu suo), et plenum non efficiantur (fessoe, revolutionem non cessent): si omni (tota) vita aliquis currat, cum eo (ad id) non potest pervenit, et id non potest vidit (videre).

Plures id dicunt, quod aqua est: et plures id dicunt, quod obscuritas est: et plures id dicunt, quod lux est; [et plures id dicunt, quod fulgor est:] plures id dicunt, quod pran est: et plures id dicunt, quod akasch est: et plures id dicunt, quod atma est.

Bhardouadj rek'heschir, hoc approbatum non fecit, et dixit: personae quod id, quod, has res quod memoratum fit (memoratas esse) sciunt1 [Sic ms. nat. in meo ms., errore amanuensis, namidanand, non sciunt.], illae etiam principale veritatis ejus non intellexerunt; cum respectu illo, quod aliquid (res) quod tu intellexisti, hoc etiam [x] perire capax est; propter illud quod, illud quod in intra totum mundum est, cum causa limitatum id esse (quia limitatum est, id) (in eo) defectum productum facit: hoc etiam, cum respectu [x] extra esse e toto mundo, et cum (in) eo defectum simul facit pervenire.

Hoc etiam ego magnitudinem [x] Brahm (esse) scio; non, Brahm (ipsum).

Hoc circumdans totum mundum, quod bhout akasch est, et etiam in medio ejus est.

Et quicunque, hunc bhout akasch, quod magnitudo ejus est, in medio [ejus] (esse) ut scivit, cum ([x]) bhout akasch maschghouli facit; quemadmodum bhout akasch in medio ejus est, is etiam in medio [x] Brahm destructus (annihilatus) fiat.

Quicunque, ipsum hunc bhout akasch [x] Brahm ut scivit, maschghouli facit, is peccator fiat, et semper in molestia exitii sit.

Et quicunque hunc bhout akasch in medio (ejus esse) ut scivit, cum ([x]) bhout akasch maschghouli facit, vitam perfectam (integram, centum annorum) obtinet, et omne submissum sibi ipsi facit.

Alius a Bhardouadj petiit, quid: tu quam rem scis, quod semper erit mansura, et [x] perire capax non est?

Bhardouadj dixit: lux, quid in disco solis, quod semper gyrans est, et coruscans est, et sicut ignis accensus est (ardet), et multum lumen est, et attractum faciens omne est: cum scivit ego ([x] scire meo) ipsum illud (illa lux) Brahm est; cum hac ratiocinatione, quod, semper uno modo est; e procul et prope aequale (par) apparet; et ex omni latere lux ejus (disci solis) vultu cum vultu (facie ad faciem) est; et propter [x] obtinere id, velocitatem et agilitatem et saltum faciunt (exhibent); volunt, quod id obtineant (attingant, apprehendant); sed id non obtinent, cum eo non perveniunt; e prope, procul (esse) apparet, et e procul, prope: super magnitudinem ejus aliquis victor non potest fit (esse).

Goutam rek'heschir, hoc verbum approbatum ut non fecit, dixit, quod; hoc etiam [x] perire capax apparet, quod, lux ejus etiam in disco ejus ligata facta, (hoc modo) mansit.

Lucem ejus scius et non scius, quod sine intellectu et vilis sunt, et in insulis et montibus sint, quod liber divinus cum illis non pervenit: hi etiam, cum solummodo intuitum facere super id, lucem ejus vident: et lux [x] Brahm ex illa divisione (specie) non est, quid nisi docti (doctis exceptis), illam aliquis possit vidit (videre).

Ego lucem solis, magnitudinem [x] Brahm scio.

Quisquis lucem solis, magnitudinem [x] Brahm (esse) ut scivit, hoc modo maschghouli facit, porschi, quid in disco solis est, et lucidus est, et cum colore auri est, et cum colore auri radios habet, et ex ungue pedis usque ad caput in integro (totus) lumen est; quisquis cum luce (luci) solis hujus modi maschghouli facit, in omnibus animantibus (inter omnia animantia) magnus factus; pulvinar et protectio omnis (entis) effectus, vitam naturalem (perfectam) obtinet, et omne in umbra ejus sint.

Hic sol, quod oriens fiat, a magnitudine [x] Brahm non potest transiit (effugere): quin imo, submissus ei est, et cum verbo ejus (illius mandato) ortum facit.

Quisquis solem, ipsum cum seipso (per seipsum), orientem ut scivit, cum eo (ei) maschghouli facit, is peccator est, et semper in molestia exitii sit.

Quisquis lucem solis, magnitudinem [x] Brahm (esse) ut scivit, maschghouli facit, et scit, quod cum verbo ejus oriens est, lucem magnam obtinet, id est, Lucem-Ens, et cum vita naturali (ad vitam naturalis diuturnitatis) pervenit; et omne in umbra ejus sint: (sic est) quisquis, hoc modo ut scivit, maschghouli facit.

Alius a Goutam rek'heschir petiit, quod, tu, quam rem scis, quod semper erit mansura, et [x] perire capax non est?

Goutam dixit: fulgur (et fulmen, barki), quod coruscans est, et in perfecta saltatione est; e procul, prope apparet; et e prope, procul: quidquid quod ferant (mittant), e celeritate, aliquis (quisquam id) non potest obtinuit (assequi, attingere): cum scivit ego ([x] scire meo) ipsum illud Brahm est.

Beschescht rek'heschir, hoc verbum approbatum ut non fecit, dixit: e rugitu nubis et coruscatione fulgur (et fulmen) cognitum fiat; et post ab illo (deinde) non existens efficitur (evanescit). Scius et non scius, cum [x] solummodo intuitum facere, ambo id, cum uno alter (alter alteri) ostendunt; et lux [x] Brahm ex illa divisione (specie) non est, quod, nisi docti, eam aliquis possit vidit (videre): docti lucem [x] Brahm cum (in) corde suo ipso vident.

Ego fulgur (et fulmen) [et lucem ejus] magnitudinem [x] Brahm scio; non, Brahm (ipsum).

Quisquis fulgur (et fulmen) magnitudinem [x] Brahm ut scivit, cum eo (ei) maschghouli facit; is etiam cum magnitudine (ad magnitudinem) ut pervenit, vitam naturalem obtinet, et omne in umbra ejus sint.

Quisquis fulgur, ipsum cum ipso (a seipso), coruscans scit, is peccator magnus est, et semper in molestia exitii sit.

Quisquis coruscationem fulguris magnitudinem [x] Brahm ut scivit, cum eo (ei) maschghouli facit, et scit quod cum verbo (jusso) ejus coruscans est; (is) magnitudinem [x] Brahm obtinet, et cum vita naturali (ad vitam naturalem) pervenit: et omne in umbra ejus sint.

Alius a Beschescht petiit, quod; tu, quam rem scis, (quod) semper erit mansura, et [x] perire capax non est?

Beschescht, in cor ut attulit (mente recogitans), dixit, quod: quidquid addictionem (appropriationem) huic et illi super eo non potestas fecit (de quo non possunt dicere: hoc et illud est), illud Brahm est.

Et ille Brahm, atma est; quod finem non habet; et senectam non habet; et hoc littus et illud littus non habet; et eum extra et intra non potestas dixit; et omne scit; et lux pura est; famem et sitim non habet; et faciens transire e mari non scientiae est; et lux ejus in corde est; et infra ferens (absorbens) omnem mundum (est); et omne submissum ei est; rex omnis (entis) est; et locus [x] esse omne est; et ulla res super eum victor non est; primum omnis est; et postremum omnis est; et dignus laudatione est; et totum mundum in seipso servatum habuit.

Nati (posteri) [x] K'hak1 [Ms. nat. Kapl, cui proinde hoc opus posterius foret.] rek'heschir, propter [x] invenire hunc atma maschghouli igni Beischvantr fecit (fecerunt): et in omnibus korbanha, ipsum hunc atma Andri, quod ferens (sublevans) onera gravia turmarum militarium est, et faciens [x] djakha est, et multum magnus est, et approbatum faciens [x] korbanha est: propter custodiam mundanorum (hunc mundum habitantium), et omne (omnes) primum eum petunt, et cum [x] aiethai [x] Beid ei elogium faciunt.

Et totus mundus thesaurus ejus est; et occidens [x] schaittani est, quod coluber nomen ejus est.

Et ille Andr in mari circumdanti sit (in oceano est); cum potentia sua ipsa omni virtutem dat: (eum) ut scivimus, in initio cujusvis actionis nomen ejus sumimus.

[Omnes] rek'heschiran illud verbum [x] Beschescht ut audiverunt, approbatum fecerunt, quod [x] Brahm hoc modo oportet (scire): et [omnes] [x] humilis submissio cum loco ut attulerunt, discipuli ejus redditi sunt (evaserunt).

Igni humilis submissio: [x] Andr humilis submissio: [x] Pradjapat humilis submissio: [x] Brahm humilis submissio.

Absolutum fit Oupnek'hat Ark'hi, ex Athrban Beid (desumptum).

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

Oi rek'heschiran, because of the exposition of the knowledge of the truth (of being), one had the other (in turn) requested (called) a tit, they were gathered: and this was [not] because of that, that, by convincing the other, one would give confusion (smell shame); nay, it was for that reason, that they should show (elicit) the verification of the truth from one another.

Beschouamtr, because of the display of his knowledge, said before others: that which is in earth and heaven; and it is motionless; and he does not bring any thing into the midst of himself; and every thing entered into it with itself (through itself); like [x] bhout akasch, which, itself, is motionless, and everything enters into it, and nothing enters into it: and roaring clouds, which are sparkling with lightning, and have a terrible voice, make their way in the midst of it [Ms . born Mikonand, they do. In my ms. mikonad, he does.]: when he knew that I [x] know mine) that very thing is Brahm; with this reasoning (this argument), that; (if) they make it burn with fire, and make it invisible with water; and they bind it with leather cords, and tie knots (fasten them firmly); and they beat it with iron hammers; and let them make a hole for it with a needle; and let them drive great nails into it below; and they hammer iron nails into it (they break with great force); and smear the clay over the same; and when the sheaves shave it (fall); and with the heart they should open it (pierce the heart itself): and these things do not make any indication (trace, any impression) in it; and he does not enter into the bond of any one; and no one can escape from him, as he has passed over, he has gone.

Djamdkan rek'heschir did not approve of this word; with regard to that, (idea) that what is in earth and heaven is capable of perishing, and is limited; and when he had brought it to his heart (reflecting) that this is between earth and heaven, he said: O Beschouamtr! this exposition, which (what) you have done [exposition] is the fezza of this world: and this I know to be the greatness [x] of Brahm, not Brahm (himself): this world is also the fezza in the midst of it.

Whoever fezzas this world, which is its greatness, in the midst [of it] (to be) as he knew, with the world fezza maschghouli; just as the world is broken in the midst of it, let it also be destroyed (annihilated) in the midst [x] of Brahm.

And whoever fezza this world itself, as he knew Brahm (to be), makes a maschghouli, let him always be in the trouble of destruction.

Therefore he (the world fezza) the greatness of [x] Brahm, in the midst of [x] Brahm (to be) as he knew, (man) to make maschghouli with him (him), not [x] Brahm (himself) as he knew (reputing).

The other asked Djamdkan that: you know what a thing is, that it will always remain, and [x] is not capable of perishing (extinction).

Djamdkan said: that which the earth and the sky are in the middle of it; and he gave himself a place in the midst of earth and heaven; and that has no relation to the pillow (support); and no person, with it (to it) cannot reach (reach), and cannot see it; and on top of that no surrounding thing can come (to be): when I knew ([x] mine to know) that very thing is Brahm; with this reasoning, that; the spheres of many (many) worlds circle in it, and do not become perishable (peruent), and do not fall, and do not err (in their course), and do not become full (weary, do not cease revolution): if every (whole) life someone he runs, he cannot reach it, and he cannot see it.

Many say that it is water: and many say that it is darkness: and many say that it is light; [and many say that it is lightning:] many say that it is pran: and many say that it is akasch: and many say that it is atma.

Bhardouadj rek'heschir, did not approve of this, and said: the persons that that, that, these things that are mentioned are known (to be mentioned)1 [Sic ms. born in my ms., the error of amanuensis, namidanand, they do not know.], they also did not understand the main truth of it; with respect to that, that something (thing) which you have understood, this [x] is also capable of perishing; for the reason that, that which is within the whole world, with the reason that it is limited (because it is limited) (in it) causes a defect to be produced: this also, with respect [x] to be outside of the whole world, and when (in ) at the same time causes failure to arrive.

I also know this to be the greatness [x] of Brahm; no, Brahm (himself).

This surrounds the whole world, which is bhout akasch, and is also in the midst of it.

And whoever knows that this bhout akasch, which is his greatness, is in the midst [of it], when ([x]) bhout akasch maschghouli; just as bhout akasch is in the midst of it, let it also be destroyed (annihilated) in the midst [x] of Brahm.

Whosoever, as he knew this very bhout akasch [x] Brahm, commits maschghouli, he becomes a sinner, and is always in trouble of destruction.

And whoever knows that this bhout akasch is in the middle (of his being), when ([x]) he makes bhout akasch maschghouli, he obtains a perfect life (complete, one hundred years), and he makes everything submitted to himself.

Another asked Bhardouadj, what: what thing do you know, that will always remain, and [x] is not capable of perishing?

Bhardouadj said: light, what is in the disk of the sun, which is always rotating, and is flashing, and like a fire that is kindled (burns), and there is a lot of light, and everything is attracted: when I knew ([x] my knowledge) itself that (that light) is Brahm; with this reasoning, that it is always in one way; from far and near it appears to be equal; and from every side its light (the disk of the sun) is face to face (face to face); and for the sake of [x] obtaining this, they make (exhibit) speed and agility and jump; they want to obtain it (reach, grasp); but they do not obtain it, they do not reach it; from near it appears (to be) far, and from afar, near: over its greatness no conqueror can become (to be).

Goutam rek'heschir, this word approved as he did not, said that; this [x] also appears to be capable of perishing, because, its light also being bound up in its disk, it remained (in this way).

The light of it, knowing and unknowing, because they are without understanding and lowly, and are on islands and mountains, because the divine book did not reach them. There is no such division (in particular), what can anyone see except the learned (except the learned).

I know the light of the sun, the greatness [x] of Brahm.

Whoever knows the light of the sun, the greatness [x] of Brahm (to be), in this way makes maschghouli, porschi, what is in the disk of the sun, and it is bright, and it is with the color of gold, and it has rays with the color of gold, and from the nail of the foot to to the head there is an entire (whole) light; whoever makes a maschghoul of this kind with the light of the sun is made great among all living things; the cushion and protection of every (being's) effect, obtains the natural (perfect) life, and let all be in its shadow.

Here the sun, which is rising, cannot pass (escape) from the greatness [x] of Brahm: nay, he is submitted to him, and with his word (by his command) he makes the rising.

Whoever makes maschghouli with the sun, with himself (through himself), as he knew it, is a sinner, and is always in the trouble of destruction.

Whoever knows the light of the sun, the greatness [x] of Brahm (to be), makes a maschghouli, and knows that with his word rising, he obtains a great light, that is, the Light-Being, and with natural life (to the life of natural longevity) ; and let all be in his shadow: (so it is) whosoever, as he knew, commits a maschghouli.

Another asked Goutam rek'heschir, that, you, how do you know that it will always remain, and [x] is not capable of perishing?

Goutam said: lightning (and lightning, barki), which is flashing, and is in a perfect dance; from a distance, it appears near; and from near, far: whatever they carry (send), from speed, no one (anyone) can obtain (achieve, reach): when I knew ([x] mine to know) that very thing is Brahm.

Beschescht rek'heschir, this word was approved as he did not, he said: from the roaring of the cloud and the flashing of lightning (and lightning) be known; and after that the non-existent is made (disappears). Knowingly and unknowingly, when [x] is the only way to make an observation, both of them show it with one another (one to the other); and the light [x] Brahm is not from that division (in particular), because, except for the learned, anyone can see it: the learned see the light [x] Brahm with (in) their own heart.

I know the lightning (and lightning) [and its light] the greatness [x] of Brahm; no, Brahm (himself).

Whoever has lightning (and lightning) the greatness [x] of Brahm, as he knew, makes maschghouli with him (him); even when he reaches greatness, he obtains natural life, and all things are in his shadow.

Anyone who shines with himself (by himself) knows that he is a great sinner and is always in trouble for destruction.

Whoever knows the flashing of lightning the magnitude [x] of Brahm, makes a maschghouli with him (him), and knows that with his word (command) it is flashing; (he) obtains the greatness [x] of Brahm, and with natural life he reaches (to natural life): and all things are in his shadow.

Another asked from Beschescht that; what thing do you know, (that) it will always remain, and [x] is not capable of perishing?

Beschescht, as he brought it to his heart (reflecting in his mind), said that: whatever addiction (appropriation) this and that did not have power over him (of which they cannot say: this and that is), that is Brahm.

And that Brahm is atma; which has no end; and he has no old age; and this shore and that shore do not have; And he said that he had no power outside or inside; and he knows everything; and the light is pure; he has no hunger and thirst; and making to pass from the sea is not knowledge; and his light is in the heart; and below bearing (absorbing) all the world (is); and everything is submitted to him; he is the king of all (beings); and place [x] is everything; and no thing is victorious over him; first is all; and the last is all; and he is worthy of praise; and he kept the whole world in himself.

Born (after) [x] K'hak1 [Ms. born Kapl, to whom, therefore, this work would be later.] rek'heschir, because of [x] finding this atma maschghouli in the fire of Beischvantr (they did): and in all korbanha, this very atma Andri, which is carrying (relieving) the heavy burdens of the military troops, and doing [x] is djakha, and he is much great, and doing approved [x] is korbanha: for the protection of the worldly (dwellers of this world), and all (everyone) first ask him, and with [x] aiethai [x] Beid they praise him.

And the whole world is his treasure; and the west [x] is Schaittan, because the snake is its name.

And let that Andr be in the surrounding sea (he is in the ocean); since by his own power he gives power to all: (him) as we know, at the beginning of every action we take his name.

[All] rek'heschiran that word [x] Beschescht as they heard, they approved, that [x] Brahm in this way should (know): and [all] [x] humble submission with the place as they brought, his disciples returned (escaped ).

Fire humble submission: [x] Andr humble submission: [x] Pradjapat humble submission: [x] Brahm humble submission.

Oupnek'hat Ark'hi becomes absolute, from Athrban Beid (taken down).

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

Brahm, [x] Brahma in medio floris niloufar (nenuphar) productum fecit.

Brahma, quod (quando) productus fit (fuit), cogitationem fecit, quod; quodnam unum kalmek (verbum, sermo) est, quod ex illo omnia desideria superveniat (exeat, impleantur), et ex illo omnem (omnes) mundos, et omnes Fereschtehha, et omnes (libros) Beidha, et omnia korbanha, et omnes mercedes, et omne motum, et non motum intelligam?

Hoc ut recogitavit, derelictionem omnium voluptatum fecit.

E derelictione voluptatum, illud unum kalmeh vidit et scivit: et illud kalmeh e duabus (figuras) compositum, et quatuor matra est; [id est, compositum efficere alef et vau simul, et min quiescens, cum (sono) nasali, est: ex his tribus nomen magnum absolutum fiat]: et (hoc kalmeh) circumdans omne est; et dominus omnis (rei) est; et semper novum est; et sermo (loquela) Creatoris est; et ipsum etiam Creator est; mokel ejus etiam Creator est.

A [x] obtinere hoc kalmeh, Brahma omne (omnia) desideria, et omnes mundos, et omnes Fereschtehha, et omnes (libros) Beidha, et omnia korbanha, et omnes voces, et omnes mercedes, et omnia animantia, (et) motum et quiescens, obtinuit.

E figura prima, aquam et veritatem [x] collectum ostendere (efficere) aquam res dispersas, scivit.

Et e figura secunda, ignem, et lumen ignis scivit.

Et e matrai primo, quod akar est, terram; et ignem; et vegetabilia; et (librum) Rak Beid; nomen primum [x] unificationis kalmeh, quod vox bhour est; et mensuram kaitri; et novem aiet (libri) Sam Beid; et tractum orientis; et duos menses tempestatis sanbat (veris); et, in corpore, loquelam et linguam, et voluptatem capere linguam: hanc quantitatem rerum intellexit.

Et e matrai secundo, quod aokar est, mundum [x] fezza; et ventum; et nomen secundum [x] kalmeh unificationis, quod vox bhou est; et mensuram tarschetap; et quindecim (15) aiet alia (libri) Sam Beid; et tractum occidentis; et duos menses tempestatis aestatis (caloris); et, in corpore, [x] pran, et nasum, et odoratum [nasi]: hanc quantitatem rerum intellexit.

E matrai tertio, quod makor est, mundum [x] Behescht; et solem; et (librum) Sam Beid; et nomen tertium [x] kalmeh unificationis, quod vox souh est; et mensuram djakti; et septemdecim aiet (libri) Sam Beid; et tractum septentrionis; [et] duos menses tempestatis pluviae; et, in corpore, lucem, et oculum, et visum oculi: hanc quantitatem rerum intellexit.

E matrai quarto, quod cum figura nazalis (soni) est, et aquam; et lunam; et (librum) Athrban Beid; et astra; et e [nomine] integro (absoluto) Oum, [x] djiw atmai suum; id nomen quartum [x] kalmeh unificationis, quod vox ghanneh (nazale) est; et mensuram anschetap; et viginti et septem aiet alia (libri) Sam Beid; et tractum meridiei; et duos menses tempestatis hiemis; in corpore, cor; et scientiam, et [x] scitum (cognitum): hanc quantitatem rerum intellexit.

Et cum [x] audire vocem (sonum), quod e [x] makar et e [x] djezm makar (makar quiescente) apparens fiat (exit), portiones (libri) Beid; et productio(nem); et [x] perire mundum; et responsiones, et quaestiones (libri) Beid; et mantrhai magna; et Oupnek'hata; et praeceptum (vel) prohibitum (libro) Beid; et septem nomen (nomina) [x] kalmeh unificationis, quod, Bradhast, et Krat, et Drhast, et Mhit, et Tat, et Sam, et Oum sit; et septem sor, id est, septem voces; id est, sonu(m) (tonum, echo, stridorem), quod omnia Oupnek'hata ex illo supervenit (prodierunt); et instrumenta videntem (instrumenta tractandi artem); et saltationem; et locutionem; et diversa instrumenta: hanc quantitatem rerum intellexit.

Et omnes melodias, cum rege [x] mohelan (praefectorum) melodiae, (qui) Tschetrratheh nomen habet; et lucem fulguris; et mensuram Brahti, quod magna mensurarum est; et triginta et tria (33) aiet alia (libri) Sam Beid; et tractum supra, quod unquam mutatus non fiat; et quatuor menses duarum tempestatum, quod Adzir (Ader), et Dei, et Bahman, et Esfendar1 [Hi quatuor ultimi menses anni antiquorum Persarum sunt. Zendavesta etc. T. 2. p. 525.] sit; et, in corpore, aurem, et vocem, et auditum: hanc quantitatem rerum intellexit.

Hoc Pranou, quod unum kalmeh est, unum aiet integrum (absolutum) est, quod prius a cogitatione et mortificatione [x] Brahma etiam apparens fuit (extitit): ipsum hoc, Brahm est, et semen (libri) Beid est; et ex ipso hoc Pranou omnia mantrhai apparens fit (apparentia fuerunt).

Et Pranou hujus modi res est, quod: unquam [x] mantrha sine mortificatione, et sine servitio directori (praestito), et in temporibus quod (quibus) prohibitum est legere illud, (illa) non legat; ex [x] illud legere, defectus in illis mantrha fiat; et virtus illorum minor fiat; et vetustum (debilia) fiant; id est, vestigium non largiantur (nullum effevtum producant, si absque poenitentia, conslio directoris, et tempore vetito pronuncientur): e [x] dicere hoc pranou, quod pranou quod vis (virtus libri) Athrban Beid est, omnibus illis mantrha virtutem et vestigium largitur; et e defectu cum perfectione (ad perfectionem) facit pervenire; et illa mantrha tendens (conversa) [cum dicente (ad dicentem) ipsa] fiant, et vestigium (impressionem, effectum) largiuntur.

Quemadmodum parvulus, quod, in tempore [x] ponere foetum; si torvus venit, causa exitii (mortis) matris fiat; et si rectus venit, causa liberationis matris efficitur: ipso hoc modo, pranou, quod (in) principio et fine [x] mantrhai dicunt (pronunciant), mantrha recte cum recte veniunt (recte et feliciter procedunt, expromuntur), et vestigium largiuntur: ipso hoc modo, in principio et fine operis [x] korbanhai, [x] pranou oportet dicere; quod, ex ipso hoc pranou, korban aine defectu et perfectum fiat.

Et in loco alio [x] mantr (libri) Beid etiam dictum fuit, quod pranou unum aieti est, quod in initio omnium actionum dictum fiat, et in perfectione (absolutione, fine) cujusvis actionis etiam dictum fiat.

Illud aieti, quod unum kalmeh est, akasch magnus est; et omnes mokelan et Fereschtehhai in medio ejus sint.

Quisquis id non scit, cum aiethai aliis (libri) Beid ei quid actio est (ad quid ei inserviunt alia aiethai)? et illi, quod (qui) id sciunt, et cum ente (ad ens) sine cessatione perveniunt.

Ipsum hoc kalmeh, Pranou est.

Quicumque Brahmani volitionem (alicujus rei) habuerit, oportet quod, tribus (3) nocte-die (diebus) [x] fakeh faciat, (paupertatem exerceat), et paleam lectum ut fecit, vultu cum oriente (ad orientem) silens sedeat; et quovis nocte-die mille vice (vicibus) mentionem [x] pranou in corde faciat: quidquid quaesitum habuerit (voluerit), acquisitum fiat (erit); et quodvis opus quod facit, mercedem illius obtinet (obtinebit).

Brahmen absolutum fit (est).

***

Brahmen.

Cum (in) Soudha nomine, urbe [x] Andr, e quatuor latere (lateribus) oi Djenian occisionem fecerunt; et oi Fereschtehha metu capti fuerunt; quod his Djenian cladem (stragem) quis erit daturus?

Filium magnum Creatoris, quid Oum est, viderunt; id est, e Creatore prius ab omni hoc kalmeh apparens fuit (prodiit): ex hoc respectu (idcirco) filius magnus (primus), Creatoris dictum (est)].

Cum ([x]) Pranou dixerunt, quod; tu, quod ab omnibus nobis magnus (major) es, cum auxilio tuo volumus quod super [x] Djenian victoriam obtineamus.

Pranou dixit, quod, si ego operationem vestram (negotium vestrum) facio, a vobis cum me quod emolumentum (lucrum) erit perventurum?

Illi dixerunt: quidquid tu (vis), dic.

Pranou dixit: hoc [vobis] dicam; quod: primum quoad (me), super linguam non afferent oi Beid'khanan (Beid-lectores), (librum) Beid non legant: et si me super linguam ut non attulerunt, (librum) Beid legunt, (liber) Beid cum eis mercedem [non erit daturus], et vestigium (fructum) non largiatur.

Illi approbatum fecerunt.

Oi Fereschtehha in loco, quid (quo) korban erat, cum tractu septentrionis, [in] illo loco propter bellum [x] Djenian praeparati fuerunt: et ex illo loco, [x] Oum ut dixerunt, et euntes facti, cum Pranou, [x] Djenian stragem dederunt.

Ex hoc respectu (idcirco) in omnibus actionibus, [x] Pranou oportet pronunciet (pronunciare).

Quisquis hoc Pranou non scit, in ullam actionem potestatem non habet (nihil agere potest): et quisquis hoc scit, (libri) Beidha in potestate ejus sint.

Ex hoc respectu, si in principio (libri) Rak Beid pronunciant, Rak Beid fiat: et si in principio (libri) Djedjr Beid pronunciant, Djedjr Beid fiant: et si in pricipio (libri) Sam Beid pronunciant, Sam Beid fiat: et in quovis opere, quod initium cum eo (per illud, ab eo) faciunt, illud forma illius operis fiat; et in [x] pronunciare forma ipsum est.

Brahmen absolutum fit (est).

***

Brahmen.

[A Pradjapat ], [x] Oum ut dixerunt, petierunt, quod; principium hujus kalmeh quid est? et ratio [x] dicere id, quid est? et cum qua re id miscent? id cum voce (generis) masculini et (aut) feminini, et non his duobus (neutrius generis) dictum fiat? et vel id cum forma unici (modo verbi unicum exprimente, unum, singulare); et assimilationis, (duo); et collectionis (omne, plurale) dictum fiat? vel, illud ou (id) potestas dixit (possunt dicere); vel, azoust (ab eo est) potestas dixit; vel, baoust (cum eo est) potestas dixit; vel, daroust (in eo est) potestas dixit; vel, baraioust (propter id est) potestas dixit; vel, azan oust (ex illo id est) potestas dixit; vel, ourast (ei est) potestas dixit? et ex [x] adjunctionem facerte cujus rei cum eo, significationem ejus potestas scivit (possunt scire)? et id voce depressa pronunciant; et vel media pronunciant; et vel alta pronunciant?

Et ulla littera alia est, quod (quam si) in principio ejus ingressam faciant (ei proeponant), significationem aliam productam faciant? et alteratio (differentia) et mutatio in vocibus (syllabis) ejus est?

Et explicatio ejus, quid est?

Quae resab eo figuram sumit? et id, a quo figuram sumpsit?

Et matrai ejus quot sunt? et compositio ejus quanta est? et littera (litterae) ejus quot est (sunt)? et vox (vocabulum). ejus quot est? cum qua re conjunctum est? et eductio (sedes eductionis) ejus in corpore, quo loco est?

Et modus [x] enuntiare id, quisnam est? et facientes discere id, cum qua ratione (quomodo) cum pronunciante (pronunciantem) edoctum faciunt?

Et mensura ejus, quid est? et color ejus quid est?

Et petierunt, quod; caput [x] pranou quodnam est?

Et numerus [x] pronunciare (quot vicibus) id, in quolibet opere, quam multus est?

Et explicatio ejus, in quonam kessah est?

Et (liber) Rak Beid in quanam littera ejus est; et Djedjr Beid in quanam littera ejus est? et [Sam Beid in quanam (littera) ejus est]?

Et propter quid oi Beid khanon ([x] Beid lectores) in principio omnium actionum id pronunciant?

Et o mokel ejus, quodnam est?

Et hora bona (fausta) ejus, propter [x] legere, in operibus, quodnam (quoenam) est?

Et explicatio vocum (syllabarum) ejus, quo loco est?

Et locus (sedes) ejus, quodnam (quisnam) est?

Et ex quo loco apparens factum est (prodiit)?

Et, in corpore, cum qua [x] appropriationem (addictionem) habet?

Pradjapat [dixit], quod has triginta sex (36) quaestiones partem (divisas) ut fecerim, [x] pranou explicatum [sum] facturus.

1 [Haec [x] OUM seu PRANOU, magni Creatoris filii, Dei nominis, pronunciationis et efficaciae expositio, conferri potest cum Hebraeorum super tetragmate, nomine JEHOVA, praecipuo Cabbalae practicae Judaeorum praesidio, commentariis. (Joh. Christoph. WOLFII Bibliotheca Hebraica 1715-1733, vol. II, p. 2215). Vide et infra, N.° CLXXIII- CLXXX.] Principium ejus, ab (aqua) est; et plures principium ejus, av dicunt: cum significatione prima, circumdans (omne) est; et: cum significatione secunda, nutriens (servans): et sensus [x] circumdans (esse), superior a qualitate nutritionis est: proinde ab factum est, cum respectu illo, (ideo) quod, quemadmodum Brahm circumdans omne est, id etiam circumdans (et comprehendens) omne fiat.

Et ratio (modus) [x] dicere id, etiam cum modo compendii (omnes litteras simul), et etiam cum modo divisionis (litteris separatis): id est, si unam litteram illius nominis dicunt, ipsum illud cum sensu superveniat (sensus ejus exit); et si omnes litteras cum una vice dicunt, ipse ille sensus superveniat.

Et quamlibet litteram quod cum eo miscent, illa littera, quamvis in enunciationem non ingrediatur, attamen cum significatione (sua propria) illa in [x] pranou ingreditur.

Et, e pronunciatione, et masculinum (genus), et femininum in [eo] alteratione (differentia) et mutatione non est.

Id alta (voce) pronunciant.

Ei cum masculino (genere) et feminino, et non his ambobus (neutro) appropriationem aequalem potestas fecit (possunt facere).

Id etiam omne, potestas dixit (possunt dicere).

Id, etiam potestas dixit.

Et ab eo, etiam potestas dixit.

Et cum eo, etiam potestas dixit.

Et in eo, etiam potestas dixit.

Et propter id, etiam potestas dixit.

Et ex illo id (est), etiam potestas dixit.

Et ei est, etiam potestas dixit.

Relatio (respectus) ejus cum omni aequalis est.

Et e mutatione (in, ab) [x] alef maftouh (aperti), quod a est, aou factum est.

Et e mutatione [x] b, mim cum djezm, quod mim (quiescens) est, factum.

Et ex his duobus figuras unum nomen Oum factum est.

Et matrai ejus tria (3); id est, alef, et vau, (et mim).

Et id cum tribus (3) mad pronunciant.

Et [x] nim matrai quartum ejus, mim cum (sono) nasali est.

Cum hac ratione (hoc modo) tria (3) et dimidiatum matra fiat.

Eductio (emissio) [x] alef ejus, in corpore, duo labium (labia) est (sunt).

Et propter [x] pronunciare hoc kalmeh duo locus (loci) est: cum [x] dicere aou, guttur expansum fiat: et cum [x] dicere mim, quod utrumque labium simul venit (duo labia conjunguntur).

Et litterae hujus nominis separatum est (singulares sunt), [et] compositum non est.

Et cum [x] conjungere [x] djezm cum hoc nomine, significationem  aliam productum non facit (sensum non mutat).

Et id demissa (voce) etiam possunt pronunciavit (pronunciare); et media etiam possunt pronunciavit; alta etiam possunt pronunciavit.

Ei super unico, et assimilatione1 [Ms. nat. tasnieh, duali numero.], et collectione, super omni appropriationem potestas fecit (id, unum, duo, omnia, possunt dicere).

Et magni praecedentes illud cum modo (sic) legebant (pronunciabant), et scitum (per disciplinam traditum) faciebant, quod discipulis, ex indigentia, (opus) harum quaestionum non maneret; et, cum solummodo [x] audire, intelligerent quod, cum qua ratione oportet legit (pronunciare).

E posterioribus (recentibus) in regno [x] Kanoudj, doctus, linguam adducens (facundus), Anheh nomen habebat. Ut ab omnibus, doctis hanc divisionem (hoc genus) quaestionum fecit, hoc colloquium simul provenit.

A rek'heschiran illius temporis petiit, quod quaenam ratio [x] pronunciare [x] Pranou est, [quod,] e [x] pronunciare illa ratione, in Pranou vitium (macula) simul proveniat, et sciant quod (homo) mali pronunciavit.

Et illa quaenam ratio est, quid oi rek'heschiran pronunciantis elogium faciunt, et dicunt, quod; quemadmodum praeceptum [x] pronunciare [x] Pranou est, [x] Pranou pronunciat.

Et in [x] illud pronunciare hae sex novae res, quod pronunciatio (prolatio) litterarum e locis unde illae egrediuntur: et modus [x] pronunciare in operibus: quod conforme [x] biakarn, quod grammatica et emissio (enunciatio) est: et scire mensuras1 [Ms. nat. maani alfazz, significationem verborum.]: et scire tempora, sit: et cum opere (in opus) afferat: illud pronunciantis elogium facit.

Ex hoc respectu conveniens fit, quod, quoad has sex res (conditiones) non sciunt, [x] Pranou juste (recte) non possunt pronunciavit (pronunciare).

Et mensura ejus, [x] kaitri est, quod oi Fereschtehha illud cum una voce (uno vocabulo) pronunciatum faciunt.

Et color [x] Pranou, album est.

Modus operum (pronunciationis, rituum etc.) ejus, ipsum illud est, quod in medio principii ejus memoratum factum.

Responsio, duo pars factum (duae partes fuerunt): una pars mansit; hoc est: [x] mantrhai principale (principalia) horum quorumlibet trium (3) Beid; et [x] kalmeha quod modus operum (lectionis, executionis) [x] Beid est; [x] Brahmen, quod sectiones2 [Fesselhai: in ms. nat. kesshai, narrationes. Sic infra, p. 396.] [x] Beid est; et (libri) Rak Beid, et Djedjr Beid, et Sam Beid; Pranou, quod magnum (libri) Athrban Beid est.

Et magnum ([x]) quatuor Beid, quod in initio horum quatuor Beid dictum fiat.

Hoc [aiet] quatuor kalmeh est.

In principio [x] Athrban Beid, hoc kalmeh magnum est, quod Oum sit: in principio [x] Rak Beid, hoc kalmeh magnum est, quod bhour sit: et in principio [x] Djedjr Beid, hoc kalmeh magnum est, quod bhou sit: et in principio [x] Sam Beid, hoc kalmeh magnum est, quod souh sit.

Et Oum, quod ab omni magnitudinem habet (majus est), hoc est, quod, quoad (si) in principio quorumlibet quatuor (librorum) Beid, hoc non legant, vires [x] Beidha minus fiat; et cum (legenti) seipsos mercedem non largitur.

Post a [x] transire [x] Sat djak, et Teria, in principio [x] Douapar (djak), quod djak tertium est, plures e [x] rek'heschiran in cogitatione fuerunt, quod; personae, quod (libros) Rak Beid, et Djedjr Beid, et Sam Beid bene non sciunt, et opus [x] korban faciunt, opus deficiens (imperfectum) est futurum, et vestigium (fructum) non est largiturum: et korban ipsum1 [In ms. nat. aamel Beid est tscheh gouneh.... opus [x] Beid est, quomodo etc.] principium operum est; proinde operibus quomodo illa calamitas est perventura?

Ex hoc cogitantes et timentes fuerunt, quod, antecessores (antiqui) ipsi in hoc caput aliquid non dixerunt; quod, tempore, quod, (quo) (libri) Beidha vestigium et mercedem non largiuntur, quid oporteat fecit (facere).

Proinde (dixerunt) oportet quod nos omnes congregati facti, ante [x] Athrbai2 [Athrbai, idem est, ac Adarvan, quem (liber) Bagavadam (Tr. p. 81) unum e primis patriarchis, et ante diluvium viventem tradit: (libri) autem Beidha diluvio posteriores sunt; et Athrban auctor est quarti Beid, ex ejus nomine, Athrban Beid appellati: proinde prima epocha falsa. E narratione sequitur diluvium [x] Douaper djak (vel djog, vel tschak) pracessisse.] rek'heschir, quod (qui) dignus veneratione est, eamus, et dicamus, quod: quietem dans nobis vos sitis; in hoe capite cum nobis (nos) edoceatis.

Hoc determinatum ut dederunt, in recogitationem infra iverunt (mente recogitarunt) et reflexionem fecerunt, quod, quoad nos, cum [x] humilis submissio ante [x] Athrba non imus, is cum nobis quomodo loquatur?

Post ab illo (deinde) cum illo loco (illuc) ut pervenerunt, et [x] humilis submissio cum loco attulerunt (pronunciarunt), hanc veritatem dixerunt.

Athrba, quemadmodum modus [x] ostad (psrcaceptoris) et discipulorum est, (eum modum) cum loco ut attulit, cum illis dixit: nomen magnum, quod in pringipio [mel] Beid est, quod Athrban Beid sit, illud discipuli mei in principio [x] Beidha, in principio cujusvis ajet [x] Beidha, pronunciant; ex hoc respectu (ideo) est, (quod) [x] mantrhai [x] Beidha vestigia (effectus) fiat1 [In meo ms. namizchavad, non fiat, errore amanuensis. In ms. nat. mischavad, fiat, (effectus fiant, sint).]. Et si vos etiam in opera [x] Beidha vestrorum ipsorum initium [x] Athrban Beid ingressum non facitis, opera vestra deficiens (opus) et sine vestigio est futurum: et opus faciens, et opus faciens facere destructus (male mulctatus) est futurus: mantr vestrum vestigium non est largiturum. Oportet, quod, filios vestros ipsum hoc edoceatis, [et natos filiorum vestrorum]. Si ipso hoc modo facitis, (liber) Rak Beid, et Djedjr Beid, et Sam Beid, sine vestigio non est futurus.

Oi rek'heschiran dixerunt: approbatum fecimus, o digne veneratione! sine timore, et sine tristitia, et laeto statu redditi sunt.

Ex hoc respectu (idcirco) omnes Beid khanan ([x] Beid lectores) in prinpipio [x] manthrahi [x] Beid, et operum [x] Beid, sectionum [x] Beid, (scilicet, libri) Rak Beid, et Djedjr Beid, et Sam Beid, [x] kalmeh magnum, Oum omnino (necessario) pronunciant.

Et in principio (libri) Rak Beid, quod (ubi) [x] Pranou pronunciant, [x] mokel ejus (esse) ignem; et lucem ejus, ipsum illud Pranou; et mensuram ejus, [x] kaitri; et mundum ejus, mundum terrae, scivit oportet (scire): et cum aiet primo [x] Rak Beid, quod in laudem ignis est, initium oportet fecit (facere).

Et in principio (libri) Djedjr Beid, quod [x] pranou pronunciant, [x] mokel ejus, ventum; et lucem (ejus) ipsum illud Pranou; et mensuram ejus, [x] tarschetap et mundum ejus, mundum [x] fezza, oportet scivit: et cum aiet primo [x] Djedjr Beid, quod in illo elogium pluviae est, initium oportet fecit.

Et in principio (libri) Sam Beid, [quod] [x] Pranou pronunciant, [x] mokel ejus, solem; et lucem ejus, ipsum illud Pranou; et mensuram ejus, [x] djakti; et mundum ejus, mundum [x] behescht, oportet scivit: et cum aiet primo [x] Sam Beid, quod in [x] petere (precari) ignem est, exordium oportet fecit.

Et1 [In meo ms. errore amanuensis, ve in abi ast ke dar awel ... et haec aqua est, quod in principio; ex initio [x] a lineo sequentis desumptum.] in principio (libri) Athrban Beid, quod [x] Pranou pronunciat, [x] mokel ejus, lunam; et lucem ejus, ipsum illud Pranou; et mensuram ejus, omnes mensuras; et mundum ejus, mundum aquae, oportet scivit: et cum aiet primo [x] Athrban Beid, quod in eo elogium principii elementi aquae est, exordium oportet fecit (facere).

Et haec aqua est, quod, omne quiescens et motum ex ea cum existentia (ad existentiam) venit.

Proinde oportet, scivit, quod, quidquid existit, aqua est; et quidquid existit, (liber) Athrban Beid est: et ex illo respectu (idcirco) aqua et Pranou, unum est, quod in Sanhskret aquam ap dicunt; et vox prima (syllaba) prima [x] Pranou (aoum) etiam, a principio suo, quod ab est, av (aou) facta est.

Et ex ipso hoc respectu Bias rek'heschir dixit, quod, in die rak'hi, quod dies postremus mensis savan (Augusti) est, quoad, a sciente (librum) Athrban Beid, opus quod determinatum est, discat (discant), oportet quod ullum (librum) Beid non legant; quod opera ullum vestigium non est largiturum (nullum effectum sunt productura).

Quisquis opera (libri) Beid sui ipsius vult faciat, proinde (librum) Athrban Beid legat; quod, sine [x] Athrban Beid, (illud) emolumentum non est largiturum.

[x] Sam Beid quod, (ex) his omnibus (aliis libris Beidha) magnitudo est (quod liber Sam Beid reliquis major est), ex illo est, quod, cum derelictione voluptatis et (cum) selouk, legenti vestigium (emolumentum, fructum) largitur.

Et Athrban Beid, sine [x] selouk et derelictione voluptatis, etiam vestigium largitur.

Ex hoc respectu, quisquis (librum) Athrban Beid scit, quoslibet tres (3) (libros) Beid scit; quod, quique tres (3) (libri) Beid in medio [x] Athrban Beid est (sunt).

Hoc est mandatum (libri) Beid.

Et opus, quod principium est, in Athrban Beid, quod illud propter seipsum oportet fecit (facere), hoc est, quod; non scientia [x] djiw atma, quod e non visu aegrotus djiw atma factus est, remedium illius Pranou est, quod primum (initium libri) Athrban Beid est.

Et maschghouli illius (illi) Pranou hoc largitur, quod, ipse atmai purus fiat.

Oportet, quod, cum cogitatione repraesentativa (de)Pranou, in corde suo, [x] djiw atma et [x] atma (homo) unum efficiat; [et] omnia opera (libri) ut reliquit, atma purus factus (talis) maneat.

Et hic status est, quod demersionem ([x] submergi in primo ente), quod, ego Oum (id sum), et in hoc statu, in summa, dualitas (quae) reliqua mansit, ut (ea) reliquit, super (per) [x] narbaklap samadeh, quod demersio magna est, id est, sine ego et id, atmai purus factus (homo) manet1 [Primus gradus, in ente demergi, illud effici; hinc dualitas existentiae: secundo et perfecto gradu, dualitas existentiae evanescit; nec ens, nec homo; ambobus unum factis, nihil existit. Hoc est magna demersio, atmai purus.].

Quisquis has quaestiones [et responsiones] bene verificatas ostendit, is omniscius fiat, sciens omnes quaestiones et responsiones efficitur.

Absolutum est Oupnek'hat Pranou, ex Athrban Beid (desumptum), quod verificatio (professio, certitudo) operis [x] Pranou in hoc est.

[admin]

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

Brahm, [x] Brahma produced the niloufar (water lily) in the middle of the flower.

Brahma, that (when) the product becomes (was), he made the thought, that; which one kalmek (word, speech) is, that from it all desires arise (come out, are fulfilled), and from it all (all) worlds, and all Fereschtehha, and all (books) Beidha, and all korbanha, and all earnings, and shall I understand every movement, and no movement?

As he considered this, he abandoned all pleasures.

From the abandonment of pleasures, he saw and knew that one kalmeh: and that kalmeh is composed of two (figures), and is a mother of four; [that is, to make a combination of alef and vau at the same time, and a resting min, with (the sound of) the nasal, is: from these three the great noun becomes absolute]: and (this kalmeh) is all that surrounds; and he is the lord of all things; and it is always new; and the word is the Creator's; and He is also the Creator; His model is also the Creator.

A [x] to obtain this kalmeh, Brahma all (all) desires, and all worlds, and all Fereschtehha, and all (books) Beidha, and all korbanha, and all voices, and all earnings, and all living things, (and) motion and resting, he obtained

From the first figure, he knew that the water and the truth [x] gathered together show (make) the water scattered things.

And from the second figure, he knew fire and the light of fire.

And from the first matrai, which is akar, earth; and fire; and vegetables; and (the book) Rak Beid; the first name [x] of unification is kalmeh, which is the word bhour; and the measure of the kaitri; and the nine sayings (books) of Sam Beid; and the tract of the east; and two months of stormy weather (spring); and, in the body, to receive speech and language, and the pleasure of language: he understood this quantity of things.

And from the second matrai, which is aokar, the world [x] fezza; and the wind; and the name according to [x] kalmeh of unification, which is the word bhou; and the measure of tarschetap; and fifteen (15) other (books) of Sam Beid; and the tract of the west; and two months of summer weather (heat); and, in the body, [x] prana, and the nose, and the scented [nose]: he understood this quantity of things.

From the third matrai, which is makor, the world [x] Behescht; and the sun; and (book) Sam Beid; and the third name [x] kalmeh of unification, which is the word souh; and the measure of djakti; and the seventeen sayings (book) of Sam Beid; and the tract of the north; [and] two months of stormy rain; and, in the body, light, and the eye, and the sight of the eye: he understood this quantity of things.

From the fourth flask, which is with the nasal form (of sound), and water; and the moon; and (the book) Athrban Beid; and the stars; and from [the name] complete (absolute) Oum, [x] djiw atmai his own; that name is the fourth [x] kalmeh of unification, which is the word ghanneh (nazale); and the measure of anschetap; and the twenty-seven other (books) of Sam Beid; and the tract of the south; and two months of stormy winter; in the body, the heart; and knowledge, and [x] known (known): he understood this quantity of things.

And when [x] hearing the voice (sound), which appears from [x] makar and from [x] djezm makar (makar at rest) becomes (comes out), portions (of the book) Beid; and production and [x] to destroy the world; and the answers, and the questions (of the book) Beid; and great mantrhai; and Oupnek'hata; and the precept (or) the forbidden (book) of Beid; and the seven name (names) [x] kalmeh of unification, which is Bradhast, and Krat, and Drhast, and Mhit, and Tat, and Sam, and Oum; and seven sisters, that is, seven voices; that is, the sound (tone, echo, buzzing), that all Oupnek'hata came from him (proceeded); and seeing instruments (the art of handling instruments); and dancing; and speech; and different instruments: he understood this quantity of things.

And all the melodies, with the king [x] of the mohelan (commanders) of melodies, (who) has the name of Tschetrratheh; and the light of lightning; and the measure of Brahti, which is the great measure; and thirty-three (33) other (books) of Sam Beid; and the tract above, which shall never be changed; and the four months of the two seasons, that of Adzir (Ader), and Dei, and Bahman, and Esfendar1 [These are the last four months of the year of the ancient Persians. Zendavesta etc. T. 2. p. 525.] let it be; and, in the body, the ear, and the voice, and the hearing: he understood this quantity of things.

This Pranou, which is one kalmeh, is one whole (absolute) saying, which before thought and mortification [x] Brahma was also apparent (existed): this very thing is Brahm, and is the seed (of the book) of Beid; and from this very Pranou everything becomes apparent to the mantrhai (they were apparent).

And it is a matter of this kind to Pranou, that: she never recites a mantra without mortification, and without service to the director, and in times when it is forbidden to read it; from [x] to read it, the failure in them becomes a mantra; and their virtue becomes less; and let them become old (weak); that is, they should not leave a trace (they should not produce any effect, if they are pronounced without repentance, with the counsel of the director, and at a forbidden time): from [x] to say this pranou, that pranou that you want (the virtue of the book) is Athrban Beid, a mantra of virtue and a trace for all of them is given away; and from failure with perfection (to perfection) he makes to arrive; and those mantras tending (turned) [with the speaker (to the speaker) themselves] become, and the trace (impression, effect) is given away.

Just as a small child, which, in time [x] to place the fetus; if a frown comes, it becomes the cause of the destruction (death) of the mother; and if the right one comes, the cause of the mother's liberation is accomplished: in this very way, pranou, which (at) the beginning and at the end [x] of the mantras they say (pronounce), the mantras are right when they come right (they proceed rightly and successfully, they are discovered), and the trail is widened: in the same way, at the beginning and end of the work [x] korbanhai, [x] pranou must be said; that, from this pranou itself, the korban is made perfect without any deficiency.

And in another place [x] of the mantra (book) Beid it was also said that pranou is one of the sayings, which should be said at the beginning of all actions, and should also be said at the completion (absolution, end) of each action.

That saying, which is one kalmeh, is a great akasch; and all Mokelan and Fereschtehhai be in the midst of it.

Who does not know that, with other aiethai (books) Beid what action is there for him (for what purpose do other aiethai serve him)? and those who (who) know it, and with the being (to the being) arrive without ceasing.

This very kalmeh is Pranou.

Whoever has the will of a Brahman (of any thing), must do fakeh for three (3) night and day (days) [x], (practice poverty), and sit on a straw bed as he did, facing the east (toward the east) in silence; and every night and day a thousand times (times) he should mention [x] pranou in his heart: whatever he has sought (willed), shall be (will be) acquired; and whatever work he does, he obtains (will obtain) its reward.

Brahmen becomes (is) absolute.

***

Brahman.

When (in) the name of Soudha, the city [x] Andr, from the four sides (sides) oi Djenian they made a slaughter; and oi Fereschtehha were seized with fear; that who will give these Djenian defeat (destruction)?

They saw the great Son of the Creator, what he is; that is, from the Creator before all this kalmeh appeared (proceeded): from this respect (about that) the great (first) son, said (is) of the Creator].

When ([x]) Pranou said that; you, who are greater than all of us, with your help we want to obtain victory over [x] Djenian.

Pranou said, that if I do your operation (your business), what profit (profit) will I receive from you?

They said: Say whatever you want.

Pranou said: I will tell [you] this; that: first, as for (me), they will not bring it on their tongue, O Beid'khanan (Beid-readers), they will not read (the book) Beid: and if they did not bring me on their tongue, they read (the book) Beid, (the book) Beid with them [he will not give a reward], and the trace (fruit) will not be given away.

They approved.

Oi Fereschtehha in the place, what (where) the korban was, with the tract of the north, [in] that place because of the war [x] Djenian were prepared: and from that place, [x] Oum as they said, and when they went, with Pranou, [ x] They gave Djenian a massacre.

From this respect in all actions, [x] Pranou must pronounce (pronounce).

Whoever does not know this Pranou, has no power in any action (can do nothing): and whoever knows this, (the books) Beidha are in his power.

From this respect, if they pronounce Rak Beid at the beginning (of the book), it becomes Rak Beid: and if they pronounce Djedjr Beid at the beginning (of the book), they become Djedjr Beid: and if they pronounce Sam Beid at the beginning (of the book), it becomes Sam Beid: and in with every work which they make a beginning with it (through it, from it), let it become the form of that work; and in [x] it is the very form to pronounce.

Brahmen becomes (is) absolute.

***

Brahman.

[From Pradjapat ], [x] Oum as they said, they asked, that; What is the principle of this kalmeh? and the reason [x] to say that, what is it? and with what matter do they mix it? should it be said with the voice of (gender) masculine and (or) feminine, and not these two (of neither gender)? and either that with the unique form (in the way of the word expressing unique, one, singular); and assimilation, (two); and the collection (all, plural) be said? or, that ou (that) power said (they can say); or, azoust (it is from him) the power, he said; or, baoust (with him) the power said; or, daroust (in him is) the power, he said; or, he said, baraioust (because that is) power; or, azan oust (that is, from him) said the power; or, he said, ourast (he has) power? and from [x] make an adjunct of what thing with him, the meaning of his power knew (can they know)? and they pronounce it in a low voice; and even media pronounce; and do they pronounce it high?

And is there any other letter, that (as if) they make (propose to him) what was entered at the beginning, they make a different meaning produced? and the alteration (difference) and the change in his words (syllables)?

And its explanation, what is it?

What shape does it take for him? and that from whom it took its shape?

And how many are his stepmothers? and what is its composition? and how many letters are there? and the voice (vocabulary). how many is it? What is it connected with? and where is its eduction (seat of eduction) in the body?

And what is the way [x] to express it? and when they learn it, with what reason (how) when they pronounce (pronouncer) do they teach?

And what is its measure? and what color is it?

And they asked that; What kind of head [x] is Pranou?

And the number [x] to pronounce (how many times) that, in each work, how much?

And its explanation, in what kessah is it?

And (the book) Rak Beid in what letter is it; and Djedjr Beid in what letter is it? and [Sam Beid in what (letter) is it]?

And why do oi Beid khanon ([x] Beid readers) pronounce that at the beginning of all actions?

And what kind of model is it?

And his good (lucky) hour, because of [x] reading, in the works, what (when) is it?

And the explanation of its words (syllables), where is it?

And what (who) is his place (seat)?

And from what place did it appear?

And, in the body, with which [x] does he have an appropriation (addiction)?

Pradjapat [said], because I have done these thirty-six (36) questions in part (divided), [I am] going to make [x] pranou explained.

1 [This [x] OUM or PRANOU, the son of the great Creator, the exposition of the name of God, pronunciation and efficacy, can be compared with the commentaries of the Hebrews on the tetragrammaton, the name JEHOVAH, the main protection of the practical Jewish Kabbalah. (John Christoph Wolff's Bibliotheca Hebraica 1715-1733, vol. II, p. 2215). See also below, Nos. 173-180.] Its principle is from (water); and many say its beginning, av: with the first meaning, it is surrounding (everything); and: with the second meaning, nourishing (keeping): and the sense [x] of surrounding (being), is superior to the quality of nutrition: hence it is from the fact, with respect to that, (idea) that, just as Brahm is surrounding everything, it also surrounds that (and comprehending) let all things be done.

And the reason (method) [x] of saying it, even with the method of summarization (all the letters together), and also with the method of division (with separate letters): that is, if they say one letter of that name, it itself comes with the meaning (its meaning comes out ); and if they say all the letters at once, that sense will come to pass.

And whatever letter they mix with it, that letter, although it does not enter into the enunciation, nevertheless with its own meaning enters into [x] pranou.

And, from the pronunciation, there is no alteration (difference) and change of both masculine (gender) and feminine.

They pronounce it in a loud voice.

He made (they can do) an equal appropriation with the male (gender) and the female, and not both of them (neither).

That's all, the power said (they can say).

That, even power said.

And from him, even power, he said.

And with that, he also said power.

And in him, he also said power.

And because of that, he also said power.

And from that (it is), he also said power.

And he has power, he said.

His relationship (respect) with everything is equal.

And from the change (in, from) [x] alef maftouh (open), which is from, aou became.

And from the change [x] b, mim with djezm, which is mim (resting), was made.

And from these two figures one name was made Oum.

And his three wives (3); that is, feed, and wow (and mim).

And they pronounce it with three (3) mad.

And [x] nim the fourth of his matrai, mim with (the sound) is nasal.

With this method (in this way) three (3) and a half matras should be made.

Eduction (emission) [x] his alef, in the body, is (are) two lips (lips).

And because of [x] pronouncing this kalmeh there are two places (places): when [x] say aou, the throat becomes expanded: and when [x] say mim, because both lips come together (the two lips are joined).

And the letters of this name are separated (they are singular), [and] not combined.

And when [x] combines [x] djezm with this name, it does not produce a different meaning (it does not change the meaning).

And they can also pronounce it in a low voice; and the means also can be pronounced; they can also be pronounced high.

To him over the one, and assimilation1 [Ms. born tasnieh, in dual number], and by collection, he made power over all appropriation (that, one, two, all, they can say).

And the great predecessors read (pronounced) it in a manner (thus), and made it known (as handed down through discipline) that the disciples, from want, did not remain (the work) of these questions; and, having only heard [x], they would understand that, with what reason it must be read (pronounced).

Of the latter (recent) in the kingdom [x] Kanoudj, learned, bringing (proficient) language, had the name Anheh. As from all the scholars who made this division (this type) of questions, this conversation came together.

He asked a rek'heschiran of that time, that what reason [x] to pronounce [x] Pranou is, [that,] from [x] pronouncing that reason, in Pranou a defect (spot) should appear at the same time, and let them know that (the man) pronounced evil .

And what reason is that, what do they praise the one who pronounces oi rek'heschiran, and say that; just as the command [x] to pronounce [x] Pranou is, [x] Pranou pronounces

And in [x] to pronounce these six new things, which is the pronunciation (pronunciation) of letters from the places from which they come out: and the way to pronounce [x] in works: which conforms to [x] biakarn, which is grammar and emission (enunciation): and to know the measures1 [Ms. born maani alfazz, the meaning of the words.]: and let him know the times: and with the work (into the work) he should bring it: he praises the one who pronounces it.

From this point of view it is fitting that, as to these six things (conditions) they do not know, [x] Pranou cannot justly (correctly) pronounce (pronounce).

And the measure of it is [x] kaitri, which Oi Fereschtehha make it pronounced with one voice (one word).

And the color [x] Pranou is white.

The manner of his works (pronunciation, rites, etc.) is that which is mentioned in the middle of his beginning.

Answer, two parts were made (there were two parts): one part remained; this is: [x] the main (principal) mantrhai of any of these three (3) Beid; and [x] kalmeha that the mode of works (reading, execution) is [x] Beid; [x] Brahmen, that sections2 [Fesselhai: in ms. born kesshai, narratives. Thus below, p. 396.] [x] Beid is; and (books) Rak Beid, and Djedjr Beid, and Sam Beid; Pranou, which is a great (book) of Athrban Beid.

And a great ([x]) four Beid, which should be said at the beginning of these four Beid.

This [saying] is four kalmeh.

In the beginning [x] of Athrban Beid, this kalmeh is great, because it is Oum: in the beginning [x] of Rak Beid, this kalmeh is great, because it is bhour: and in the beginning [x] of Djedjr Beid, this kalmeh is great, because it is bhou be: and in the beginning [x] Sam Beid, this kalmeh is great, that souh be.

And Oum, which has a greatness (is greater) than all, this is that, as for (if) at the beginning of any of the four (books) Beid, they do not read this, the strength [x] Beidha becomes less; and when (the reader) does not give himself a reward.

After passing from [x] Sat djak, and Teria, at the beginning of [x] Douapar (djak), which is the third djak, several of the [x] rek'heschiran were in thought, that; persons, who do not know (the books) Rak Beid, and Djedjr Beid, and Sam Beid well, and they do the work [x] of the korban, the deficient (imperfect) work will come, and the trace (fruit) will not be given away: and the korban itself1 [In ms. born aamel Beid is tscheh gouneh... work [x] Beid is, how etc.] is the beginning of works; therefore works how that disaster will come?

From this they were thinking and fearing, because the ancestors (the ancients) themselves did not say anything in this chapter; that, at the time, that, (when) (the books) Beidha are not given a trace and a reward, he did what was necessary (to do).

Accordingly (they said) it is necessary that we should all be gathered together, before [x] Athrbai2 [Athrbai, is the same as Adarvan, whom (the book) Bagavadam (Tr. p. 81) reports as one of the first patriarchs and living before the flood: (book ) but the Beidha are after the flood; and Athrban is the author of the fourth Beid, called the Athrban Beid from his name: hence the first epoch is false. It follows from the narrative that the flood [x] Douaper djak (or djog, or tschak) has proceeded.] rek'heschir, that (who) is worthy of veneration, let us go and say that: you are giving us rest; in this chapter you will teach us (us)

Having determined this, they went into contemplation below (reconsidered mentally) and made a reflection that, as for us, since we do not go with [x] humble submission before [x] Athrba, how can he speak with us?

After that (then) with that place (there) as they arrived, and [x] humble submission with the place they brought (pronounced), they said this truth.

Athrba, just as the manner [x] of the ostad (psrcaceptor) and disciples is, (that manner) when he brought it to the place, he said to them: a great name, which is in the prince [mel] Beid, that Athrban Beid is, that of my disciples in the beginning [x] Beidha, at the beginning of each drive [x] Beidha, they pronounce; from this respect (ideo) it is, (that) [x] mantrhai [x] Beidha traces (effect) fiat1 [In my ms. namizchavad, let it not be done, by the mistake of amanuensis. In ms. born mischavad, let it be, (let the effects be, be).]. And if you also do not enter into the work [x] Beidha of your own beginning [x] Athrban Beid, your work will be deficient (work) and without a trace: both the work-doer and the work-doer will be destroyed (badly fined): your mantra is not to be given away. It is necessary that you teach this very thing to your children [and the children of your children]. If you do it in this way, (the book) Rak Beid, and Djedjr Beid, and Sam Beid, will not be without a trace.

Oi rek'heschiran they said: we have done approved, O worthy of reverence! They were returned without fear, without sadness, and in a happy state.

From this respect (about that) all Beid khanan ([x] Beid readers) in principle [x] manthrahi [x] Beid, and works [x] Beid, sections [x] Beid, (of course, books) Rak Beid, and Djedjr Beid, and Sam Beid, [x] kalmeh magnum, pronounce Oum absolutely (necessarily).

And in the beginning (of the book) Rak Beid, that (where) [x] Pranou they pronounce, [x] his mokel (is) fire; and its light, that Pranou itself; and its measure, [x] kaitri; and his world, the world of the earth, he must have known (to know): and when he said the first [x] Rak Beid, which is in praise of the fire, he must have begun (to do).

And in the beginning (of the book) Djedjr Beid, what they pronounce [x] pranou, [x] his mokel, the wind; and the light (of it) itself Pranou; and the measure thereof, [x] tarshetap, and its world, the world [x] fezza, he must have known: and when he said the first [x] Djedjr Beid, which is in it the praise of rain, he must have made a beginning.

And in the beginning (of the book) Sam Beid, [which] [x] they pronounce Pranou, [x] his mokel, the sun; and its light, that Pranou itself; and the measure thereof, [x] djakti; and his world, the world [x] behescht, he must have known: and when he said first [x] Sam Beid, that in [x] it is to ask for (pray for) fire, he must have made the beginning.

Et1 [In my ms. by the error of amanuensis, ve in abi ast ke dar awel ... and this is the water that was in the beginning; from the beginning [x] taken from the following line.] in the beginning (of the book) Athrban Beid, which [x] Pranou pronounces, [x] his mokel, the moon; and its light, that Pranou itself; and the measure thereof, all measures; and he knew that his world, the world of water, must be: and when he said the first [x] Athrban Beid, which is in it the praise of the principle of the element of water, he must make a beginning.

And this is water, because everything that is at rest and that is in motion comes from it with existence (to existence).

Accordingly, he knew, it must be that whatever exists is water; and whatever exists, (the book) is Athrban Beid: and from that respect (about that) water and Pranou, it is one thing that in Sanhskret they say water ap; and the first word (syllable) the first [x] Pranou (aoum) also, from its beginning, which is ab, became av (aou).

And from this very respect Bias rek'heschir said, that on the day of rak'hi, which is the last day of the month of Savan (August), as far as, from the scholar (book) Athrban Beid, the work that has been determined, they must learn (learn) that they do not read any (book) Beid; that the works will not leave any trace (they will produce no effect).

Whoever wishes to do the works (of the book) of Beid of himself, therefore reads (the book of) Athrban Beid; that, without [x] Athrban Beid, (that) benefit will not be given away.

[x] Sam Beid that, (from) all these (other books of Beidha) the greatness (that the book of Sam Beid is greater than the rest), is from that, that, with the abandonment of pleasure and (with) selouk, the reader's trace (profit, fruit ) is given away.

And Athrban Beid, without [x] selouk and abandonment of pleasure, even a trace is given away.

From this point of view, anyone who knows (the book) Athrban Beid knows any three (3) (books) of Beid; that each of the three (3) (books) Beid in the middle [x] Athrban Beid is (are).

This is the commandment (of the book) Beid.

And the work which is the principle, in the Athrban Beid, that it must be done (to be done) for its own sake, is this, that; not knowledge [x] djiw atma, that from not seeing the djiw atma became sick, the remedy for that is Pranou, which is the first (beginning of the book) Athrban Beid.

And the maschghouli of that (him) Pranou is granted this, that he himself becomes pure atmai.

It is necessary that, with the representative thought (of) Pranou, in his heart, [x] djiw atma and [x] atma (man) become one; [and] all the works (of the book) as he left them, let the atma remain pure (such).

And this is the state, that the immersion ([x] sink into the first being), that, I am (that is) Oum, and in this state, in sum, the duality (which) the rest remained, as (it) left, over (through ) [x] narbaklap samadeh, that immersion is great, that is, without ego and id, the atmai has become pure (man) remains1 [The first step is to immerse in the being, make it hence the duality of existence: in the second and perfect degree, the duality of existence disappears; neither being nor man; both having become one, nothing exists. This is a great immersion, pure atmai.].

Whoever shows these questions [and answers] well verified, he becomes omniscient, knowing all the questions and answers.

It is absolute Oupnek'hat Pranou, from Athrban Beid (taken), that the verification (profession, certainty) of the work [x] Pranou is in this.

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OUPNEK’HAT SCHAVANK,1 [Supra, T. I, N.° III, P. 14, Savank.]
Ex Athrban Beid (desumptum).
[Latin Version]

In hoc Oupnek'hat expositio (est) [x] victoriam obtinere [x] Fereschtehha super [x] Djenian.

Oi Fereschtehha et oi Djenian propter bellum parati facti fuerant: in medium [x] Fereschtehha, Andr non venit.

Oi Fereschtehha, in tempore [[x] korban] [x] mane, collectio e [x] rek'heschiran cum [x] molklani, quod (qui) vas nomen habebant, illos ante ut fecerunt, propter [x] victoriam obtinere super [x] Djenian, propter bellum dispositi fiunt (fuerunt).
Adhuc korban [x] rek'heschiran absolutum non fuerat, quod (cum) oi Djenian in illo loco praesentes fiunt. Cum rek'heschiran dixerunt, quod; si hodie nos super [x] Fereschtehha victoriam obtinemus, korban vos simul sumus facturi (vos simul sacrificabimus).

Oi rek'heschiran terrefacti tantumdem guttae (guttarum) ex adipe, quod in opere [x] korban super ignem stillare faciunt, illud cum ([x]) djenian dederunt, (dicentes) quod; si hoc simul via (cum) vobis ipsis feratis, super [x] Fereschtehha victoriam estis obtenturi.

Oi Djenian illud ut sumpserunt, cum bello (ad bellum) [x] Fereschtehha iverunt. Quando bellum fecerunt, super [x] Fereschtehha victoriam obtinuerunt, et Fereschtehha stragem comederunt (caesi sunt).

Andr quod cladem [x] Fereschtehha vidit, cum ([x]) kaitri, quod mensura [x] kalmeh unificationis est, dixit, quod; tu anteiens (dux) [x] Fereschtehha factum, eas; quod (quia) oi Fereschtehha victoriam non obtinent.

Mensura [x] kalmeh unificationis dixit, quod ego considerationem habeo ex collectione (hanc collectionem intueor, video), quod oi Fereschtehha fugientes sint: ego cum eis quid sum factura?

Andr, [x]1 [In meo ms. [x] Pranou quodlibet primum quod mensurae [x] kalmeh unificationis est, ut fecit. In ms. nat. quod et est desunt: et sensus hoc postulat.] Pranou; quodlibet (absolute) initium mensurae [x] kalmeh unificationis ut fecit, cum mensura (mensurae) [x] kalmeh unificationis dixit, quod; hoc custos tuus est futurum.

Mensura [x] kalmeh unificationis dixit; Pranou, quod anteiens (dux) meus est futurus, in puro nomine meo associatum erit redditum (famae meoe particeps erit).

Andr dixit: cor collectum (tranquillum) habe; quod, Pranou consors (particeps) tui non est futurum: propter respectum illum, quod magnitudo ejus ab omni major est, et magni associati magnitudini alteri non fiant. Totus mundus in magnitudine [x] Pranou est: tibi cum [x] Pranou actio non est: auxillum ([x]) mokelan vas es factura.

Mensura [x] kalmeh unificationis [x] Oum ut dixit, approbatum fecit (consensum praebuit).

Pranou cum ([x]) Andr dixit: ego, cum hac conventione, simul via (comes) fiam, quod, in omni actione, exordium cum (a) me fecerint: et si hanc actionem (illud) non fecerunt, ego cum his auxillum non sum facturum pervenire.

Omnes Fereschtehha approbatum fecerunt (consenserunt); cum respectu illo quod, cum [x] dicere [x] Pranou, quidquid qualitatem et nomen habet, ingressum (in [x]) Pranou fiat; propter illud, quod, omne [x] Pranou est, et circumdans (comprehendens) omne est.

Propter ipsum hoc, id unum kalmeh dicunt.

Persona, quod (quoe) petit, quod, ego actionem volo faciam: si licentiam dent, [x] Oum ut dixit, licentiam dat: tempore [x] approbatum facere, etiam omnis personae [x] Oum ut dixit, approbatum facit: et omnis persona, quod vult loquantur (loqui vult), etiam primum [x] Oum ut dixit, loquuntur (loquitur): [tempore, quod (quo) actio mea cum absolutione (ad absolutionem) pervenit, postremi etiam [x] Oum dicunt]: hoc nomen est, quod dans victoriam et triumphum est: et valde stabile est; et omnia elementa et animantia in seipsum affert: quamvis unum kalmeh est (sit), tamen sine fine est; cum illo quod (etsi) sine fine est, unicum est; colores et figuras, et voces (sonos), odores, et gustus, et tactus generegenus (diversi generis) habet.

Ex ipso hoc respeetu, [x] Pranou, Andr dicunt; id est, regem.

Litterae et omnia elementa, et animantia, cum hoc uno kalmeh ligatum fiunt: omnes ( libri) Beidha et omnia korbanha, in arbitrio (potestate) ejus est: quemadmodum omnis res in arbitrio [x] Andri est, quod (qui) rex omnium [Fereschtehha] est; ipso hoc modo, omnis res in arbitrio (potestate) [x] Pranou est, quid rex omnium litterarum est.

Et modus [x] pronunciare [x] Pranou, in tempore ([x]) mane, demisse, et lente1 [In margine: designat illud, quod turma [x] Ghanim mane facie ad faciem (si) fiat, primo [x] Pranou cum [x] kalmeh umficationis lente oportet pronunciet, quoad super hostes victoriam obtineat.], et sine difficultate (molestia) est.

Cum oi Djenian prope essent, oi Fereschtehha, quod (qui) lente pronunciarunt, lux [x] Pranou lumen facta, cum ([x]) Fereschtehha dixit, quod, ego cum facilitate hostes vestros sum percussura.

Ex hoc respectu determinatum fit, [quod], quodvis mantri, quod in tempore [x] mane legunt, quoniam pranou primum (initium) illorum est, lente pronuncient: et quoniam mensura unificationis cum eo simul via esse (societatem) fecit, ex hoc respectu, quodlibet mantri, quod tempore [x] mane legunt, nomen ejus dependens (relationem habet) cum mensura [x] kalmeh unificationis; et oi mokelan illius operis (oi) vas (esse) determinati fiunt.

Pranou cum ([x]) Andr dixit, quod, quovis tempore (quandoquidem) omne ego sum, et quodvis primum (initium) [x] kalmeh unificationis fio, mihi ex hoc auxilio ([x]) Fereschtehhai quid emolumentum (lucri) est perventurum?

Andr dixit, quod; te primum (in exordio) [x] kalmeh unificationis sunt pronunciaturi; et [x] kalmeh unificationis, quod cum harmonia pronunciant, cum loco (vice) cujuslibet litterae ejus te sunt pronunciaturi; ex hoc respectu determinatum factum, quod, in [x] kalmeh unificationis, quod cum harmonia pronunciant, cum loco omnium1 [In ms. nat. har harf o, cujuslibet litterae ejus.] litterarum (ejus), [x] Pranou pronunciatum fiat.

Pranou quando vidit, quod; ego cum (in) loco omnium litterarum fio; proinde omnes figuras meas oi Fereschtehha sunt visuri; hoc bonum non est: ex hoc respectu, omnes figuras suas in seipsum ut attraxit, in [x] nim matrai postremum seipsum ut adduxit, absconditum fecit, et sine cornu (matra) fit (fuit). Ex ipso hoc respectu a tergo [x] (post [x]) sine cornu currant; et id quoerunt.

Dixerunt, quod, vis, et semen, et lux, et [x] sine cessatione, et [x] sine defectu, omne ipsum illud est; id est [x] nim matrai (mediatum matrai finale).

Ex ipso hoc respectu, ex illo nim matrai lucem, et sine cessatione, et sine defectu obtinent.

Et ex ipso hoc respectu oi Djenian stragem comederunt (passi sunt), et oi Fereschtehha victoriam obtinuerunt (adepti sunt).

Ipsum hoc Pranou, Andr est: et quidquid existit, ipsum hoc Pranou est: et mensura [x] kalmeh unificationis et [x] cum harmonia pronunciare, et oi mokelan vas, et opus [x] korban [x] mane, omne Pranou est.

Dixerunt: quidquid motum et quiescens est, Andr est; et Andr, Pranou est.

Oi Djenian, post cladem, rursus collecti facti, in tempore [x] korban [x] dou p'her (meridiei tempore [x]) cum harmonia pronunciare, in [x] korban ut venerunt, praesentes fiunt (fuerunt).

Oi rek'heschiran facientes [x] korban, e distractionibus illorum (eorum praesentia) territi, aquam, quod (quoe) in [x] korban fixa est, cum ([x]) Djenian dederunt (dicentes), quod; si haec cum vobis est futura, super [x] Fereschtehha victoriam estis obtenturi.

Oi Djenian voluerunt, quod ex illa aqua [x] Fereschtehha stragem dent (darent).

Andr [x] mokelan Roudr cum [x] Fereschtehha cum bello (in bellum) illorum ut misit, oi Fereschtehha quoniam a [x] Djenian caesi fiunt (fuerunt), Andr mensurae tarschetap dixit, quod; tu, cum auxilio (in auxillum) illorum eas.

Mensura tarschetap dixit: omni tempore (quandoquidem) oi Fereschtehha fortes caesi fiunt, ego considerationem facio (eorum causa quid sum factura)?

Andr rursus [x] Pranou dixit, quod; tu quodlibet primum (initium) hujus mensurae factum, eas.

Pranou dixit, quod: mihi, ex hoc auxilio ([x]) Fereschtehha quid emolumenti est perventurum?

Andr dixit: quidquid ego sum, tu es; et te figuram meam esse ut sciverint, sunt pronunciaturi.

Pranou scivit, quod, oi Fereschtehha, super veritate tota (absoluta, omni) mei intuiti (penetrantes) sunt futuri; hoc bonum non est: ex hoc respectu, omnes figuras suas in seipsum ut attraxit, in nim matrai postremum seipsum ut adduxit, absconditum fecit.

Et ex ipso hoc respectu sine cornu tertio (tertio matra) pronunciant; id est, in illo tempore (quo) ipsum hoc dicunt, et [x] mim quiescens, cum (sono) nasali dicunt.

Oi Djenian, ex ipso hoc stragem ut comederunt, et oi Fereschtehha victoriam obtinuerunt: ex ipso hoc respectu, oi mokelan illius operis ([x] korban meridiei) oi Roudr statuti fiunt, et mensura tarschetap fit.

Post ab illo (postea) oi Djenian denuo parati facti, in tempore [x] korban [x] vespere, tempore [x] cum harmonia pronunciare ut venerunt, in [x] korban praesentes fiunt (fuerunt).

Et oi rek'heschiran facientes [x] korban, e distractionibus (praesentia) illorum territi, capita cornuum palearum [x] korban ut avulserunt, cum ([x]) Djenian dederunt, (dicentes); quod si hoc cum vobis est futurum, super [x] Fereschtehha victoriam estis obtenturi.

Andr, cum mensura djakti dixit, quod: tu, propter [x] confirmare [x] Fereschtehha, simul via (comes) eis eas.

Mensura djakti dixit, quod; omni tempore (quandoquidem) oi Fereschtehha fortes [caesi] facti sint, ego considerationem facio (eorum causa quid possum agere)?

Andr, [x] Pranou quodvis primum (initium) hujus mensurae fecit.

Pranou dixit: mihi, ex hoc auxilio ([x]) Fereschtehha quid emolumenti est perventurum?

Andr dixit: quod, te cum harmonia sunt pronunciaturi; et ex illo magnitudo tua apparens est futura: et [x] mokel duodecim (12) mensium, solem, ducem [x] Fereschtehha ut fecit, misit.

Ex hoc respectu o mokel [x] korhan temporis vespere, o mokel sol duodecim mensium anni totius, (et) mensura djakti, statutum fit.

Pranou vidit, quod harmonia forma solis est, [et] forma [x] Brahm, et ego etiam forma [x] Brahm sum, [et Oum sum], et a [x] Brahm separatum non sum.

Et cum figura tota (integra) sua, quod (quam) in nim matrai, duobus vice pracedente (vicibus proecedentibus), absconditam fecerat, ante [x] mokel solem duodecim mensis (mensium) ut ivit, et mokel sol [x] pranou instrumentum bellicum suum ut fecit, [x] Djenian talem stragem dedit, quod omnes dispersi fiunt (fuerunt), et amplius potentiam [x] collectos fieri non obtinuerunt.

Quandoquidem Pranou cum figura tota (sua) est, ipsum apparens fit: ex hoc respectu, gradum magnum (glorioe) obtinuit: et excessus magnitudinis ipsum hoc Pranou est. Omnia animantia et elementa in medio [x] Pranou sint: et locus [x] esse (quo est) Pranou, in ipso illo nim matrai suo est, quod, seipsum ut attraxit, in illo absconditum fecerat.

Ex ipso hoc [respectu], quidquid petitum oportet fecit (facere), ex ipso petitum oportet fecit (facere); quemcunque maschghouli, quod oportet fecit, ipsi illi oportet fecit.

Conforme huic, in mantr alio [x] Beid etiam memoratum est, quod Pranou quatuor cornua, tres (3) pedes, duo capita, et septem manus habet, et cum tribus (3) divisionibus (rerum speciebus) ligatum factum est: et magnum est: et vocem magnam habet: et multum lumen est: et in omnia volantia ingressum est.

Quatuor cornua ejus, tres et dimidiatum matrai, hoc est: et tres (3) pedes ejus, tres (3) litterae ejus est; quod, akar, et a(o)kar, et makar sit: duo capita ejus, alef et vau, quod (quoe) unicum pronunciant; et mim, cum (sono) nasali, quod unicum pronunciant: et septem manus ejus est, id septem modulationes1 [Seroud; in margine, ders, lectiones: in ms. nat. sar oust, (sar, capita, vel sor) ejus est.] (modi musici) est, quod septem schabd sit, quod [x] Pranou cum quovis septem sor (capite, quolibet e septem capitibus) pronuncient: cum tribus divisionibus (speciebus) quod ligatum factum est, tres (3), tres (3) res est, quod (quoe) in tribus (3) litteris ejus est (sunt), id est, tres (3) mokel cum tribus (3) ignibus, cum tribus mundis, cum tribus (3) Beid: sicut haec; cum harmonia (illud) pronunciat (pronunciant).

Pranou, Andr est; et cum ipsa hac causa (idcirco) Pranou magnum est.

Et conforme ipsi huic in mantr alio [x] Beid etiam memoratum est, quod, Andr dominus omnium Fereschtehha est, et magnus est, et magnitudinem dans omni est, et procul faciens moerores est, et lumen est, et civilitates faciens (officia, proestans) omni (Enti) est, et dominus et magnus est, et vim (robur) largitus omni (Enti) est, et superhabens (ferens) onus omnis (Entis) est, et beneficus super omne.

[x] hujus modi Andr, propter nutritionem suam ipsam (conservationem suam activam); illud quod in supra memoratum factum, quod Pranou vocem magnam habet; et magnitudo vocis [x] Pranou ex illo est, quod omnes e maschghouli ([x]) Pranou, cum voce magna (ad famam magnam) perveniunt; in omnia volantia quod ingressum est; id est, in omnia elementa ingressum est: ex ipso hoc respectu, cum ipso hoc uno kalmeh, quod Oum est, maschghouli ([x] Andr) oportet fecit (facere).

Hoc dixit Schavank rek'heschir, dignus veneratione.

Absolutum fit Oupnek'hat Schavank, ex Athrban Beid (desumptum).

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OUPNEK'HAT SCHAVANK,1 [Supra, T. I, N.° III, P. 14, Savank.]
From Athrban Beid (taken).
[English Version by Google Translate]

In this Oupnek'hat exposition (is) [x] victory [x] Fereschtehha over [x] Djenian.

Oi Fereschtehha and Oi Djenian had become ready for war: in the midst of [x] Fereschtehha, Andr did not come.

Oi Fereschtehha, at the time of [[x] korban] [x] in the morning, a collection of [x] rek'heschiran with [x] molklan, that (who) had the name vessel, they did as they did before, because of [x] to obtain victory over [x] Djenian, because of the war they are arranged (were).

As yet the korban [x] rek'heschiran had not been fulfilled, because (when) oi Djenian become present in that place. When they rek'heschiran they said that; if today we gain victory over [x] Fereschtehha, we will do korban together with you (sacrifice you together).

Oi rek'heschiran, terrified, the same number of drops (drops) from the fat that they make to drop in the work [x] korban on the fire, they gave it when ([x]) djenian, (saying) that; if you take this road at the same time (with) yourselves, you are going to obtain victory over [x] Fereschtehha.

Oi Djenian as they took it, when they went to war (to war) [x] Fereschtehha. When they made war, they gained victory over [x] Fereschtehha, and they ate the carcass of Fereschtehha (they were killed).

Andr, who saw the defeat of [x] Fereschtehha, with ([x]) kaitri, which is the measure of [x] kalmeh unification, said that; you going ahead (leader) [x] Fereschtehha done, them; that (because) oi Fereschtehha they do not obtain victory.

Measure [x] kalmeh unification said, because I have a consideration from the collection (I look at this collection, I see), that oi Fereschtehha are fleeing: what am I doing with them?

Andrew, [x]1 [In my ms. [x] Pranou any first thing that measures [x] kalmeh unification, as he did. In ms. born and what is is lacking: and sense demands this.] Pranou; any (absolutely) beginning of the measure [x] kalmeh unification as he did, when the measure (measure) [x] kalmeh unification said, that; This is your guardian of the future.

Measure [x] kalmeh unification said; Pranou, who was to be my former (leader), will be returned associated with my pure name (shall be a partaker of my fame).

Andrew said: keep your heart collected (calm); which, Pranou will not be your partner (partner) in the future: because of that respect, that his greatness is greater than all, and great associates of greatness should not be made to another. The whole world is in the size of [x] Pranou: there is no action for you with [x] Pranou: you are a vessel making help ([x]) mokelan.

Measure [x] kalmeh unification [x] Oum as he said, approved (gave consent).

Pranou with ([x]) Andr said: I, with this agreement, will become a road (comes) at the same time, because, in every action, they have made a beginning with (a) me: and if they have not done this (that) action, I with these I'm not going to get help.

All Fereschtehha approved (agreed); with respect to that, when [x] says [x] Pranou, whatever quality and name it has, entry (in [x]) becomes Pranou; for the reason that everything [x] is Pranou, and surrounding (comprising) is everything.

Because of this very thing, they say that one kalmeh.

The person who requests that I want to do the action: if they give permission, [x] Oum as he said, he gives permission: at the time [x] to do what is approved, even for every person [x] Oum as he said, he does it approved: and every person who wants them to speak (wills to speak), even for the first time [x] Oum as he said, they speak (speaks): : this is a name which gives victory and triumph: and it is very stable; and he brings all elements and living things into himself: although he is one kalmeh, yet he is without end; with that which (although) is without end, it is unique; it has colors and figures, and voices (sounds), smells, and tastes, and touches of different kinds.

From this very respect, [x] Pranou, Andr say; that is, the king.

Letters and all elements, and living things, become bound with this one kalmeh: all (books) Beidha and all korbanha are in his discretion (power): just as everything is in the discretion [x] of Andri, who (who) is the king of all [ Fereschtehha] is; in this very way, every thing is in the discretion (power) [x] of Pranou, what is the king of all letters.

And the manner [x] of pronouncing [x] Pranou, at the time ([x]) in the morning, slowly, and slowly Pranou with [x] the kalmeh of umfication must be pronounced slowly, in order to obtain victory over the enemies], and it is without difficulty (trouble).

When oi Djenian were near, oi Fereschtehha, that (who) slowly uttered, the light [x] Pranou became light, when ([x]) Fereschtehha said, that, I will strike your enemies with ease.

From this respect it is determined, [that] whatever mantras they read in the morning at the time [x], since pranou is the first (beginning) of them, they will pronounce it slowly: and since the measure of unification with it at the same time made the way to be (association), from this with respect, any mantra that they read at time [x] in the morning, its name dependent (has a relationship) with the measure [x] of unification of kalmeh; and oi mokelan of that work (oi) the vessel (being) become determined.

Pranou with ([x]) Andr said, that at any time (since) I am all, and any first (beginning) [x] of kalmeh unification becomes, what is the profit (profit) for me from this help ([x]) Fereschtehhai will it arrive?

Andrew said that; they are to pronounce you first (in the beginning) [x] kalmeh of unification; and [x] the kalmeh of unification, which they pronounce with harmony, with the place (in turn) of each of its letters they are to pronounce te; from this respect a determined fact, which, in [x] kalmeh of unification, which they pronounce with harmony, with the place of all1 [In ms. born har haf o, of each of his letters.] of (his) letters, [x] Pranou be pronounced.

When Pranou saw that; I become when (in) the place of all letters; therefore all my figures oi Fereschtehha are to be seen; this is not good: from this respect, as he drew all his figures into himself, in [x] the last of the matrai, as he brought himself, he made himself hidden, and became (was) without a horn (matra). From this very respect they run behind [x] (behind [x]) without a horn; and that is what they say.

They said that force, and seed, and light, and [x] without ceasing, and [x] without failure, is all that itself; that is [x] nim matrai (medial final matrai).

From this very respect, from that, they obtain light, and without ceasing, and without failure.

And from this very respect oi Djenian they ate (suffered) a slaughter, and oi Fereschtehha obtained victory (were obtained).

This very Pranou is Andr: and whatever exists is this very Pranou: and the measure [x] of kalmeh unification and [x] to pronounce with harmony, and oi mokelan vessel, and the work [x] korban [x] in the morning, is all Pranou .

They said: whatever is moving and at rest is Andr; And Andr is Pranou.

Oi Djenian, after the defeat, having gathered again, at the time [x] korban [x] dou p'her (noon time [x]) to pronounce with harmony, in [x] korban as they came, they become (were) present.

Oi rek'heschiran doing [x] korban, frightened by their distractions (their presence), water, which (which) is fixed in [x] korban, when ([x]) Djenian gave (saying), that; if this is the future with you, you are about to obtain a victory over [x] Fereschtehha.

Oi Djenian, they wanted to kill Fereschteh from that water [x].

Andr [x] mokelan Roudr with [x] Fereschtehha with their war (in war) as he sent, oi Fereschtehha since they are (were) killed by [x] Djenian, Andr measures tarschetap said, that; you, with the help (in aid) of them.

The measure tarschetap said: every time (since) oi Fereschtehha's strong men are killed, I make a consideration (for their sake what am I doing)?

And again [x] Pranou said that; you every first (beginning) of this measure done, them.

Pranou said, that: what benefit will come to me from this help ([x]) Fereschtehha?

Andrew said: whatever I am, you are; and that they may know that you are my image, they are going to pronounce it.

Pranou knew that, O Fereschtehha, over the whole (absolute, all) truth of my intuition (penetrating) are the future; this is not good: from this respect, as he drew all his figures into himself, he made the last of the matrai himself, as he brought them, hidden.

And from this very respect they pronounce without the third horn (terti matra); that is, at that time (when) they say this very thing, and [x] I am resting, when they say it with (a) nasal sound.

O Djenian, it is from him that they ate this carrion, and oi Fereschtehha they obtained victory: from this very respect, oi the mokelan of that work ([x] the korban of the south) oi Roudr are established, and the measure of tarschetap is made.

After that (later) oi Djenian became ready again, at the time [x] of the korban [x] in the evening, at the time of [x] to pronounce with harmony as they came, they become (were) present at the [x] korban.

And oi rek'heschiran making [x] korban, terrified by their distractions (presence), they pulled off the heads of the straw horns [x] korban, when ([x]) they gave Djenian, (saying); that if this is the future with you, you are about to obtain a victory over [x] Fereschtehha.

Andr, with the measure of the djakti, said that: you, for the sake of [x] to confirm [x] Fereschtehha, at the same time the road (counts) them.

The measure of djakti said that; every time (since) oi Fereschtehha have become strong [killed], I make a consideration (for their sake what can I do)?

Andr, [x] Pranou made any first (beginning) of this measure.

Pranou said: to me, from this help ([x]) Fereschtehha, what profit will I reach?

Andr said: that they are going to pronounce you with harmony; and from that your greatness is evident in the future.

From this respect, o mokel [x] the evening of the korhan time, o mokel sun twelve months of the whole year, (and) the measure of djakti, is established.

Pranou saw that harmony is the form of the sun, [and] the form of [x] Brahm, and I am also the form of [x] Brahm, [and I am Oum], and I am not separated from [x] Brahm.

And with his whole (intact) form, which (as) in him the matrai, two times before (times proceeding) he had made hidden, before the [x] mokel sun of twelve months (months) as he went, and the mokel sun [x] pranou instrument As he did his war, [x] Djenian gave such destruction, that they all became scattered (were), and they no longer obtained the power [x] to be gathered together.

Since Pranou is with his whole form, he himself becomes apparent: from this respect, he has obtained a great degree (of glory): and the excess of greatness is this very Pranou. Let all the living things and the elements be in the midst of [x] Pranou: and the place [x] that [x] is (where is) Pranou, is in that very one of his mother, which, as he drew himself, he made hidden in it.

From this very [respect], he did (do) whatever was asked, from him he did (do) what was asked; whatever maschghouli did, he himself did what was necessary.

According to this, in another [x] Beid mantra it is also mentioned that Pranou has four horns, three (3) feet, two heads, and seven hands, and he became bound with three (3) divisions (species of things): and he became great he is: and he has a great voice: and there is much light: and he has entered into all flying things.

His four horns, three and a half cups, that is: and his three (3) feet, his three (3) letters; that is, akar, and a(o)kar, and makar: its two heads, alef and vau, which (which) pronounce one thing; and mim, with (the sound of) the nasal, which they pronounce alone: ​​and it has seven hands, that is, seven modulations [Seroud; in margin, ders, readings: in ms. born sar oust, (sar, head, or sor) is his.] (of the musical modes) is that there are seven schabd, that [x] Pranou will pronounce with each of the seven sor (head, each of the seven heads): with three divisions (species ) that has become bound, three (3), three (3) is the thing, that (which) is (are) in three (3) letters of it, that is, three (3) mokel with three (3) fires, with in three worlds, with three (3) Beids: like these; when he pronounces (it) in harmony.

Pranou, Andre is; and for this very reason Pranou is great.

And in accordance with this in another mantra [x] Beid is also mentioned, that Andr is the lord of all Fereschtehha, and is great, and is giving greatness to all, and is far away making sorrows, and is light, and doing civilizations (offices, standing out ) is to every (Entity), and is lord and great, and is endowed with power (strength) to every (Entity), and is superior (carrying) the burden of all (Entities), and is beneficent above all.

[x] Andr of this kind, because of its own nutrition (its active preservation); the fact that Pranou has a great voice in the event mentioned above; and the greatness of the voice [x] of Pranou is from that, that all from the maschghouli ([x]) of Pranou, with a great voice (to great fame) arrive; in all the flying that is entered; that is, it entered into all the elements: from this very respect, with this very one kalmeh, which is Oum, maschghouli ([x] Andr) must have done (do).

This said Schavank rek'heschir, worthy of reverence.

Oupnek'hat Schavank becomes absolute, from Athrban Beid (taken down).

[admin]

Part 1 of 2

OUPNEK’HAT NERSING’HEH1 [Supra, T. I, N.° III, p. 14, atma deest.] ATMA,
Ex Athrban Beid (desumptum).
[Latin Version]

Omnes Fereschteh cum Pradjapat dixerunt: atmai, quod a quocunque subtili subtilior est, forma [x] Oum est: illum cum nobis expositum facias.

Pradjapat, ut approbatum fecit, dixit, quod; hic omnis mundus, Oum est: et quidquid factum est, et existit, et est futurum, omne, Oum est: et quidquid superius ab his tribus (3) temporibus est, etiam Oum est: et hoc omne Brahm est.

Et [x] djiw atma cum Brahm, quod Oum est, (homo) unum ut fecit, (talem esse) sciat.

Et ipsum hunc unicum, quod senectam non habet, [et] sine morte est, et sine cessatione est, et sine timore est, [x] Oum (esse) ut scivit, in djiw atma, quod tria (3) corpora habet, tres (3) status [x] djakrat, et [x] sapen, et [x] sak'hepat, hos tres (3) status cum eo (Ente unico) quod tres relativos facias (facial), et formam ejus (illos) ut scivit, hos quosvis tres (3) rejectos (nullos) faciat, [x] Oum servatum habeat (unicum manere censeat).

Et [x] djiw atma, quod haec tria (3) corpora habet, [x] Brahm magnitudinem, quod dominus trium (3) corporum est, et sciat.

Et tria (3) corpora [x] Brahm, hoc est: unum, justa temperatio trium qualitatum; quod, prakrat nomen habet: secundum, collecta elements simplicia (non composita, non mixta), quod, Haranguerbehah nomen habet: tertium, figura totius mundi; quod, collecta elementa crassa (simul mixta) est, et Pradjapat nomen habet.

Et djiw atma, quod corpus crassum habet, in statu vigiliae, e sensibus crassis (externis) voluptatem sensibilium crassorum sumit: et Brahm etiam corpus crassum habet, quod totus mundus sit; et, in mundo [x] nasout (humanitatis), ex toto mundo voluptatem sumit.

Djiw atma corpus subtile etiam habet, [et] in mundo somni, cum sensibus subtilibus voluptatem sensibillum subtilium sumit: Brahm etiam corpus subtile habet; quid, Haranguerbehah sit, et, in mundo [x] malkout e rebus subtilibus voluptatem sumit.

Et djiw atma in statu [x] sak'hepat, quod mundus [x] djabrout est, cum [x] pram atma unum factus, voluptatem gaudii (veri) sumit.

Et atmai, quod forma [x] Oum est, quatuor pedes habet.

Status vigiliae, quod mundus [x] nasout est; in ipso hoc statu, comprehensionem eclipsationis facit ([sensibilia externa attingit): et septem membra habet, et novemdecim ora habet; et, cum sensibus crassis, e sensibilibus crassis voluptatem capit: et quatuor divisiones est; calor [naturalis] stomachi; et calor naturalis totius mundi: haec ambo, cum omnibus rebus, quod memoratum factum (memoratis), pes primus [x] atma est.

Et mundus somni, quod mundus [x] malkout est; et in hoc statu comprehensionem subtilitatis (rerum subtilium) facit: [et] septem membra habet, et novemdecim ora habet;1 [In ms. nat. [et septem membra, quod habet, hoc est; Behescht, et sol, et ventus, et bhout akasch, et aqua, et terra, et ignis, est: et novemdecim ora (quod) habet, hoc est; decem sensus, et quinque pran, et intellectus, et recogitatio, et cor, et egoitas:] et cum sensibus....] cum sensibus subtilibus, e sensibilibus subtilibus vuluptatem cepit: et ipse ille quatuor divisiones est, quod memoratum factum; et lux cordis; et Haranguerbehah: haec ambo, cum omnibus rebus, quod memoratum factum, pes secundus [x] atma est.

Et status [x] sak'hepat, quod mundus [x] djabrout est; in hoc statu, volitionem omnis rei non (nullius rei) habet; et ullum somnium non videt; ipsum hoc est [x] sak'hepat: in hoc statu, djiw atma cum [x] atma unum fit, et e scientia plenus factus, manet; et sicut (tanquam) forma gaudii fiat, et voluptatem gaudii capit: et in hoc statu unum os habet, quod, scientia pura sit: et ipse ille quatuor divisiones est, quod memoratum fit (factum); et lux scientiae; et dominatio: haec ambo, cum omnibus rebus quod memoratum fit (factum), pes tertius [x] atma est.

Et dominus hujus status, dominus omnis (rei) est, et sciens omne est, in medio cordis omnis (entis) est, et locus productionis omnis (rei) est, et productum faciens, et periens (caducum) faciens omne elementa et animantia est.

Hi quilibet tres (3) status, et quilibet tres (3) mundi, velamen et siparium ejus est: ille atmai, quod hoc velamen et siparium ejus est, forma scientiae est, et super (in) uno statu est; et hoc modo est, quod, status [x] teria, quod mundus [x] lahout et pes quartus est, et etiam quatuor divisionis est: et illi quivis tres (3) status, et quivis tres (3) mundi, in hoc est (sunt); quemadmodum filum in omnia grana corollae precariae ingressum est.

Ille mundus, quod mundus Entis est, quando in illos tres (3) status (atmai) ingressus est, et [x] scire id, quod ego in omne ingressus sum, mundus vigiliae ejus est; quod [x] nasout sit.

Et scientia ejus cum hoc (hujus rei), quod ego Brahm sum, ipsum hoc mundus somni ejus est; quod [x] malkout sit.

Et loco quod (quando) scientia, et sciens, et scitum factum, non sit (non existit), hoc, somnus cum quiete ejus est; quod [x] sak'hepat, et mundus [x] djabrout sit.

Et tempore, quod (quo) seipsum purum gaudium scit, status [x] teria ejus est, quod [x] lahout sit.

Et in hoc statu Ens purum sine qualitate est.

Et illi tres (3) mundi in illo statu (illis tribus statibus) mundus [x] maia est, quod, ostensum sine fuit (existit) est.

Et atma forma scientiae est, et super (in) uno statu est.

Et hic atmai, quod, in statu quarto, teria, quod, mundus quartus est, hoc modo est, quod, ab eclipsatione (crassitudine) immunis est, et a subtilitate etiam immunis est, et a [x] sakhepat, quod a statu vigiliae et somni superius est, etiam immunis est.

Et in [x] sak'hepat, quod voluptatem gaudii capit, ab illo etiam immunis est.

Et non scientia (inscitia) non est; forma scientiae est; et collectio scientiae etiam non est, cum causa illa, quod divisionis capax non est.

Et in hoc statu videndus etiam non est; et ab occupatione (operationibus) etiam superius est; et a prehensione sensuum etiam superius est; et ab indicio etiam superius est (nulla re indicari potest); et ab expositione etiam superius est; et a cogitatione etiam superius est.

Cum ipsi hac quantitate (tantumdem) potestas dixit (possunt dicere), quod, unus atma est; et omnis mundus illo loco non est (mundus illic non est); et purus est; et is forma gaudii est, et forma quietis est, et immunis a dualitate est.

Hunc statum docti kianian quartum dicunt.

Ipse hic atma est; et ipse hic scientia est, sciendus est (illum oportet cognoscere).

Gradum [x] Pradjapat, (quod) collectione elementorum crassorum, et mundus [x] nasout est, eum Haranguerbehah deorsum fert (in se demergit); et gradum [x] Haranguerbehah, quod collectio elementorum subtilium, et mundus [x] malkout est, eum divinitas (status angelico superior) deorsum fert (subigit, annihilat): gradum [x] alouhiet (divinitatis), quod, [x] djabrout et mundus [x] sak'hepat est, haec quaelibet tria (3), [x] teria, quod [mundus] [x] lahout, [et] Ens natura est, deorsum fert (in se absorbet).

Et hoc est pes quartus.

To k'hand primum, quod, cum loco (vice) sectionis est, absolutum est.

***

1 [Samskretice khand'ham, frustum, sectio.] K’hand Secundum.

Hic atma, tempore, quod (quo) in mundo [x] nasout est, id est, statu vigiliae, ei somnus non est, quod, [x] malkout sit; et [x] sak'hepat etiam non est, quod [x] djabrout sit.

Tempore, quod (quo) in mundo somni est, quod [x] malkout sit, et (ei) [x] sak'hepat etiam non est, quod [x] djabrout sit: et to nasout etiam non est, quod vigilia sit.

Tempore, quod (quo) in mundo [x] sak'hepat est, quod [x] djabrout sit, ei [x] nasout etiam non est, et [x] malkout etiam non est, quod vigilia et somnus sit.

Tempore, quod (quo) in [x] teria est, quod mundus [x] lahout sit, non ei [x] djakrat est, non [x] sapen est, non [x] sak'hepat est; id est, non [x] nasout est, et non [x] malkout est, et non to djabrout (est).

Et is ab his tribus (3) statibus immunis est, et in omnibus statibus aequalis (par) est; et semper est; et forma gaudii est; et super una via praestanti (uno modo excellenti) est; et octo mutatio (mutationibus obnoxius) est; [et] sciens visum, et auditum, et loquelam, et cor, et intellectum, et pran, et insipientiam; et sciens omne is est: ex hoc respectu ab omnibus his separatus est, et e divisione horum (eorum generis) non est.

Visus, et auditus, et loquela, et cor, et intellectus, et pran, et insipientia, is est; et testis omnis (entis), is est: ex hoc respectu ei alteratio (differentia) et mutatio non est.

Et scientia ejus magna est; et is ab omni amabilior est; et gaudium purum est; et ab omni prius (anterius) est; et forma lucis est; et aequalis (par) est; et senectam non habet; sine cessatione est; et sine timore est, et Brahm est.

Et causa [x] maia, quod amor aeternus est, dictum fit, quod, quatuor pedes habet, quod quatuor mundi sit.

Tov pranou cum [x] atma, et quatuor matrai [x] pranou cum his quatuor mundis, quod, quatuor pes (pedes) [x] atma est (sunt), unum efficiat.

Et quidquid in pede primo [x] atma est, quod mundus [x] nasout est; et illud quod in illo memoratum fit (fuit), in matrai primo [x] pranou est, quod, a sit; id est, alef maftouh (apertum).

Et a cum significatione [x] ab (aquoe) est: id est, quemadmodum Brahm in omni loco est; a, in omni littera est: et quemadmodum Brahm, primum omnis (rei) est; a etiam prima [omnium] litterarum est.

Cum ipsa hac causa, in [x] akar [x] crassum etiam est, et [x] subtile etiam est, et semen etiam est, et testis etiam est, et haec omnia in Brahm est.

Quisquis hanc litteram hoc modo scit; quemadmodum haec littera in omni est, is in omni fiat; quemadmodum prima omnis est, primus omnis fiat.

Quidquid in pede secundo [x] atma est, quod mundus [x] malkout sit; et illud quod in illo memoratum fit, in matrai secundo [x] pranou est, quod, ou sit; id est, vau mazzmoum (cum ou).

Et ou cum significatione [x] makr est; id est, magnitudinem dans: et dualitas (douganegui) in hoc est, quod, [x] sedet (sedes) hujus litterae ante (anteriori) secundum est.

Cum ipsi hac causa, in [x] a(o)kar [x] crassum etiam est, et [x] subtile etiam est, et semen etiam est, et testis etiam est, et haec omnia Brahm est.

Quisquis hanc litteram hoc modo scit, nati ejus multum fiat, et dominus cognitionis efficitur, et similis [x] Brahm fiat.

Et quidquid in pede tertio [x] atma est, quod mundus [x] sak'hepat et [x] djabrout sit; et illud quod in eo memoratum fit, in matrai tertio [x] pranou est, quod mim saken (mim quiescens) sit.

Illud [x] makar dicunt; id est, monstrans omne, et destructum faciens omne.

Cum ipsa hac causa, in [x] makar [x] crassum etiam est, et [x] subtile etiam est, et semen etiam est, et testis etiam est; quod haec omnia in Brahm est.

Quisquis hanc litteram hoc modo scit, cum monstranti (ipse monstrans) omne et evanidum facienti (ipse annihilans) omne fiat.

Et quidquid in tribus (et) dimidiata littera [x] pranou est, totum haec in una, una (singula) littera [x] pranou est.

Et quidquid in pede quarto [x] atma est; quod [x] teria et mundus [x] lahout sit; et illud quod in eo memoratum fit, in nim matrai quarto [x] pranou est, quod, ghanneh (sonus nasalis) sit.

Et illud [x] nadi dicunt.

Quemadmodum gradus [x] alouhiet, quod [x] djabrout est, destructum faciens (in se absorbens) [x] nasout et [x] malkout est; ipso hoc modo, illud nim matrai destructum faciens [x] alouhiet est: ipsum cum seipso lumen est; et ipsum cum seipso dominus est; et ipsum cum seipso apparens est.

Et quatuor divisio (divisionum) est.

Divisio (species) prima,1 [Foetum obtinere, bar iaftan. In ms. nat. tar iaftan, stamen invenire (omnis rei). Legendum, ut infra, N. ° CLXXIX, p. 441, 442, tar baftan kol ast, stamen [x] texere omne est, et sic deinceps.] filum (stamen) [x] texere omne est; propter illud, quod, atma est: quemadmodum [atma] in omne ingressus est, hoc etiam in omne ingressum est: quemadmodum, in tempore resurrectionis magnae (finis mundi), illud ens mors, et ignis2 [In ultimo mundi fine, omnia igne conflagrata, ipso Ente supremo perfusa, penetrata, ipsum reddita.], et sol factum, cum radiis suis in omnem locum venit; ipso hoc modo, hoc nim matrai in omne ingreditur.

Et divisio secunda, donum faciens est; id est, seipsum3 [Khodra be djouiand o khod atta mikonand, seipsum quoerunt et seipsum donum faciunt: lego ut infra, N.° CLXXIV, p. 423, khodra be djouiendeh khod atta mikonad, seipsum cum quoerente seipsum donum facit.] cum quaerente (quoerenti) seipsum donum faciunt (facit), et seipsum ipse intelligit: quemadmodum sol obscuritatem in seipso destructam ut fecit, lumen facit; ipso hoc modo Brahm [x] aoudiai (ignorantiam) omnem in se destructam ut fecit (annihilavit), lumen facit.

Divisio tertia, scientia perpetua, cum doctrina pura est: quemadmodum ignis lignum et illud quod in illum projiciunt, omne ut combussit, ipse (solus) manet; ipso hoc modo scientia ejus, ut (ignorantiam) ussit, ipsa apparet.

Et divisio quarta, sine existentia apparenti, et [x] propensum (esse cuiquam), universalis est.

Deinde quaevis quatuor divisio(nes), quod in [x] atma forma scientiae est, in quatuor matrai [x] pranou est: (proinde) ipsum hoc (nomen) pranou etiam quatuor divisio(wey) est In qualibet littera [x] pranou, totum (absolutum) pranou est: et ipsum hoc pranou, quod quatuor divisio(nes) est, atma est, [quod quatuor divisio(nes), atma est]. Hic totus mundus, quod nomen et figura est, omnis, atma est: deinde pranou, cum modo primo (prima ratione ad mundum [x] nasout), ipsum hoc ens sit: atma et pranou unum est; [ex illo] quod atma etiam quatuor divisio(nes) est, et pranou etiam quatuor divisio(nes) est; atma etiam forma scientiae est, et pranou etiam forma (scientioe) est.

Et quaevis quatuor divisio(nes), quod atma habet, pranou etiam (illas) habet.

Et totus mundus ens est, quod aliud non habet, cum respectu illo (ideo), quod illi enti ullum secundum non est.

Et veritatem illius atmai unici, quod pranou forma ejus est, (liber) Beid expositam facit; quod et ille atma partem (partes) habet, et ghanneh (sonus nasalis) nim matrai partem habet; is etiam quarta pars est, et nim matrai etiam quarta pars est; is etiam ab occupatione (operationibus) immunis est, nim matrai etiam a sermocinatione immunis est (non pronunciatur, nullam actionem habet); in [x] hasti (existentia) ejus [x] nisti (non existentia) mundi est, et in nim matrai etiam [x] nisti (non existentia) trium (3) matra et omnium litterarum est; is laetitia pura est, nim matrai etiam laetitia pura est; is secundum non habet, nim matrai etiam secundum non habet.

Ex hoc respectu (idcirco) pranou, atma est.

Quisquis hanc veritatem scit, is ipse in seipsum ingreditur.

Absolutum fit K'hand secundum.

***

K’hand Tertium.

Littera prima [x] pranou, pes primus [x] atma est: littera secunda [x] pranou, pes secundus [x] atma est: littera tertia [x] pranou, pes tertius [x] atma est: et nim matrai quartum [x] pranou: quod hae quatuor res; quod, filum (stamen) [x] tenere omne; et donum faciens seipsum cum seipso cum quaerente (quoerenti) seipsum; et scientia perpetua, et pura; [et] sine existentia apparenti universalis sit, in eo est (sunt); et pes quartus [x] atma (est).

In illo nim matrai, [x] atma, quod eclipsatio (crassitudo), et subtilitas, et germen et testem esse super omne, ille est, ut quaesivit, et seipsum cum illo nim matra, [x] atma, et subtilitatem illius atma unum ut scivit, totum mundum, (id) omne unum ut fecit, (homo) deorsum ferat; id est, in se destructum (annihilatum) efficiat.

In littera prima [x] pranou, quod akar nomen habet, terra est, et (liber) Rak Beid, cum aietha, et mensura illius, et Brahma, et octo mokel, quod (qui) vas nomen habent, [et] mensura kaitri, et ignis apparens (externus): hoc omne, quod in littera prima [x] pranou memoratum factum, pes primus [x] atma est.

Et eclipsatio (crassitudo), et subtilitas, et germen, et testem esse; in hoc pede etiam est.

In littera secunda [x] pranou, quod aokar nomen habet, et mundus [x] fezza (amosphera), et (liber) Djedjr Beid cum aiat sine mensura, et Beschn, et undecim (11) mokel Roudr quod nomen habent, et mensura tarschetap et ignis, et sol est: hoc omne, quod in littera secunda [x] pranou memoratum fit, pes secundus [x] atma est.

Et eclipsatio, et subtilitas, et semen, et testem esse, in hoc pede est.

Et in littera tertia [x] pranou, quod nomen makar habet, [x] behescht (paradisus), et (liber) Sam Beid cum melodia, et Maha diw, [et] oi mokel duodecim (12) mensium anni integri, et mensura djakti, et ignis, et calor naturalis totius mundi est: et hoc omne quod in littera tertia memoratum fit, in pede tertio [x] atma est.

Et eclipsatio, et subtilitas, et semen, et testem esse, in hoc pede etiam est.

In nim matrai quarto, quod postremum (fnis) [x] pranou est, et totum nomen magnum Oum, nomen ejus est, et mundus Entis, et (liber) Athrban Beid, cum integris mantrha, et ignis, qualitas potentiae, quod evanidum faciens omne is est, et elementum ventus, et mensura omnium mensurarum, o mokel Brahm unicus est; et hoc matrai quartum forma lucis est: et hoc omne quod memoratum fit, pes quartus [x] atma est.

Et eclipsatio, et subtilitas, et semen, (et) testem esse in hoc pede etiam est.

Et in quovis uno matrai [x] pranou, quatuor matra est (sunt): et in quovis uno pede [x] atma, quatuor divisio(nes) est (sunt); quod, quisque quicunque sexdecim (16) fiant.

Quicunque sexdecim res, quod in quatuor matrai [x] pranou est, illas cum sexdecim (16) rebus, quod in quatuor pedibus [x] atma unum ut fecit, totum mundum in unam bucceam ut efficit deorsum fert; id est, in seipso (hoec omnia) destructum (annihilatum) facit; is est kiani et doctus, et sine cessatione; [et] is omnes volitiones suas in ignem cognitionis [x] atma ut projecit, urere facit: et e aoudia, quod non scientia et error ex incuria est, purus et immunis factus, semper a [x] dormire cum quiete in [x] atma experrectus non fiat; id est, amplius unquam in vinculum existentiae apparentis non venit, et sine cogitatione superveniente sit.

Primum oportet quod, in mundo vigiliae et in mundo somni veritatem totius mundi ut vidit et intellexit, illa destructum ut effecit, et ab illis liberatus factus, in [x] sak'hepat, quod mundus [x] djabrout est, ingressus, et quietem adeptus, et illum etiam destructum (annihilatum) ut effecit, ipse omnis (res) factus, omne aequale (par) sciat, [et] forma vitae aeternae efficiatur: et illae quatuor divisio(nes) est (sunt); crassum, et subtile, et semen, et testem esse super omne, ipse fiat; illo tempore is omne fiat: quatuor divisiones [x] pranou, [quod] fructum (foetum) adipisci principium omnis (rei), donum faciens seipsum cum quaerente (quoerenti) seipsum, et scientia perpetua pura et sine existentia apparenti universale esse, sit; haec etiam ipse fiat.

Illud Ens, cum omnibus qualitatibus ejus, super [x] infra cordis (sub corde), quod in corpore magnum est, recogitet; et [x] pranou, quod quatuor matra habet, et in [x] matrai ejus viginti et octo res est; quod, oi mokelan, et mundi, et colores, et mensurae, et aliae res ejus quod supra memoratum factum est, formam ignis cogitatione (sibi) ut repraesentatum fecit, in circulo (spatio) primo, quod initium [x] supra ferre halitum est ex infra (respiratione), quod cum figura ignis est, cogitatione (sibi) repraesentatum faciat.

Et [x] alef maftouh (apertum), illud [x] Brahma (esse) ut scivit, in umbilico cogitatione (sibi) repraesentatum faciat.

Et [x] vau mazzmoum (ou), illud [x] Beschn ut scivit, in corde cogitatione (sibi) repraesentatum faciat.

Et [x] mim quiescens, illud [x] Mehisch ut scivit, intra inter duo supercilia1 [Ms. nat. anderoun mabein dou abrou: in meo ms., anderoun mabein ou daiereh, intra inter eum circulum.] cogitatione (sibi) repraesentatum faciat.

Et nim matrai, quod pranou cum (in) illo absolutum integrum fiat, [et] cum hac figura est, et dominus omnis (rei) est, inter duo supercilia [et medium] cerebri cogitatione (sibi) repraesentatum faciat.

Et totum pranou, quod quatuor matrai id est, [viginti et] octo res in eo est, et forma gaudii est, et aqua vitae est, in medio cerebri cogitatione (sibi) repraesentatum faciat.

Et gaudium suum aquam vitae ut scivit, quilibet locus quod (quo) litteras [x] pranou cogitatione (sibi) repraesentatas fecit, super illum (locum) effundat; id est, in tempore [x] maschghouli [x] pranou, forma gaudii fiat.

Post ab illo (deinde) ([x]) Brahma, et ([x]) Beschn, et ([x]) Mehisch, quod, alef maftouh, et vau mazzmoum, et mim saken (quiescens), cogitatione (sibi) repraesentatum fecerat, mundum nasout, et malkout, et djabrout, corpus (esse) harum trium (3) litterarum ut scivit, cum corde illis maschghouli faciat.

Nim matrai, quod, quoeque tria (3) in eo unum fiat, id circumdans (comprehendens) omne ut scivit, cum corde cum eo (ei) maschghouli faciat.

Post ab illo (postea), Brahma, et Beschn, et Mehisch, et alef, et vau, et mim, et mundus nasout, et malhout, et djabrout, quod hoc omne in [x] nim matra destructum (annihilatum) fecerat, haec quaeque quatuor cum cogitatione repraesentativa evanida (annihilata) ut scivit, lucem horum omnium unum ut fecit; ex illa luce tria (3) corpora sua, quod, corpus crassum, et corpus subtile, [et corpus subtilitatis], quod corpus status [x] sak'hepat est, [plena] ut effecit; et djiw atma suum, quod in his tribus (3) corporibus sit, lumen ut ostendit (luminosum reddidit), et formam lucis cogitatione (sibi) repraesentatam ut fecit; cum vi (virtute) illius lucis, formae scientiae, omnes qualitates suas cum tribus (3) corporibus suis unum ut effecit, formam illius lucis (eas) faciat: et ipso hoc modo, tria (3) corpora totius mundi, quod crassum ejus Pradjapat; et subtile ejus, Haranguerbehah; et subtilitas ejus (corpus bene meritorum, gratioe ejus), mundus djabrout est; et gradus [x] alouhiet, cum omnibus qualitatibus; et quatuor pedes [x] pranou in hac luce, quod forma scientiae est, destructum ut fecit, seipsum illam lucem, formam scientiae et gaudii (esse) ut scivit; hoc omne unam bucceam ut fecit, deorsum ferat (absorbeat).

Absolutum fit K'hand tertium.

***

K’hand Quartum.

Hic atma, quod ille atma factus est, Creator magnus est: et quartum1 [Ms. nat. tschahorom; in meo ms. tschahar, quatuor.] matrai [x] pranou, quod lumen est, ex eo illud Ens inventum fiat: ei ab uno aieteh particulari (libri) Beid [x] humilis submissio cum loco ut attulit (proestitit), et cum seipso (erga se) beneficum ut effecit, et e mentione (mentionem) [x] pranou, memorantem (facientem mentionem), et memoratum, unum ut scivit; (homo) sciat, quod omne ego sum.

Post ab illo, ipse hic atmdi, quod Brahm magnus est, et e quarto matrai [x] pranou, quod lumen est, scitus fiat, et illud aieteh particulare, undecim2 [Sic ms. nat. iazdah: in meo ms. panzdah, quindecim, et pag. 436 et sequetibus, errore amanuensis; nam, p. 436, expositio [x] aiet undecim tantum voces praebet. Vide etiam, N.° CLXXV I, p. 428 et sq.] (11) voces quod habet, et undecim figura (figuroe) ejus est; illud ens, quod [x] djiw atmaha in seipsum deorsum ut tulit, formam suam efficit; ei [x] humilis submissio ut fecit, et pranou dixit, (homo) cum seipso uno loco (unum) efficiat.

Ipse ille atmai, quod Brahm magnus est, et e quarto matrai [x] pranou, quod lumen est, inventus fiat, et ei, cum [x] pranou, maschghouli ut fecit, et [x] ego et [x] te procul ut fecit, [x] sat, et [x] tschat, et [x] anand; quod, cum significatione [x] hasti purum (existentia pura), et scientia pura, et gaudium purum est; et atmai omni loco plenus (omnem locum implens), et atmai magnus et Creator magnus, (eum) seipsum (esse) ut scivit, ex fundo ([x] infra) cordis cum [x] Brahm unum fiat.

Illud aieti, quod undecim voces habet, illud etiam cum seipso unum sciat.

Et illud Ens, quod omne in seipsum deorsum fert (demergit, annihilat), hoc modo est, quod omni loco est, et semper est, et anima omnis (entis) est, et deorsum ferens [x] djiw atma est, et dominus magnus est, et omni loco semper figura omnis (entis) factum, omne comedit; tempore quod (quo) omne comedit, ipsum solum manet: etiam id est [x] teria, quod [x] lahout est.

Significatio illarum undecim vocum [x] aiet particularis, haec est; quod, id super omne beneficum est, et dominus potentiae est; id nutritor (conservator) et magnum est; id lumen est; omni latere vultus ejus est; et deorsum ferens omnes animas (vitas) est; et faciens timere (terrens) omne est; id laetitiam dans omni est; id evanidam (deletam) faciens mortem est; et omne ei [x] humilis submissio faciunt; et dicens: tu, ego; in omni, id est.

Has significationes, quod memoratum fit (fuit), in seipso ut scivit, cum [x] pranou in [x] Brahm (homo) unum efficiat.

Et hoc in duobus mantr aliis (libri) Beid etiam memoratum est.

O maschghoul [x] maschghouli ([x]) enti quod (qui) facit, illud ens cum [x] schoghl (cogitatione reproesentativa) ut sumpsit, et sensus suos, quod (qui) cum loco (vice) natorum ejus sunt, et quamque quamcunque actionem suam facit, (id) omne uno loco ut fecit, e malis (malo) extra ut habuit (impedivit), cum [x] Oupnek'hata, quod cornu (libri) Beid est, sensus percutiat.

Post ab illo (deinde) [x] maia, quod omni loco ostensum (monstratum, quod ostendit), mendacium est, et mater vitulorum (natorum) sensuum est, id victum (coesum) ut effecit, cum illo atmai, quod leo et edens omne est, faciat comedere ([x] maia [x] atma leoni devorandum proebeat).

Quisquis hoc modo facit, ipse ille dominus potentiae est, et Bahader, et cornua (libri) Beid, [quod] Oupnek'hat est, in (super) sensus suos ut attulit, et illos in subter pedes suos ut projecit, et occidit, et [x] maia, quod, mater omnium volitionum est, ipse edat; et ille atmai, quod, sicut leo, deorsum ferens (deglutiens) omne est, ei [x] humilis submissio multum ut ostendit (fecit), semper ipso hoc modo sciat, quod, ille atmai leo deorsum ferens ego sum.

Quisquis hoc modo scit, ipse ille atma fiat.

Absolutum fit K'hand quartum.

***

K’hand Quintum (5).

Ipsum hoc akari, quod matrai primum [x] pranou est, et amicum magis (quam) omne est cum maschghoul suo (suo maschghoul): et atma, quod, leo deorsum ferens animas (vitas) est, et Brahm est; illud akar in nomine ou (ejus) est: et, quemadmodum ille atma circumdans (omne) est; hoc akar, quod alef cum maftouh (a apertum) est, circumdans (comprehendens, penetrans) omnes litteras est.

Et ipsum illud akari, quod forma [x] atma est, et testis omnis (rei) est; et dominus omnis (ends) est; ex hoc respectu omni loco est, et praeter id quidquam non est.

Et quidquid existit, omne atma est: et praeter [x] atma quidquid existit, maia est, quod ostensum sine existit (sine existentia vera est.

Id (akar) beneficum est, circumdans [omne) est: id dominus potentiae est, et circumdans (omne) est: id, quod nutriens magnum est, circumdans est: id, quod lumen est, circumdans est: id, quod omni latere vultus ejus est, circumdans est: id, quod leo deorsum ferens animas est, circumdans est: id, quod faciens timere omne est, circumdans est: id, quod laetitiam dans omni est, circumdans est: id, quod evanidam faciens mortem est, circumdans est: id, quod, omne ei [x] humilis submissio facit, circumdans est: id, quod, dicens: ego: in omni est, circumdans est.

Etiam id, atma est: etiam id, nersing'hah est; id est, leo, quod omne deorsum fert (deglutit): etiam id lumen est.

Quisquis id hoc modo scit, Brahm fiat; et sine volitione fiat; et desiderium ullius rei non facit, quod, cum omnibus desideriis suis (ad omnia desideria sua) pervenit, et omnia desideria ejus, atma factum est (facta sunt).

Animae hujusmodi doctorum cum loco (de loco in locum) non eunt; et in seipsis deletum (deletoe) fiant; quod, ipsae Brahm fuerunt [erant), et Brahm factae sunt.

Ipsum hoc aokar, quod vau mazmoum (ou) est, cum excessu (excessive) magnum est: et, atmai, quod, leo deorsum ferens animas est, et lumen est, et Brahm est; illud a(o)kar in nomine ou (ejus) est.

Et figura veri (entis) est: et praeter hoc, res alia non est: et cum sensibus (in sensus) non ingreditur: ipsum cum seipso lumen est: et ipsum cum seipso (per seipsum) apparens est: ei cum ulla re permistio non est: praeter seipsum quidquam aliud non videt: et atma est: et id nisi cum eo (per id) cum quoquam alio (per quidquam aliud) non potestas obtinuit (non possunt assequi).

Et ille atmai purus est, et multum magnus est:

Id (aokar) super omne beneficum est, et magnum est: et id dominus potentiae est, et magnum est: id nutriens omne est, et magnum est: id lumen est, et magnum est: et omni latere vultus ejus est, et magnum est: et leo deorsum ferens animas est, et magnum est: et faciens timere omne est, et magnum est: et laetitiam dans omni est, et magnum est: [et evanidam faciens mortem est, et magnum est:] et omne ei [x] humilis submissio faciunt, et magnum est: dicens: ego: in omni est, et magnum est.

Quisquis [x] atma hoc modo scit, etiam is atma fiat; etiam is, narsing'hah fiat; etiam is, lumen fiat; etiam is, Brahm fiat; sine volitione est, et desiderium ullius rei non facit, quod, cum omnibus desideriis suis pervenit, omnia desideria ejus, atma factum est.

Animae hujusmodi doctorum cum loco non eunt, et in seipsis deletum fiant; quod ipsae Brahm fuerunt (erant), et (rursus) Brahm factae sunt.

Ipsum hoc makar, quod mim saken (m quiescens) est, opulentia magna est: et atmai (quod) leo deorsum ferens animas est, et lumen est, et Creator magnus est, hoc makar in nomine ejus est.

Et quidquam unicum non habet; et a [x] atma figura ejus separata non est, propter illud, quod, omne figura ejus est: ipsum cum seipso lumen est; et creans est; et circumdans (omne) est; et majus (maximum) est; et ipsum hoc Brahm est; et sciens omne est; et [x] maia magnum habet.

Id (makar) super omne beneficum est, et opulentia magna (opes magnoe) est, et id dominus potentiae est, et opulentia magna est: [quod (id) nutritor omnis (entis) est, et opulentia (opulentia magna) est]: id lumen est, et opulentia magna est: et omni latere vultus ejus est, et opulentia magna est: [leo] deorsum ferens animas est, et opulentia magna est: et faciens timere omne est, et opulentia magna est: laetitiam dans omni est, et opulentia magna est: evanidam faciens mortem, et opulentia magna est: et omne ei [x] humilis submissio faciunt, et opulentia magna est: et dicens: ego: in omni id est, et opulentia magna est.

Ex ipso hoc respectu (idcirco) [x] atma, quod major (maximus) est; et forma scientiae est, et videns omne est; et testis omnis (rei) est; et deorsum ferens omne est; et dignus [x] amicum habere omne est; et praeter [x] sat, et [x] tschat, et [x] anand, quod hasti (existentia), et scientia, et gaudium purum est, et sane (satis, profecto) eum rem aliam non potestas dixit (dicere); et super unum fixus est; et lumen ejus ab omni mundo antiquum (antiquius) est; quod, (in) akar et aokar eum ut quaesivit, et ab akar circumdantem (magis), et ab aokar majorem ut scivit; et scientiam puram et opulentiam magnam, et [x] hasti (existentiam), et scientiam, et gaudium purum, et super unum fixum ut scivit: hujusmodi Brahm magnum e makar sciat.

Quisquis hoc modo intelligit, atma, quod, lumen factum, et narsing'heh, quod leo deorsum ferens omne, et Creator magnus est, fiat: et sine volitione fiat: et desiderium ullius rei non facit; quod (ad) omnia desideria sua pervenit, et omnia desideria ejus, atma factum est.

Et animae hujusmodi doctorum cum loco non eunt; et in seipsis deletum fiant; quod ipsae Brahm fuerunt (erant), et (rursus) Brahm factae sunt.

Hoc Pradjapat dixit.

K'hand quintum absolutum fit.

***

K’hand Sextum (6).

Oi mokelan sensuum volitionem [x] scire [x] atma fecerun Peccatum, quod schaittan est, ut venit, illos mokelan cepit, quod victos faciat (ut coesos faceret).

Mokelan cogitationem fecerunt, quod, absit, hoc nos victos faciat! sane nos hoc magis (potius) superatum (coesum) faciamus!

Ens, quod e [x] nim matrai [x] pranou scitum fiat, et quartum est; id est, in computatione, etsi quartum est, quando quidem omne id est, e quatuor quod fuit (esse) immune est, et quartum non est; et atma omnis (entis) est; et beneficum etiam id est; et bahader etiam id est; et non bahader etiam id est; et magnum etiam id est; et non magnum etiam id est; et circumdans etiam id est; et non circumdans etiam id est; et lumen etiam id est; et non lumen etiam id est; omni latere vultus ejus est; et omni latere vultus ejus non est; et narsinghah, leo, deorsum ferens, etiam id est; et narsinghah, leo, deorsum non ferens, etiam id est; et faciens timere etiam id est; et non faciens timere etiam id est; et laetitia(m dans) etiam id est; et non laetitia(m dans) etiam id est; et evanidam faciens mortem etiam id est; et habens mortem etiam id est; et dignum veneratione etiam id est; et non dignum veneratione etiam id est; et dicens: ego: [in omni] etiam id est; et non dicens: ego: (in) omni (etiam) id est.

Hujusmodi [x] atma oi mokelan cum ipso hoc aieti, quod in eo undecim vox est (voces sunt), quod significatio illius memoratum fit, intellexerunt.

Quandoquidem (quoniam) oi mokelan ex hoc aiet [x] atma intellexerunt, ipsum illud schaittan peccatum, quod, propter [x] capere et superatum (coesos) facere [x] mokelan, venerat; quandoquidem oo mokelan forma [x] atma facti fuerunt, id etiam forma [x] atma, quid, [x] hasti (existentia), et scientia, et gaudium, (et) lumen est, fit: id est,1 [Kasi ke gounara gheir atmai midanad gounah oura zzerer mirasanad ve har ke gheir atmaira modjoud na midanad gounah naminomaiad ke oura zzerer rasanad o gounah ou ke schaittan oust aain atma mischavad.] aliquis, quod, peccatum non (sine) atma scit, peccatum ei damnum facit advenire: et quisquis [peccatum] non atma existens non scit, peccatum non apparet, quod ei damnum faciat pervenire; et peccatum ejus, quod schaittan ejus est, forma [x] atma fiat2 [Etiam peccatum, Schaittan, id est, Satanas, Cacodoemon hominis, atma est: id est, omne, absolute, bonum et malum, quod in universo vel existit, vel concipi potest, Ens supremum et unicum est, in illud resolvitur. Id omne quod existit, bonum et malum, hujus originem prudenter et sobrie inquirendo, Ens supremum ejus causa dici potest, quatenus illud producens immediate vel mediate. At non mirum hominem, violentis animi affectibus actum, hoc dogmate abuti; et, quasi relligio excusaret, quaelibet patrare delicta. Hic vere Oupnek'hat est secretum tegendum. Verum, quis rerum exitus! hoc Opus vix in India cognoscitur; et lubricae consequentiae ex eo deductae, hominum cultui divino addictorum mores generaliter inquinarunt.].

Ex ipso hoc respectu (idcirco), cor cujusvis, quod, a non visu purus non factus sit, et a concupiscentia et cupiditate, et appetitu carnali procul is manserit, is [etiam] oportet, quod, cum nim matrai quarto [x] pranou, quod quartus pes [x] atmai, quod [x] teria est, ex hoc aiet [x] narsing'hah, quod undecim voces habet, hujusmodi [x] atma sciat: peccatum ejus, [quod] schaittan ejus est, forma [x] atmai, quod, [x] hasti, scientia, et plenus gaudio, [et] luce est, fiat.

Oi mokelan sensuum a mari dualitatis ut non timuerunt, voluerunt, quod cum luce [x] atma ex eo (illud) pertranseant.

Ipsum hunc atma, quod e quarto matrai inventus fiat, et quartum existit, et quartum non est, cum illo aieteh [x] narsing'hah, quod undecim voces habet, et significatio illarum vocum supra scriptum factum, (mokelan) ut quaesiverunt, et cum ([x]) pranou maschghoul redditi, et forma [x] atma facti, mansit (in hoc statu manserunt).

Et illa lux est, quod lumen (splendor) ejus longe prius ab omni cum intuitu (in intuitum) intrat, quod (qua) etiam id (ens) lumen est: id est, lumen illius lucis in intuitum doctorum longe prius ab omni cum intuitu (ad intuitum) venit; et cum intuitu non doctorum non intrat; et etiam id lumen non est; et secundum non habetet in recogitationem non intrat; sine indicio est; et ipsum cum seipso lumen est.

Hoc plenum gaudio, et pura illa lux super [x] Fereschtehha apparens fit (fuit).

Et quisquis illam lucem, quemadmodum oi Fereschtehha sciverunt, scit, is etiam ipse cum seipso lumen et Brahm, et magnus fiat; et e volitione nati, et desiderio totius mundi, et e causis, quod (quibus) hae volitiones simul proveniunt, praetergressus, et vacuus (liber) factus; et egoitatem, et domum, et uxorem ut transivit (reliquit), et [x] kakl rasit, et zonam rupit, similis caecis, et surdis, et hominibus sine intellectu et sine appetitu (hebetibus el voluptatis sensus expertibus), et mutis, et ebriis, factus, (sic) maneat.

Et sensus extemos et internos in vinculum strictae retentionis ut attulit, et omnes volitiones transire fecit, et patientiam et sufferentiam (tolerationem) regulam (consuetudinem) suam efficit, [et] cum perfecte sapienti (intelligenti) corde et volitione (desiderio) [x] atma, maschghoul [x] atma redditus, ipse in seipso sit, et ipse cum seipso ludum faciat (seipso fruatur), et seipsum cum seipso copulatum sciat; et omnes voluptates, [x] atma, et [x] pranou, [x] Pra Brahm, et seipsum cum seipso lumen, et [x] atmai purum (esse) ut scivit, in eo deletus redditus (annihilatus) absolute fiat.

Quemadmodum oi mokelan sensuum purum (bonum) fecerunt, quisquis facit, et in [x] pranou, quod, Pra Brahm est, semper manet, et seipsum ipse Pra Brahm, quod Creator magnus est, (esse) videt; is etiam, similis illis ([x] mohelan), Pra Brahm fiat.

Conforme ipsi huic,[x] mantr (libri) Beid etiam est; oportet quod cornua cum sine cornu unum ut effecit, [x] djiw atmaha cum [x] atma, quod narsing'hah est, unum efficiat.

Significatio [x] narsing'hah ipsa haec est, [x] nar explicatio e [x] djiw atma est: et [x] sing'hah explicatio, e [x] pram atma: djiw atma, quod (quando) cum [x] pram atma unum eflicitur, narsing'hah est.

Et duo cornua [x] djiw atma cum, [x] pram atma unum efficiat: id est, ligatum (ens particulare) cum universali (et universale), quod cum uno cornu unum faciat, quaeque tria (3) sine volitione fiant.

Id est, [x] akar et [x] aokar cum [x] makar, quod (si) unum faciat, quique tres (3) Fereschteh, quod, Brahma, et Beschn, et Mehisch1 [Brahma, Beschn et Mehisch, tres Fereschteh, simul et trium hominis statuum figurae.] existunt (sunt), quietem sumunt.

Id est, haec persona e vinculo trium (3) qualitatum [et trium (3) figurarum, et] illorum, quod, oi mokel ejus (earum) sunt, liberata fiat1 [Ejusdem rei, status hominis perfectam liberationem adepti, triplex figura seu adumbratio, una ex alia emergens.].

K'hand sextum absolutum fit.

***

[admin]

Part 2 of 2

K’HAND SEPTIMUM (7).

Oi mokelan sensuum denuo cum ([x]) Pradjapat dixerunt, quod: o digne veneratione! rursus nos aliquid edoctum facias.

Pradjapat dixit: bene; post ab illo (deinde) expositum ostendit, quod, littera prima, quod [x] alef maftouh (a apertum) est, adj est; id est, productum non fuit: et, aschir est; id est, magnum est: et amr est; id est, sine morte: et adjr est; id est, senectam non habet: amrat est; id est, sine cessatione est: abhi est; id est, sine metu est: asouk est; id est, sine tristitia est: amouh est; id est, non scientiam non habet: et atsch est; id est, sine fame est: abmas est; id est, sine siti est: adouiet est; id est, secundum non habet.

Cum hujusmodi alef maftouh [x] djiw atma ut quaesivit:

Et littera secunda, quod vau mazzmoum (ou) est: et magnum est: et productum faciens est: et in omne ingrediens est: [et] attollens (auferens) est: et altus intuitus (magnum apparens) est: et faciens magnum est: et prohibens (impediens) erroris viam (a deviatione protegens): et deorsum ferens magnum est: et motum dans magnum est: et diversum (mutatum) non est: [et occupans (possessor) est].

Cum hujusmodi vau mazzmoum [x] pram atma ut quaesivit:

To alef maftouh, quod cum loco (vice) [x] djiw atma existit cum [x] vau mazzmoum unum faciat: [x] sing’hi, quod leo deorsum ferens est, fiat.

Littera tertia, quod mim saken (m quiescens) magnum est; et multum lumen est: et forma lucis est: et monstrans omne est: et moukt est; id est, semper liberatum absolute (beatum, salvum) est: et lumen magnum est: et scientia magna est: et dominus magnus est: [et [x] hasti (existentia) magnum est]: et gaudium magnum est: et potens magnum est.

Et [x] alef et [x] vau, quod unum redditum, vox ou factum, cum hujusmodi mim saken, quod pram atma est, unum faciat; totus leo deorsum ferens fiat.

Quisquis hoc modo scit, e vinculo corporis crassi liberatus factus, et e corpore subtili, quod locus sensuum et [x] pran est, liberatus factus, e non scientia, quod status [x] sak'hepat, et causa productionis corporis subtilis et crassi est, liberatus factus, [x] hasti (existentia), et scientia, et gaudium purum redditus, ipse cum seipso lumen efficitur.

Rursus oi mokelan sensuum a [x] Pradjapat petierunt, quod, tu kisti (quis es)? dixit: aham, id est, ego.

Ipso hoc modo, a quolibet quod petant, quod tu quis es? primum, ego: ut dixit, aliquid aliud dicit. Proinde, quoniam omnes; ego: dicunt, [x] aham nomen omnis (entis) factum (ut factum est), in voce aham alef maftouh, quod littera prima [x] pranou est, et expositio (laus) ejus memorata facta, quod forma [x] atma est, venit, et nomen omnis fit.

Consequenter, omne [x] atma fuerunt.

Deinde ipsum hoc alef maftouh in omne ingreditur; cum respectu hoc (ideo), quod quidquam non est, quod in eo atma non sit; quidquid existit, atma est; quod forma [x] alef maftouh est.

Consequenter e [x] alef maftouh [x] atma oportet quaerere.

Quidquid visum fiat, omne Brahm est: et quandoquidem Brahm figura [x] hasti (existentioe, et scientiae, et gaudii est, mundus etiam [Brahm et] figura [x] hasti, et scientiae, et gaudii est; cum respectu illo (ideo) quod, quidquid visum fiat, [x] hasti ejus ipsum (existentia ejus) apparens est; et, quandoquidem a [x] videre [x] hasti intellectum fiat, scientia etiam in medium (adjutorium) illius (rei) intrat.

Oi Fereschtehha a Pradjapat petierunt, quod, [x] hasti, quid est?

Dixit: intellectus, quod in eo hoc et illud non sit, et [x] illud intelligere, anoubhou dicunt, quod explicatio a [x] vadj dan sit; illud [x] hasti est.

Petierunt, quod; [x] vadj dan, quid est?

Pradjapat, ut oculum texit, silens factus (in illo statu mansit), et responsum non dedit: id est, [x] vadj dan1 [Samskretici, vaschanam, verbum, sermo; danam, timor.] [x] status est, quod cum lingua (in linguam) non intrat (qui dici non potest).

Post ab illo (deinde) petierunt, quod, scientia quid est; et gaudium quid est?

Pradjapat dixit, quod; haec etiam anoubhou est; id est, vadj dan est.

Rursus petierunt, quod; in his [x] vadj dan quid est?

Pradjapat, sicut antea oculum ut operiit, cum (in) silentio, responsum dedit, quod, scientia et gaudium omne vadj dan est.

Post ab illo (deinde) dixit: illud quod sensibile est, [x] hasti, et scientia, [et] gaudium est; et illud quod sensibile non est, illud [etiam] [x] hasti, et scientia, et gaudium est: et gaudium illius entis, gaudium magnum est. Illud gaudium magnum, quod Brahm est, et nomen ejus, etiam Brahm est; cum respectu illo (ideo), quod postremum (finis) nominis [x] Brahm [x] saken mim est, et postremum [x] pranou [Oum], etiam [x] mim saken est; [x] mim postremum [x] pranou [Oum], [x] mim postremum [x] Brahm est: oportet, quod, cum hoc mim [x] Brahm magnum pronunciet.

Post ab illo (tum) Pradjapat dixit: tempore quod (quo) ab aliquo aliquid petunt, quod hoc hoc modo est? si ei illa res certa cognita sit, in responsum dicit, quod, Oum; id est, verum et justum est: et significatio [x] Oum verum et rectum fit.

Proinde, e [x] alef maftouh [x] djiw atma ut quaesivit, et e [x] vau mazzmoum verum et justum ut scivit, cum [x] mim saken, quod Brahm est, unum efficiat.

Et quisquis hoc modo scit, e corpore, et sensibus, et [sx] pran, et non scientia liberatus factus, et [x] hasti, et scientia, et gaudium purum effectus, ipse cum seipso lumen fiat.

Hic totus mundus, quidquid existit, omne Brahm est: cum respectu illo (ideo), quod Brahm deorsum ferens omne est; [et] is beneficus est; is dominus potentiae est; et nutriens magnus est; is lumen est; et omni latere vultus ejus est; [et] is narsing'hah deorsum ferens omne est; [et] is faciens timere omne est; is laetitia[m dans] omni est; is evanidam faciens mortem est; is dignus veneratione est; is dicens: ego: est in omni: (sic) quidquid existit, omne is (mundus) est; beneficus is est; dominus potentiae is est; et nutriens magnus is est; et lumen is est; et omni latere vultus ejus est; leo, quod, omne deorsum fert, is est; faciens timere omne is est; et laetitia(m dans) omni is est; et evanidam faciens mortem is est; et dignus veneratione is est; et dicens: ego: in omni, is est.


Et, ipsa hac causa, ex [x] alef maftouh [x] Pram Brahm verificatum ut ostendit, cum mim saken, quod [x] makar est, et servatum habens cor et omnes sensus est, et testis hujus omnis (rei) est, eum quaerat.

Tempore quod (quo) hic atma cum hoc mundo (versus hunc mundum) tendens non fiat, omnis mundus in eum ingreditur: tempore, quod, experrectus factus cum omni (versus omne) tendens fiat, omnis mundus ex eo supra venit (exit); et usque ad tempus quod vult ut servatum fecit, post tempus praedeterminatum hoc omne ut surgere fecit, et omne ab omnibus actionibus ut impedivit (omnes actiones cessare fecit), et omne in invicem affricavit (allisit), et urere fecit, et omne ut comedit, seipsum cum his dat (his immiscet).

Is (atma) multum beneficus est: et is multum dominus potentiae est: et is nutriens multum magnus est: omnibus lateribus multum vultus ejus est: multum lumen est: et is narsing'hah deorsum ferens multum magnus est: et is multum faciens timere est: et multum laetitiam dans omni est: et is evanidam faciens multum mortem est: et dignus veneratione multum is est; ego: dicens multum in omni, is est.

Cum his qualitatibus factus (existens), semper in magnitudine sua est.

Ex hoc respectu (idcirco), oportet quod, hunc djiw atma cum [x] mim saken unum ut fecit, cum significatione [x] alef maftouh, quod, Pra Brahm est, unum efficiat; et cum vau mazzmoum omnia dubia sua e latere efficiat (amoveat).

Quisquis hoc modo scit, a corpore, et sensibus, et [x] pran, et non scientia liberatus factus, et [x] hasti, et scientia, et gaudium purum effectus, ipse cum seipso lumen fiat.

Conforme ipsi huic, in mantr alio (libri) Beid, etiam memoratum fit, quod, cornu(a) cum latere (versus latus) dimidiati cornu (mim) ut attraxit (homo), cum hoc cornu unum efficiat; et hoc cornu, quod cum cornu alio (vau) unum efficiat; et illud cornu(a) cum hoc [cornu] (vau) unum faciat.

Septimum K'hand absolutum est.

***

K'HAND OCTAVUM.

Nunc, [x] nim matrai quartum [xx] pranou, cum hoc atma, quod memoratum fit, simul stamen subtemen oportet scivit (scire).

Et hic atma narsing'hah est; id est, leo, quod omne deorsum fert: et hic omnis mundus in medio ejus est: et is atma omnis mundi est: et quidquid existit, omne is est: et stamen subtemen omnis is est: et secundum non habet.

Et hic atma unicus est: et mutatus fiens non est: hic omnis mundus, quod visus fiat, [x] hasti (existentiam) non habet, et ostensum (quid) sine fuit (existit) est.

In medio mundi, atma sicut funis [(in) corollam precariam] ingressus, manet.

Et hic atma a [x] hasti (existentia) plenus est; et a scientia plenus est; et a gaudio plenus est; et omni loco uno modo (unius naturoe, oequalis) est; et in ullam occupationem non intrat (nihil operatur); et secundum non habet.

Ipso hop modo, Oum etiam stamen subtemen est.

Tempore, quod (quo) ab aliquo aliquid petit (petunt), quod, hoc modo existit? si (hoc modo) existit, is in responsum, Oum dicit: et si petit, quod, hoc modo non est? si non est, etiam is in responsum ejus, Oum dicit. Quandoquidem principium loquelae Oum est, et quidquid existit, loquela existit (est), et e loquela aliquid extra non est; proinde, quidquid existit, Oum est.

Et ipsum hoc Oum forma scientiae est: et omnis mundus etiam forma scientiae est: ex hoc respectu (quapropter) omnis mundus cum domino magno mundi unum fiat.

Tempore quod (quo) mundus cum domino magno mundi unum fit; illo tempore sine cessatione et sine timore est: quare? quod [Brahm] sine timore est.

Quisquis hoc modo intelligit, is etiam Brahm sine timore fiat.

Hoc [secretum] cum excessu (admodum) tegendum est.

Et ipse hic atma donum faciens seipsum est: quare? quod, seipsum cum quaerente seipsum dat.

Haec omnia animantia a seipsis vitam non habent: omnia cum (ab) eo viventia sunt.

Et eum hoc etiam non potestas dixit (dicere), [quod frustum (filum) factus in omne ingressus est: et hoc etiam non potestas dixit], quod dans seipsum est cum quaerente seipsum: cum respectu illo (propterea), quod is cum aliqua [x] non miscet (se immiscet), quod, filum factus in aliquid ingrediatur. Quandoquidem ei [x] mutatum (esse) non est, et secundum non habet, seipsum cum quo (cui) det?

Et Oum etiam ipso hoc modo donum faciens seipsum est cum quaerente seipsum; cum respectu illo (ideo) quod, quaevis persona, quod aliquid quod approbatum facit; Oum dicit: quandoquidem principium loquelae Oum est, cum loquela omne approbatum fiat; proinde Oum forma scientiae est.

Et omnis mundus etiam forma scientiae est.

Et hic mundus, quod, scientiam et animam non habet, ille atmai, quod forma scientiae est, in hos (hunc mundum) ingreditur, et scientiam dat: ex hoc respectu omnis mundus cum atmai magno unum fiat.

Tempore quod (quo) omnis mundus cum atmai magno unum fit, illo tempore sine cessatione et sine metu efficitur: quare? quod Brahm sine metu est.

Quisquis hoc modo intelligit, is etiam Brahm sine metu fiat.

Hoc secretum cum excessu (valde) tegendum est.

Et ipso hoc modo, hic atma forma scientiae et unius modi (par) est; et a scientia plenus est; et is longe prius ab omni mundo lumen fuit. Quandoquidem scientia ejus antiqua est; ex ipso hoc respectu plenus a scientia, et a [x] filum esse immunis est, et a [x] donum facere seipsum; ex ipso hoc respectu, quod, in hoc gradu, quidquid existit atma est, et praeter [x] atma res alia existens non est. Consequenter, non tar (filum) est, quod in aliqua [x] textum fiat: et non, praeter eum [aliud (quid)] existens est, quod seipsum cum eo (ei) donum faciat: et ens est; et forma scientiae est; et unius modi (par, oequalis) est.

[Ipso hoc modo, Oum etiam forma scientiae est, et unicum (simplex, par) est].

Tempore quod (quo) aliquis verbum approbatum facit, quoniam scientiam illius acquisitum fecit, [x] Oum ut dixit, approbatum facit (assensum proebet): loquela etiam Oum est, propter illud, quod, loquela omnes res approbatum facit: et Oum forma scientiae est; et [x] approbatum facere quamlibet rem etiam e scientia est.

Ex hoc respectu (quamobrem) omnis mundus cum domino magno mundi unum fiat.

Tempore quod (quo) omnis mundus cum domino magno mundi unum fit, illo tempore sine cessatione et sine metu est: quare? quod Brahm sine metu est.

Et quisquis hoc modo scit, et intelligit, is Brahm sine metu fiat.

Hoc secretum cum excessu (valde) tegendum est.

Ipso hoc modo, hic atma alium non habet; et ex hoc respectu (propterea), quod, ei secundum (quid) non est.

Oum etiam aliud non habet; ex hoc respectu, quod, secundum non habet. Et hoc Oum forma scientiae est.

Ex hoc respectu (idcirco) omnis mundus cum domino magno mundi unum fiat.

Et in hoc gradu, atma ullum vinculum non habet, et causam vinculi non habet.

Si aliquis in unitate (unicitate) [x] atma, una particula praeter illum atma, aestimationem (illius) facit (unius particuloe rationem habet, eam esse arbitratur), illa persona centum frusta et mille frusta fiat: [cum] quocunque mundo (ad quemcumque mundum) quod eat, e manu mortis, post a morte, liberationem non obtinet.

Ei ([x] atma) secundum (quid) impossible est: et ipse cum seipso lumen est; et gaudium magnum est: et atmai purus est; et sine cessatione est; et sine metu est: quare? quod Brahm sine metu est.

Et quisquis hoc modo intelligit, is etiam Brahm sine timore fiat.

Hoc secretum cum excessu (maxime) tegendum est.

Absolutum fit K'hand octavum.

***

K’hand Nonum.

Oi Fereschtehha cum Pradjapat dixerunt; quod: o digne veneratione! hoc Oum, quod forma [x] atma est, hoc cum nobis (nos) edoctum facias.

Pradjapat, approbatum ut fecit, dixit: atma ab omni separatus factus, omne videt; et ab ulla occupatione (operatione) et pura et mala hominis mundi [x] accidens et petitionem non habet (nulli occupationi hominis subjectus, nullius desiderium habet).

Et ipse hic atma leo deorsum ferens omnes non scientias est, et forma scientiae est; existentiam apparentem non habet; et sciens omne est; omni tempore, omni loco, in omni est; dualitas in eo impossibilis est: et unicum verum est.

Et ipse hic unus atma verum (ens) est; aliud omne vanum (falsum): ei secundum (quid) non est.

Causa [x] mai'a separatus apparens (et separatum ostendens) est.

Et ipse hic atma magnus est: et ipse hic atma omne est.

Illi qui docti et scii sunt, totum mundum, quod cum intuitu (ad intuitum) intrat, aoudia (esse) sciunt; id est, vanum (falsum).

Et ipse hic djiw atma, pram atma est: et praeter hunc, illud quod existit, vanum est.

Et propter [x] facere intelligere hoc, res alia in actionem (necessaria) non est: ipse cum seipso (per seipsum) intellectus fiat; ex hoc respectu (propterea) quod, quidquid longum, et latum, et corpus (solidum, profundum) habet, cum intuitu et corde (ad intuitum et cor) ingreditur: quandoquidem hic atma ex omnibus his immunis est, eum cum ulla [x] non potestas intellexit (non possunt intelligere): et a [x] scire et non scire etiam immunis est (nec scitur, nec nescitur); et cum puro vadj dan acquisitus fiat.

Et maia figura caliginis et non scientiae, hic est: eum etiam e vadj dan ipsum (homo) potest scivit (scire): quod, ipsum (quod) scit, quod ego non scio; ipsum hoc ([x]) non scire, maia est.

Maia apparens faciens exanimatum bot (idolum), et errorem per incuriam, et multiplicitatem est; quemadmodum hic [x] nihil; et [x] absurda, et non existentia, apparens (apparere) facit; ipse etiam nihil et absurdum (quid) est; et semper non fuit (nullum) purum (absolutum) est.

Et non scii ilium formam (esse) [x] atmai ipsum sciunt.

Ipse [maia] ipsa haec cum hasti (existentia) nistira (non existentia) ostendunt (ostendit); [x] existens, non existens ostendunt, et [x] non existens, existens: et ipse hic maia, [x] electum, (voluntarium) sine electione (involuntarium) ostendit, et [x] sine electione, electum. Hic maia sicut arbor fructi(fera) est; quod, in [x] videre, valde parva est, sed potentiam (virtutem) [x] apparens facere arbores multum cum ramo, et folio, et fructu, habet: et, similis semini (quod) hoc omne arbores ut apparens fecit, et ipsum in quaque arbore sit; ipso hoc modo, hic maia, cum illo quod (etsi) ipse ab ulla [x] separatus non est, omnia corpora separatim separatim ut ostendit, unum cultum (numen vel hominem), et alterum, servum (colentem) facit.

Rursus maia duo cornu (rami) factus, unum cornu, quod aoudia factum erat, in (cum) ente, quod forma scientiae est, ut miscuit, servum (servientem) facit dicere: et seipsum cum ente, quod forma scientiae est, ut miscuit, cultum (adoratum, cui servitium proestatur), facit dicere.

Et hic maia1 [Maia, amor aeternus, voluntas activa supremi Entis, foras prodiens per tres qualitates, eidjad, creationem; abka, conservationem; afna, destructionem, tribus divisionibus [x] atma in radjouguen in satguen, in temouguen, correlativas, lumini primi, unici entis permixtus, [x] Brahma, [x] Beschn, et [x] Mehisch (Roudr), sua ipsa figura refert, ostendit: inde, atma ipse has tres figuras induit, sub his ad aspectum venit. Nihil aliud ergo [x] Fertschtehha, a primoribus incipiendo, distributio est, quam actio continua, eadem in se, in speciem diversa, unici entis, indesinentem rerum seriem, perpetua successione prodens, quasi illae res revera existerent, cum merum sit oculis datum spectaculum, ente absoluto semper pari et unico existente (Supra, N.° CXXX, p. 251, not. 1).], quod figuras genere genus (diversi generis) habet, multum firmiter constrictus (compactus) est; et cornua (rami) multum ex eo caput tollunt (surgunt). Adhuc filius et pater, ipse est: et ipse, causa trium (3) qualitatum, quod, [x] eidjad, et [x] abka, et [x] afna sit, separatus apparet.

Et in omne cornua etiam, cum pede trium (3) qualitatum ingressus, illa separatim separatim ostendit.

Tov Brahma, et [x] Beschn, et [x] Mehisch, cum permistione (per permistionem) Lumini-Enti, quod forma scientiae est, cum figura sua ipsa ostendit: ex hoc respectu, figura [x] atma (secundum) tres (3) divisionem, cum intuitu (ad intuitum) intrat; in divisione [x] radjouguen, cum figura [x] Brahma; et in divisione [x] satguen, cum figura [x] Beschn; et in divisione [x] temouguen, cum figura [x] Mehisch, apparet.

Respectum (relationem) dans omnium actionum cum seipso (qui illas facit), aabed (servus, serviens) est; et faciens facere, maaboud (cultus, cui cultus, servitium exhibetur).

Et differentia inter animas et Haranguerbehah, hoc est, quod, animae seipsas separatim separatim ut sciverunt, [x], ego: dicunt: et Haranguerbehah seipsum coliectionem animarum ut scivit, [x], ego: dicit.

Et Haranguerbehah [tres (3)] figuras habet; id est, [x] eidjad, [x] abha, et [x] afna.

Quidquid Creator, quod a voluntate (determinatione vera) cum manu vult quod productum faciat, ab (per) Haranguerbehah ipsum illud e voluntate (intentione) apparens fiat.

Illud (ens) productum faciens in omni is est; et dominus est; et potestatem [x] omnem rem intelligere habet: et potestatem (facultatem) [x] omnem actionem facere habet: omnis res in omni re est: et in omnibus animis omnis res est.

Quandoquidem atma omne existit, djiw atma ipse ille atma est: proinde, quidquid in atma est, in quibuslibet quatuor statibus, quod, [x] nasout, et [x] malkout, et [x] djabrout, et [x] lahout sit, et in djiw atma est.

Cum existentia illius quod (etsi) omne in omni est, tamen pram atma ab omni magnus (major) est: quemadmodum mare circumdans (oceanus) cum universalitate sua in quacunque unda (quolibet fluctu) est; sed undae, causa existentiae apparentis parvae sunt; [et] mare ab omni magnum (majus).

Ipse hic atma elementa, et sensus, etb figuram totius mundi, et [x] mokelan et [x] Fereschtehha et quinque (5) thesauros, quod in omnibus corporibus est, apparens (apparentia) ut effecit, et ipse in medium omnis (rei) ingressus, cum existentia illius quod (etsi) forma scientiae est, causa [x] maia non sciens factus, occupationes (operationes mundi) facit.

Ex ipso hoc respectu (propterea) atma secundum non habet; et super (in) [x] hasti puro (existens absolute, solus) est; et semper est; et purus est; et scientia pura (non mixta) est; et verus est; [et] ab omni sine appropriatione et liber est; et ab omni immunis est; et circumdans (comprehendens omne) est; et gaudio ejus terminus non est; et ab omni superior est.

Res alias, quod facie cum facie (ad faciem) est (sunt), cum indicio digiti, quod, cum latere illorum (versus eas) facit, (homo) facit intelligere: et eum, cum indicio digiti, (quod) cum latere suo ipso (versus seipsum) facit, facit intelligere.

Is hoc modo (taliter) unius modi est (par, oequalis est), quod, eum cum omnibus sensibus, et intellectu, et ratiocinatione (homo) potest scivit (scire); propter illud, quod, quidquid existit [x] hasti (existentia) ejus est; et [x] hasti ejus, ab omni longe prius est; et quidquid ab omni longe prius est, etiam is est.

Brahm,1 [Ms. nat. Brahm o anoubhou, Brahm et anoubhou.] anoubhou, quod [x] vadj dan est, praeter eum (aliud ens ab eo) non invenit.

Ille atma, quod forma [x] vadj dan est, ipse cum seipso lumen est, et testis omnis (entis) est, et in eo mutatum non est, et secundum non habet; in medio ejus [x] aoudia, quod caligo et non scientia est, non est: videt, quod, hoc omne quod visum fiat, [x] hasti purum est, et aliud quidquam non est.

Ex ipso hoc respectu (idcirco) verus est; et antiquus est; et productum non factus est; ipse in seipso sit; et a gaudio scientiae plenus est; et firmus (stabilis) est; et Djibril, et Mikail, et Asrafil, et aliae res, omne in2 [Ms. nat. az ou, ex eo.] eo firma sunt (permanent).

Ex ipso hoc respectu (idcirco) ille atma purus est; et figurae ejus cessatio non est; et figura ejus lumen est; et is figura quietis est; et is atma est; et quidquam non est, quod in illo atma non sit.

Atma, prius ab omni firmus (stabilis) fuit; et haec quidquam non (non erant).

Atma semper in magnitudine sua sit; et ei volitio ullius rei non est; is testis omnis (entis) est; et unicus est; et ipse cum seipso [lumen est].

Oi Fereschtehha a Pradjapat petierunt, quod, fundi aridi (terra sicca, solum sterile, lapides etc.), quod sine anima (vita) est, cum [x] atma quam relationem habent?

Pradjapat dixit: responsio, quod dicam, in ea dubium non est; quod, ipsum hoc ratio (respectus) est, quod ab atma apparens factum (prodierunt): et quidquid ab eo [apparens] factum est, forma ejus est1 [Quidquid ab Atma, unico Ente, apparens factum est, forma ejus est: inde ratio terrae, lapidum, saxorum, eorum omnium quae vita praedita non sunt, ad Ens supremum; ex eo prodierunt.].

In omni videns is est; et testis omnis is est, et non mutatus is est; et firmus is est; et a non scientia et errore per incuriam immunis is est; quidquid in apparenti (exteriori) et interiori est, is est; et ex ipso hoc respectu (idcirco) apparens is est; et a non scientia superius is est.

Post ab illo (deinde) Pradjapat cum [x] Ferdschtehha dixit, quod, [dicatis quod id (ens) viditis (videtis), vel non viditis? dixerunt, vidimus, dixit]: quid viditis (videtis)? dixerunt: illud, quod fluere (procedere) faciens occupationem (operationes) est, et cum illo quod (etsi) parvum est, magnum est, et testis (cautio) omnium sensuum est: verum, omnes magnitudines non habet; id videmus; id est, [x] djiw atma: et illud, quod, a laetitia et moerore immune est, ut secundum non habet; et atmai magnus est, et sciens omne est; et sine fine est; et ab ulla re separatum non est; et secundum (alterum) non habet; et semper figure sciential est; et etiam sic lumen est, quod, a [x] maia lumen ejus absconditum non fiat; et illud (Ens) non vidimus; id est, [x] pram atma.

Pradjapat dixit, quod quidquid videtis, illud etiam vos estis: et illud (Ens), quod secundum non habet, dixerunt (dixistis), quod non videmus; ei ipsi secundum non est, quod, videatis; illud etiam vos estis.

Oi Fereschtehha dixerunt, quod, o digne veneratione! rursus facias intelligere.

Pradjapat dixit: [x] atma, quod, vultis (petitis), vos estis. Et si praeter [x] atma rem alias videtis, vos atma dan ([x] atma scientes) non estis.

Atma sine simili (pari) est, et alium non habet: cum ipsa hac causa (idcirco) vos atma estis; ipsi cum vobis ipsis lumen estis.

Quidquid visum fiat, hasti (existentia) et scientia pura (sincera) est: cum ipso hoc respectu (idcirco) vos etiam [x] hasti et scientia pura estis.

Oi Fereschtehha dixerunt, quod, si nos, ipsi cum nobis ipsis, lumen essemus, sine simili essemus.

Pradjapat dixit: si vos, ipsi cum vobis ipsis, lumen non estis, quomodo dicitis, quod, [x] djiw atma videmus?

Dixerunt, quod, nos non scimus, quod, nos quid simus, et cum qui (re) videamus.

Pradjapat dixit: hoc quantum ipsi scivistis, quod, nos nescimus, ipsum hoc scientia est; et scientia lumen est: proinde vos, ipsi cum vobis ipsis, lumen estis.

Et forma [x] hasti (existentiae), et forma scientiae, quod, vos estis, ex illo est, quod, [x] hasti et scientia prius ab omni fuit proinde, quidquid apparens factum est, quandoquidem ex hasti et scientia apparens factum est, forma [x] hasti et forma scientiae est.

Et illud Ens, quod forma [x] hasti et scientiae est, in occupationem (operationes hominum) non intrat, et lumen est, et secundum non habet.

Pradjapat cum ([x]) Fereschtehha dixit: illud quod ego dixi, vos cum puro (simplici) [x] dicere me (fide) intelligitis? vel a verificatione vestra ipsa (quia illud vos ipsi certum verificastis) intelligitis?

Oi Fereschtehha dixerunt: nos hoc modo scivimus, quod, id (Ens) a [x] scire et non scire ambobus superius est.

Pradjapat dixit: ipse hic intellectus vester (hoec intellectio vestra), Brahm est, secundum (quid) non habet: et quandoquidem id sine fine est, secundum quo loco contineatur?

Et semper est; et purum et forma scientiae est; et sine appropriatione et liberatum (non ligatum) est; et verum est; et subtile est; et plenum est (omnia implet), et secundum non habet; et hasti, et scientia, et gaudium purum est; et ipsum hoc, atma est: et proinde (sane) et cum eo quis lucrum (foenore) et commercium (contractum) non potest fecit (facere).

Aliud (Ens) ut non vidistis, et firmam retentionem sensuum fecistis, cum [x] Oum [x] atma videtis, quod, atma verum (Ens) est: in hoc verbo ullum dubium non afferatis, quod, atma Brahm, et Brahm, atma est, et Oum, atma est.

Oi Kianian et docti hoc modo vident.

Hix atma in vocem, et tactum, et in colorem, et in gustum, et in odoratum, et in loquelam non ingreditur: cum pede cum eo (ad eum) non potestas pervenit (pervenire); et cum manu eum non potestas cepit (capere); et cum ulla ratione (ullo modo) eum non potestas transire fecit (transgredi, effugere); et acquisitio voluptatis ex eo cum libertate (in potestate) alicujus non est: cor, et intellectus, et recogitatio, et egoitas, cum eo (ad eum) non pervenit: et pran, et apan, et aodan (advan), et saman, et bian, quod quinque ventus (venti) est, cum eo non pervenit (non perveniunt): et is a sensu et sensibili externo (apparente) et interno immunis est: et is sine indicio, et sine simili (pari), et sine qualitate, et sine motu est: et in significationem non intrat: et qualitas eidjad, et abka, et afna, in ente ejus non est: et maia in eo non continetur: et cum [x] Oupnek'hathai puris, quod, secreta magna ejus est, eum potestas invenit (possunt invenire).

Et in perfecto (absolute) lumen est: quisquis una vice cum lumine ejus lumen fit, semper lumen manet, et a (pro) omnibus luminibus primum id (Ens-) Lumen fuit.

Illud lumen, vos, cum (in) [x] hens etiam, quod adjpa nomen habet; id est, in [x] halitum percutere (respirare), omnia animantia, sine libertate (naturaliter) fluens est (cursum habent, vivunt); sensus illius (rei), hoc est, quod, ego id sum; id ego sum; (illud lumen in hoc) videatis.

Pradjapat denuo a [x] Fereschtehhai petiit, quod: videtis, vel non videtis?

Oi Fereschtehha dixerunt, quod, nos vidimus; a [x] scire et non scire superius (id) est.

Pradjapat dixit: quod; vos, quod dixistis, quod nos videmus; a [x] scire et non scire superius (id) est: illa scientia pura quo loco est?

Oi Fereschtehha dixerunt, quod; cum qua ratione petis?

Rursus Pradjapat petiit, quod, ab eo (ex eo) quid acquisitum est?

Oi Fereschtehha dixerunt, quod; ab eo quidquam acquisitum non est (non provenit).


Pradjapat dixit: vos mirum ostendens estis: bene invenistis.

Oi Fereschtehha dixerunt, quod, nos admirandi non sumus; tu admirandus es.

Pradjapat dixit: vos, [x] Oum ut dixeritis, approbatum faciatis, quod, nos admirandi sumus; et [x] Oum locuti sitis (vere Oum pronunciaveritis).

Iterum Pradjapat dixit, quod, nunc scivistis?

Oi Fereschtehha dixerunt: scivimus: verum sicut vos non scivimus.

Pradjapat dixit: rursus [x] Oum dicatis, quod, atma firmus (stabilis), ipsum hoc est.

Oi Fereschtehha dixerunt: o digne veneratione! nunc illud quod, videmus, a [x] expositum facere illud timemus, [o] digne veneratione! vobis humilis submissio! super nos beneficus fias.

Pradjapat scivit: quoniam hi quaestiones multum fecerunt, considerationem faciunt (solliciti, sibi consulunt, hoc considerant).

Pradjapat dixit: ne timeatis: si aliquid aliud etiam vultis, petatis.

Oi Fereschtehha dixerunt: primum vos a nobis petiistis, quod; illa scientia pura quo loco est? [nos etiam a vobis petimus; vos dicatis: quod, illa scientia pura quo loco est?]

Pradjapat dixit: ipsum hoc, atma est; id est, quidquid existit, atma est; et scientia pura est. Proinde, atmai, quod, scientia pura sit, is quo loco est, quomodp potestas dixit (possunt dicere)?

Oi Fereschtehha omnes dixerunt, quod, vobis humilis submissio, quod, nos ipse ille atma mirandus sumus.

Pradjapat [x] Fereschtehha hoc modo eruditos fecit.

Et conforme huic mantr (libri) Beid est, quod, pranou etiam quatuor status habet; et atma etiam quatuor status habet.

Et e littera prima [x] pranou, quod filum ([x]) texere omne est, statum primum [x] atma, quod, ille etiam filum ([x]) texere omne est, (homo) sciat.

Et e littera secunda [x] pranou, quod, donum facere seipsum est, statum secundum [x] atma, quod ille etiam donum facere seipsum est, sciat.

Et a littera tertia [x] pranou, quod, scientia est, et secundum non habet, statum tertium [x] atma, quod ille etiam scientia est, et secundum non habet, sciat.

Et ex hoc statu tertio [x] pranou, [x] atma ut obtinuit, a [nim] matrai quarto [x] pranou, quod alium non habet, statum quartum [x] atma, quod, ille etiam alium non habet, [et] prope (vicinus) et testis est, ut scivit, cum eo (ad eum) perveniat.

Absolutum fit K'hand nonum (9), [cum [x] Brahm nemeskar].

Et cum absolutione (ad finem) pervenit [Oupnek'hat] Narsing'hah atmai, quod excessum (infinitatem) temporis habet, et terminus graduum unificationis, et scientiae mysticae (contemplativae) est, et petita (quoestiones, objectum) [x] kian et cognitionis, et postremum (finis) (libri) Athrban Beid est.

Et (liber) Athrban Beid [etiam] postremum (extremitas) quorumque trium (3) Beid est1 [Sanctuarii Indici clavem prae manibus habes, lector erudite, at ferrugine poululum asperam. Ingredere, si audes, si potes, corde puro et simplici, roente Enti supremo agglutinata, in illud quasi transfusa; sensibus externis sopitis, internis vigilantibus; corpore velut mortuo: et profundo scientiae simul et inscitiae mari immersus, extra Deum nihil te videre, nihil esse, prisco Indorum more, si fas est, venerabundus agnosce.].

Hanc interpretationem [x] Oupnekhathai quorumvis quatuor (librorum) Beid, quod, designatum cum secreto magno (per secretum magnum) est, et integram cognitionem luminis luminum, [hic] fakir sine tristitia, [Sultan] Mohammed Dara schakoh ipse, cum significatione recti, cum sinceritate, in tempore sex (6) mensium, [postremo die, secundo [x] Schonbeh, vigesimo] sexto (6) [mensis] [x] Ramazzan, anno unum mille et sexaginta [et septem] (millesimo et sexagesimo septimo) [x] hedjri (Christi 1667), in urbe Dehli, in mansione (diversorio) nak'he noudeh, cum absolutione (ad finem) facit pervenire.

Ex mirabilibus eventibus prosperis, hic est, [quod juxta hominem hujus libri Dei antiqui determinatum est], quod, tempore (quo) (libri) Beidha absconditum factum fuit verus (Deus) supremus in ipso hoc nak'he boudeh1 [Samskretice, nikhananam bouddihi, indoles, ingenii habitus: vel, Persice, locus ubi proles cara custoditur.], (illum) apparentem fecit.

Ipso illo modo verus (Deus) sanctus et supremus, in ipso hoc (eodem modo), in capite (super faciem) terrae (illum) apparentem faciat (mundo cognitum reddat).

Deus supremus quaerentibus se gratiam largiatur: [quod, ex hoc thesauro cognitionis participes fiant, et ab existentia imaginaria liberati redditi, cum existentia vera (ad existentiam veram) ut pervenerint, liberati absoluti (salui, beati) aeternum efficiantur; amen. Domine mundorum!]

Cum data (die) vigesima (20) mensis Rabii essani anno 1181 [x] hedjri (Christi 1767), ortus (installationis) anno (septimo) [x] Schah Aalem, die Schonbeh, die natura pace (fausta), in [x] Ssoubeh Aoudeh, cum manuscripto (manuali scriptura) [x] Atma Ram, integrae quietis, haec quinquaginta Oupnek'hat cum absolutione (ad absolutionem) pervenit (pervenerunt).

Oum, houm, Oum, Oum, Oum. Sigillatio. (Finis.)

***

Absolutum est hoc Apographum versionis Latinae [x] quinquaginta OUPNEK'HATHA, ad verbum, e Persico idiomate, Samscreticis vocabulis intermixto, factae, die 9 Octobris 1795, 18 Brumaire, anni 4 Reipubl. Gall. Parisiis.

[admin]

OUPNEK'HAT NERSING'HEH1 [Supra, T. I, No. 3, p. 14, atma is missing.] ATMA,
From Athrban Beid (taken).
[English Version by Google Translate]

All Fereschteh with Pradjapat said: Atmai, that which is more subtle than anything subtle, is the form [x] of Oum: make it with us expounded.

Pradjapat, as he approved, said that; this whole world is Oum: and whatever has been, and exists, and is to come, everything is Oum: and whatever is above from these three (3) times is also Oum: and this is all Brahm.

And [x] djiw atma with Brahm, which is Oum, (man) should know that he is one as he made him.

And this unique one, which has no aging, [and] is without death, and is without cessation, and is without fear, (3) the state [x] djakrat, and [x] sapen, and [x] sak'hepat, these three (3) states with him (the one being) that you make three relative (facial), and his form (them) as He knew that if he made any of these three (3) rejected (none), [x] he should have the egg preserved (consider that he would remain the only one).

And [x] djiw atma, that this has three (3) bodies, [x] Brahm's greatness, that he is the lord of three (3) bodies, and let him know.

And the three (3) bodies [x] of Brahm, this is: one, the just adjustment of the three qualities; which has the name prakrat: secondly, the collected simple elements (not compounded, not mixed), which has the name Haranguerbehah: thirdly, the figure of the whole world; which, when the gross elements are collected (mixed at the same time), has the name of Pradjapat.

And djiw atma, which has a gross body, in the state of wakefulness, takes from the gross (external) senses the pleasure of the gross sensibility: and Brahm also has a gross body, which is the whole world; and, in the world [x] nasout (of humanity), he takes pleasure from the whole world.

Djiw atma also has a subtle body, [and] in the world of sleep, with the subtle senses it takes the pleasure of the subtle things: Brahm also has a subtle body; what, he is Haranguerbehah, and in the world [x] malkout takes pleasure in subtle things.

And djiw atma in the state [x] sak'hepat, which the world [x] djabrout, when [x] pram atma has become one, takes the pleasure of (true) joy.

And atmai, which is the form [x] of Oum, has four feet.

The state of being awake, that the world [x] is nasout; in this very state, he makes a grasp of the eclipse ([reaches external sensibility)]: and he has seven limbs, and nineteen mouths; and, with the coarse senses, he takes pleasure from the coarse senses: and there are four divisions; the [natural] heat of the stomach; and the natural heat of the whole world: both of these, together with all the things which have been mentioned, are the first foot [x] atma.

And the world of sleep, which is the world [x] of malkout; and in this state he makes the comprehension of subtlety (of subtle things): [and] he has seven limbs, and he has nineteen mouths; 1 [In ms. born [and what he has seven members is this; Behescht, and sun, and wind, and bhout akasch, and water, and earth, and fire is: and nineteen mouths (which) it has, this is; ten senses, and five pranas, and the understanding, and reflection, and the heart, and the ego:] and with the senses...] with the subtle senses, he took lust from the subtle senses: and he himself is the four divisions, which has been mentioned; and the light of the heart; and Haranguerbehah: both of these, together with all the things that have been mentioned, the second foot [x] is atma.

And the state [x] sak'hepat, that the world [x] djabrout; in this state, he does not have the volition of any thing; and he does not see any dream; This very thing is [x] sak'hepat: in this state, djiw atma becomes one with [x] atma, and being made full of knowledge, remains; and it becomes (as it were) a form of joy, and takes the pleasure of joy: and in this state it has one mouth, which is pure knowledge: and it itself is four divisions, which is mentioned (the fact); and the light of knowledge; and dominion: both of these, together with all the things that are mentioned, the third foot [x] is atma.

And the lord of this state, he is the lord of all (things), and he is all-knowing, he is in the center of the heart of all (beings), and he is the place of production of all (things), both producing and perishing (falling), making all elements and animate things .

Each of these three (3) states, and each of the three (3) worlds, is its veil and curtain: that Atmai, which is this veil and its curtain, is the form of knowledge, and is above (in) one state; and this is the way it is, that the state [x] teria, that the world [x] is lahout and the fourth foot, and it is also of four divisions: and to them every three (3) states, and every three (3) of the world, is in this (are); just as the thread has entered into all the grains of the precarious corolla.

That world, which is the world of the Being, when he entered into those three (3) states (atmai), and [x] to know that I entered into everything, is the world of his wakefulness; that [x] is nasout.

And his knowledge with this (of this thing), that I am Brahm, this very world is his dream; that [x] is malkout.

And in the place where (when) knowledge, and the knower, and the thing known, is not (does not exist), this is sleep with its rest; that [x] sak'hepat, and the world [x] be djabrout.

And at the time when he knows himself to be pure joy, his state [x] is that he is [x] lahout.

And in this state the Being is pure without quality.

And those three (3) worlds in that state (those three states) is the world [x] of maya, which, it has been shown, is (exists) without being.

And atma is the form of knowledge, and is above (in) one state.

And here atmai, which, in the fourth state, teria, which is the fourth world, is in this way, that it is immune from eclipse (thickness), and it is also immune from subtlety, and it grasps from [x], which is from the state of wakefulness and it is superior to sleep, it is also immune.

And in [x] sak'hepat, which captures the pleasure of joy, he is also free from that.

And it is not knowledge (ignorance); it is a form of knowledge; and there is also no collection of knowledge, for the reason that it is not capable of division.

And in this state it is not even to be seen; and from occupation (operations) it is even higher; and from the apprehension of the senses it is even higher; and from information it is even higher (nothing can be indicated); and from exposition it is even higher; and from thought it is even higher.

When they themselves have this (same) amount of power, they said (they can say), that there is one Atma; and the whole world is not in that place (the world is not there); and it is pure; and it is the form of joy, and it is the form of rest, and it is free from duality.

The Kianian scholars call this state the fourth.

This self is the atma; and here he himself is knowledge, he must be known (it is necessary to know him).

The level [x] of Pradjapat, (which) is a collection of gross elements, and the world [x] is nasout, Haranguerbehah carries him down (he sinks into himself); and the degree [x] of Haranguerbehah, which is a collection of fine elements, and the world [x] is malkout, the divinity (superior angelic status) brings it down (subdues, annihilates): the degree of [x] alouhiet (divinity), which, [x] djabrout and the world [x] is sak'hepat, each of these three (3), [x] teria, which [the world] [x] lahout, [and] being nature, carries down (absorbs into itself).

And this is the fourth leg.

To k'hand first, which, with the place (vice) of section, is absolute.

***

1 [Samskretic khand'ham, a piece, a section.] K'hand Second.

Here atma, at the time that (when) in the world [x] is nasout, that is, in the state of wakefulness, there is no sleep for him, because [x] he is malkout; and [x] sak'hepat is also not what [x] djabrout is.

At the time when it is in the world of sleep that [x] is malkout, and (it) [x] sak'hepat is also not, that [x] is djabrout: and to nasout is also not that it is awake.

At the time that [x] is sak'hepat in the world, that [x] is djabrout, [x] nasout is also not for him, and [x] malkout is also not that there is wakefulness and sleep.

At the time when it is in [x] teria, that the world is [x] lahout, it is not [x] djakrat, it is not [x] sapen, it is not [x] sak'hepat; that is, it is not [x] nasout, and it is not [x] malkout, and it is not to djabrout (is).

And he is immune from these three (3) states, and is equal (par) in all states; and always is; and it is a form of joy; and there is one excellent way (one excellent way); and eight is subject to change; [and] knowing sight, and hearing, and speech, and heart, and understanding, and wisdom, and foolishness; and he is all knowing: from this respect he is separated from all these, and is not from the division of these (their kind).

Sight, and hearing, and speech, and heart, and understanding, and prana, and foolishness, he is; and the witness of all (beings), he is: from this respect to him there is no alteration (difference) and no change.

And his knowledge is great; and he is more lovely than all; and joy is pure; and it is prior to everything; and it is the form of light; and it is equal; and he has no old age; it is without cessation; and he is without fear, and he is Brahm.

And for the reason [x] that love is eternal, it is said that it has four feet, that it is the four worlds.

Tov pranou with [x] atma, and four matrai [x] pranou with these four worlds, which, four feet (feet) [x] atma is (are), make one.

And whatever is in the first foot [x] atma, which the world [x] is nasout; and that which is mentioned in it (was) is in the first matrai [x] pranou, that is, a be; that is, alef maftouh (open).

And from with the meaning [x] is from (waters): that is, just as Brahm is in every place; a, is in every letter: and just as Brahm, first of all (things); a is also the first [everything] of letters.

With this very reason, in [x] akar [x] is also gross, and [x] is also subtle, and is also a seed, and is also a witness, and all these things are in Brahm.

Anyone knows this letter in this way; just as this letter is in everything, let it be in everything; as everything is first, let everything be first.

Whatever is in the second foot [x] atma, that the world [x] is malkout; and that which is mentioned in it is in the second matrai [x] pranou, which is ou; that is, wow mazzmoum (with ou).

And ou with the meaning [x] is makr; that is, giving greatness: and the duality (douganegui) is in this, that [x] sits (seats) of this letter before (anterior) according to it.

For this very reason, in [x] a(o)kar [x] is also gross, and [x] is also subtle, and is also a seed, and is also a witness, and all these are Brahm.

Whoever knows this letter in this way, may his birth become great, and become a master of knowledge, and become like [x] Brahm.

And whatever is in the third foot [x] atma, that the world is [x] sak'hepat and [x] djabrout; and that which is mentioned in it is in the third matrai [x] pranou, which is mim saken (my resting mim).

They say that [x] makar; that is, showing everything, and making everything destroyed.

With this very cause, in [x] makar [x] is also gross, and [x] is also subtle, and is also a seed, and is also a witness; that all these things are in Brahm.

Anyone knows this letter in this way, when everything is done to the one who shows (himself showing) and to the one who makes it vanish (himself annihilating).

And whatever is pranou in three (and) a half letter [x], all this is in one, one (single) letter [x] pranou.

And whatever is atma in the fourth foot [x]; that [x] teria and the world [x] be lahout; and that which is mentioned in it is in nim matrai fourth [x] pranou, that is, ghanneh (nasal sound).

And that [x] nadi say.

Just as the degree of [x] alouhiet, which [x] is djabrout, destroying (absorbing into itself) [x] is nasout and [x] malkout; In this very way, that nim matrai destroying [x] is alouhiet: it is light with itself; and he is master with himself; and he himself is appearing with himself.

And there are four divisions.

Division (species) first, 1 [To obtain the fetus, bar jaftan. In ms. born tar jaftan, to find the thread (of anything). Reading, as below, No. 379, p. 441, 442, tar baftan kol ast, yarn [x] is everything to weave, and so on.] thread (yarn) [x] is everything to weave; because of that, which is atma: just as [atma] has entered into everything, this also has entered into everything: just as, at the time of the great resurrection (the end of the world), that being death and fire , pervaded by the Supreme Being himself, penetrated, rendered himself. in this very way, this nim matrai enters into everything.

And the second division is the making of a gift; that is, himself [Khodra be djouiand o khod atta mikonand, they call themselves and make themselves a gift: read as below, No. 644, p. 423, khodra be djouiendeh khod atta mikonad, he makes himself a gift to the seeker.] with the seeker (to the seeker) they make (make) themselves a gift, and he himself understands himself: just as the sun, having destroyed the darkness in itself as it did, makes light; in this very way Brahm [x] aoudiai (ignorance) destroyed all in itself as he did (annihilated), he makes light.

The third division, perpetual knowledge, when the doctrine is pure: just as fire wood and that which is thrown into it, all that has been burnt, it (alone) remains; in this very way his knowledge, that he used up (ignorance), itself appears.

And the fourth division, without apparent existence, and [x] inclined (to be to anyone), is universal.

Then every four division(nes), which is in [x] atma the form of knowledge, is in four matrai [x] pranou: (therefore) this (name) pranou itself is also four division(wey) In every letter [x] pranou , the whole (absolute) is pranou: and this very pranou, which is the four division(s), is the atma [that the four division(s) is the atma]. This whole world, which is the name and form, all, is atma: then pranou, with the first mode (the first reason for the world [x] nasout), is this being itself: atma and pranou are one; [from that] that atma is also four division(s), and pranou is also four division(s); Atma is also a form of knowledge, and pranou is also a form (of knowledge).

And every four division(s) that the atma has, the pranou also has (those).

And the whole world is a being, which has no other, with respect to that (idea), which is not second to that being.

And the truth of that unique atma, which is its pranou form, (the book) Beid makes expository; that also the atma has a part (parts), and the ghanneh (nasal sound) has a nim matrai part; it is also a fourth part, and the nim matrai is also a fourth part; he is also immune from occupation (operations), nor is the matrai also immune from speaking (it is not pronounced, it has no action); in the [x] hasti (existence) of its [x] nisti (non-existence) of the world, and in that matrai also [x] nisti (non-existence) of the three (3) matras and all the letters; he is pure joy, for the mother's joy is also pure; he does not have a second, nor does the mother have a second.

It is from this respect that pranou is atma.

Whoever knows this truth enters into himself.

It becomes absolute according to K'hand.

***

K'hand Third.

The first letter [x] pranou, the first foot [x] is atma: the second letter [x] pranou, the second foot [x] is atma: the third letter [x] pranou, the third foot [x] is atma: and nim matrai the fourth [ x] pranou: that these four things; that, the thread (yarn) [x] to hold everything; and making a gift of himself with himself with the seeker of himself; and eternal and pure knowledge; [and] without the existence of the apparent being universal, it is (are) in it; and the fourth foot [x] is the atma.

In that nim matrai, [x] atma, that the eclipse (thickness), and subtlety, and the germ and the witness to be over all, he is, as he sought, and himself with that nim matrai, [x] atma, and the subtlety of that atma is one as he knew, the whole world, (that) every one as he made, (man) should bring down; that is to say, let it become destroyed (annihilated) in itself.

In the first letter [x] pranou, which has the name akar, is the earth, and (the book) Rak Beid, with aietha, and the measure of that, and Brahma, and the eight mokel, which (which) have the name of vessel, [and] the measure of kaitri , and the apparent (external) fire: all this, which is mentioned in the first letter [x] pranou, is the first foot [x] atma.

And the eclipse (thickness), and the fineness, and the branch, and the witness; it is also on this foot.

In the second letter [x] pranou, which has the name aokar, and the world [x] fezza (atmosphere), and (the book) Djedjr Beid when it says without measure, and Beschn, and eleven (11) mokel Roudr which have a name, and a measure tarschetap and fire, and is the sun: all this, which is mentioned in the second letter [x] pranou, is the second foot [x] atma.

And the eclipse, and the subtlety, and the seed, and the witness, is in this foot.

And in the third letter [x] pranou, which has the name makar, [x] behescht (paradise), and (book) Sam Beid with melody, and Maha diw, [and] oi mokel twelve (12) months of the whole year, and a measure djakti, and fire, and the natural heat of the whole world is: and all this that is mentioned in the third letter is in the third foot [x] atma.

And the eclipse, and the subtlety, and the seed, and the witness, is also in this foot.

In nim the fourth matrai, which is the last (fnis) [x] pranou, and the whole name is great Oum, his name, and the world of Being, and (the book) Athrban Beid, with the whole mantras, and fire, the quality of power, which makes it vanish he is all, and the element of the wind, and the measure of all measures, O mokel Brahm is unique; and this matrai is the fourth form of light: and all that is mentioned, the fourth foot [x] is atma.

And the eclipse, and the subtlety, and the seed, (and) the witness is also in this foot.

And in every one matrai [x] pranou, there are (are) four matras: and in every one foot [x] atma, there are (are) four divisions; that every one whosoever shall be sixteen (16).

Whosoever brings down the sixteen things which are in the four matrai [x] pranou, together with the sixteen (16) things which in the four feet [x] of the atma, as he made one, brings down the whole world into one bag. that is, he makes (all this) destroyed (annihilated) in himself; he is wise and learned, and without ceasing; [and] he causes all his volitions to burn into the fire of knowledge [x] as he has thrown the atma: and from hearing, which is not knowledge and error from carelessness, he has become pure and immune from [x] always sleeping with rest in [x] the atma is not awakened; that is to say, he never again comes into the bond of apparent existence, and is without thought to come upon it.

First of all, it is necessary that, in the world of waking and in the world of sleep, as he saw and understood the truth of the whole world, he destroyed it as he caused it, and became free from them, he entered [x] sak'hepat, which is the world [x] djabrout, and rested obtained, and that also destroyed (annihilated) as he did, he himself became all (things), let all things be known as equal (par), [and] become the form of eternal life: and those four division(s) are (are). To be gross, and fine, and seed, and witness over all, let him be himself; at that time it all becomes: four divisions [x] pranou, [that] the fruit (foetus) of obtaining the beginning of all (things), making itself a gift with the seeker (queerer) itself, and the eternal knowledge that it is pure and without the existence of the apparent universal; let these things also be done himself.

That Being, with all its qualities, above [x] below the heart (under the heart), which is great in the body, reflects; and [x] pranou, which has four matras, and in [x] its matrai there are twenty-eight things; that, O Mokelan, and the world, and the colors, and the measurements, and the other things which happened above mentioned, he made the form of fire in thought (to himself) as represented, in the first circle (space), which was breathed to bear the beginning [x] above from below (breathing), let him represent in thought (to himself) what is in the form of fire.

And [x] alef maftouh (open), that [x] Brahma (to be) as he knew, let him represent in the central thought (to himself).

And [x] vau mazzmoum (ou), that [x] Beschn, as he knew, should make it represented in his heart in thought (to himself).

And [x] me resting, that [x] Mehisch as he knew, entered between the two eyebrows1 [Ms. born anderoun mabein dou abrou: in my ms., anderoun mabein ou daiereh, enter the circle between him.

And nim matrai, that pranou becomes absolute whole with (in) him, [and] with this figure, and is the lord of all (things), between the two eyebrows [and the middle] of the brain he makes it represented in thought (to himself).

And the whole pranou, which is four matrai, there are [twenty-eight] things in it, and it is the form of joy, and it is the water of life, let it be represented in the middle of the brain by thought (to itself).

And his joy, as he knew, every place that (in which) the letters [x] pranou represented (to himself) in thought, should pour over that (place); that is, at the time [x] maschghouli [x] pranou, let the form of joy take place.

After that (then) ([x]) Brahma, and ([x]) Beschn, and ([x]) Mehisch, which, alef maftouh, and vau mazzmoum, and mim saken (resting), represented by thought (to himself) he had made the world nasout, and malkout, and djabrout, the body (being) of these three (3) letters as he knew, with his heart he would maschghouli them.

Nim matrai, that whenever three (3) become one in him, surrounding it (comprising) everything as he knew, with his heart he makes maschghouli with it (him).

After him (later), Brahma, and Beschn, and Mehisch, and alef, and vau, and mim, and the world nasout, and malhout, and djabrout, that all this in [x] nim matra had destroyed (annihilated), these and each four with the representative thought vanished (annihilated) as he knew, as he made the light of all these one; from that light his three (3) bodies, namely, the gross body, and the fine body, [and the body of subtlety], which is the body of the state [x] sak'hepat, [full] as he made; and djiw his atma, which is in these three (3) bodies, made the light as he showed it (made it luminous), and the form of light represented by thought (to himself) as he made it; with the force (power) of that light, the form of knowledge, all his qualities with his three (3) bodies as he made one, make the form of that light (them) ; and his subtlety, Haranguerbehah; and his fineness (the body of the well-merited, his grace), the world is djabrout; and degrees [x] alouhiet, with all the qualities; and the four feet [x] of pranou in this light, which is the form of knowledge, destroyed as he did, as he knew himself to be that light, the form of knowledge and joy; let him bear down (absorb) all this one bushel as he did.

K'hand becomes the third absolute.

***

K'hand Fourth

This atma, because that atma has become, is a great Creator: and the fourth [Ms. born tschahorom; in my ms. tschahar, four.] matrai [x] pranou, which is light, from it that Being is found: to him from one particular aieteh (book) Beid [x] humble submission with the place as he brought (extended), and with himself ) beneficial as he made it, and from the mention (mention) [x] pranou, remembering (making mention), and remembered, one as he knew; Let (man) know that I am all.

After that, he himself here atmdi, that Brahm is great, and from the fourth matrai [x] pranou, which is light, let him be known, and that particular aieteh, eleven [Sic ms. born iazdah: in my ms. panzdah, fifteen, and pag. 436 and the sequels, by the error of the amanuensis; for, p. 436, the exposition [x] provides only eleven words. See also, No. 1751, p. 428 et seq.] (11) He has voices, and eleven figures are his; that being, which [x] djiw atmaha he took down into himself, makes his form; [x] humble submission to him as he did, and Pranou said, (a man) should make (one) one place with himself.

That atmai himself, that Brahm is great, and from the fourth matrai [x] pranou, which is light, be found, and to him, with [x] pranou, maschghouli as he did, and [x] I and [x] you as far as he did, [x] sat, and [x] tschat, and [x] anand; that, with the meaning of [x] you have pure (pure existence), and pure knowledge, and pure joy; and atmai is full in every place (filling every place), and atmai is great and the great Creator, as he knew himself (to be), from the bottom ([x] below) of the heart he becomes one with [x] Brahm.

That saying which has eleven voices, let him know one even with himself.

And that Being, which brings everything down into itself (submerges, annihilates), is in this way, which is in every place, and always is, and is the soul of every (being), and bringing down [x] djiw is atma, and the great lord it is, and in every place always the form of every (being) made, it eats everything; at the time when he eats everything, he alone remains: that is also [x] teria, which is [x] lahout.

The particular meaning of those eleven words [x] is this; which is above all beneficent, and is the master of power; it is a nurturer (conservator) and great; that is light; His face is on every side; and bringing down all souls (life) is; and making to fear (terrifying) is everything; that is giving joy to all; that which makes it vanish (destroyed) is death; and they do everything to him [x] with humble submission; and saying: you, I; in everything, that is.

These meanings, which is mentioned (was), in himself as he knew, when [x] pranou in [x] Brahm (man) makes one.

And this is also mentioned in two other mantras (books) of Beid.

O maschghoul [x] maschghouli ([x]) being that (who) does, that being with [x] schoghl (representative thought) as he took, and his senses, because (who) are with the place (vice) of his children, and and whatever action he does, (it) all in one place as he did, from the evils (evil) outside as he had (prevented), when [x] Oupnek'hata, which is the horn (of the book) of Beid, strikes the senses.

After that (then) [x] maya, which was shown in every place (shown, what he shows), is a lie, and is the mother of the calves (born) of the senses, that life (united) as he made it, with that atmai, which lion and eating everything is, let him eat ([x] maya [x] atma let the lion be devoured).

Whoever does this in this way, he himself is the master of power, and Bahader, and the horns (of the book) of Beid, [which is] Oupnek'hat, as he brought upon (over) his senses, and as he threw them under his feet, and killed them, and [x] maya, which is the mother of all volitions, he himself eats; and that atmai, which, like a lion, brings down (swallowing) everything, to him [x] humble submission shows (did) much, always in this way know that, that atmai lion brings down, I am.

Whoever knows this way, he himself becomes atma.

K'hand becomes the fourth absolute.

***

K'hand Fifth (5).

This very akari, which is the first [x] pranou of matrai, and is a friend more (than) everything with his maschghoul (his maschghoul): and atma, which, the lion bringing down souls (lives), is and is Brahm; that akar is in the name ou (his): and, just as that atma is surrounding (everything); this akar, which is alef with maftouh (opened by a), surrounds (comprehends, penetrates) all letters.

And that akari itself, which is the form [x] of the atma, and is the witness of all (things); and he is the lord of all (ends); from this respect it is in every place, and apart from it there is nothing.

And whatever exists is all atma: and besides [x] atma whatever exists is maya, which has been shown to exist without existence (without existence it is true.

That (akar) is beneficent, it is surrounding [everything]: it is the lord of power, and it is surrounding (everything): that which is nourishing is great, it is surrounding: that which is light is surrounding: that which is on every side it is his, he is encircling: that which is the lion bringing down souls, he is encircling: that which causes all to fear, he is encircling: that which gives joy to all, he is encircling: that which makes death vanish, he is encircling : that which, all humble submission to him [x] makes, is surrounded: that which, saying: I am in everything, is surrounded.

Even that is atma: also that is nersing'hah; that is, Leo, which carries (swallows) everything down: that too is light.

Whoever knows it in this way becomes Brahm; and it is done without volition; and he makes no desire for any thing, because, having reached all his desires (to all his desires), and all his desires, the atma has become (have become).

The souls of such teachers do not go from place to place; and let them become obliterated (deletoe) in themselves; that they themselves were Brahm, and became Brahm.

This very aokar, which is vau mazmoum (ou), is exceedingly (excessively) great: and, atmai, which is the lion bringing down souls, and is light, and is Brahm; that a(o)kar is in the name ou (his).

And it is the figure of truth (of being): and apart from this, there is no other thing: and it does not enter (into the senses) with the senses: it is itself with itself light: and it is itself with itself (through itself) appearing: it is not permitted with any thing it is: it does not see anything else besides itself: and it is atma: and that only with it (through it) and with anything else (through anything else) did not obtain power (they cannot achieve).

And that atma is pure, and very great:

That (aokar) is above all beneficent, and is great: and that is the lord of power, and is great: that is the nourisher of all, and is great: that is light, and is great: and his face is on every side, and is great : and the lion is bringing down souls, and is great: and causing fear is everything, and is great: and giving joy to all, and is great: [and causing death to vanish, and is great:] and everything to him [x] They make humble submission, and it is great: saying: I am in everything, and it is great.

Whoever [x] knows the atma in this way, he also becomes an atma; even he, narsing'hah be done; that too, let there be light; let him also become Brahm; it is without volition, and does not desire anything, because when it reaches all its desires, all its desires, the soul has become.

The souls of such teachers do not go with the place, and become destroyed in themselves; that they themselves were (were) Brahm, and (again) became Brahm.

This very makar, which is mim saken (resting), is a great wealth: and atmai (which) is the lion bringing down souls, and is light, and the Creator is great, this makar is in his name.

And he has nothing unique; and from [x] atma his figure is not separated, because of the fact that everything is his figure: he himself is light; and he is creative; and surrounding (everything) is; and it is greater (greatest); and this very thing is Brahm; and knowing is everything; and [x] may have a large

That (makar) is above all beneficent, and it is great wealth (great wealth), and that is the lord of power, and great wealth: that is the light, and the wealth is great: and his face is on every side, and the wealth is great: [the lion] is bringing down souls, and the wealth is great: and making everything fear, and the wealth is great: he is giving joy to all, and the wealth is great: making death vanish, and the wealth is great: and they do everything in humble submission to him [x], and the wealth is great: and saying: I: that is in everything, and the wealth is great.

From this very respect [x] atma, which is greater (greatest); and it is the form of knowledge, and the seer is everything; and he is a witness to everything; and bringing it down is all; and worthy [x] to have a friend is everything; and besides [x] sat, and [x] tschat, and [x] anand, that you have (existence), and knowledge, and joy is pure, and certainly (enough, certainly) that thing no other power said (to say); and it is fixed upon one; and its light is ancient (more ancient) than all the world; that, (in) akar and aokar as he sought him, and from akar surrounding him (more), and from aokar greater as he knew; and pure knowledge and great wealth, and [x] hasti (existence), and knowledge, and pure joy, and fixed upon one as he knew: such a great Brahm from makar.

Anyone who understands this way, atma, that, light made, and narsing'heh, that lion bringing down everything, and the Creator is great, is made: and it is made without volition: and does not desire anything; that which reached all his desires, and all his desires, became atma.

And the souls of such teachers do not go with the place; and let them be destroyed in themselves; that they themselves were (were) Brahm, and (again) became Brahm.

Pradjapat said this.

K'hand becomes the fifth absolute.

***

K'hand Sixth (6).

Oi mokelan the volition of the senses [x] to know [x] atma fekerun Sin, which is schaittan, as it came, mokelan took them, that it makes the defeated (to make them united).

They made Mokelan think that, far away, this makes us losers! of course we will make this more (preferred) overcome (coesum)!

Being, that from [x] nim matrai [x] pranou is known, and it is the fourth; that is, in the calculation, even if it is the fourth, when indeed all that is, that which was (to be) is free from the four, and is not the fourth; and the atma of every (being) is; and that is also beneficial; and that is also a bahader; and that is not a bad thing; and that is also great; and that is not great either; and that is also surrounding; and that is also not surrounding; and that is also light; and that is not light either; His face is on every side; and his face is not on every side; and narsinghah, the lion, bringing down, is also that; and narsinghah, the lion, not bringing down, is also that; and causing fear is also that; and that is also not causing fear; and giving joy is also that; and that is not giving joy; and making death vanish is also that; and having death is also that; and that is also worthy of veneration; and that too is not worthy of veneration; and saying: I: [in everything] that is also; and not saying: I: (in) everything (also) that is.

Such [x] atma oi mokelan with this very saying, that there are eleven voices in it (there are voices), that the meaning of that is mentioned, they understood.

Since (since) oi mokelan from this saying [x] they understood atma, that very sin schaittan, which, because of [x] to take and overcome (coesos) [x] mokelan, had come; since oo mokelan form [x] atma have become, that also form [x] atma, what, [x] hasti (existence), and knowledge, and joy, (and) is light, becomes: that is,1 [Kasi ke gounara gheir atmai midanad gounah oura zzerer mirasanad ve har ke gheir atmaira modjoud na midanad gounah naminomaiad ke oura zzerer rasanad o gounah ou ke schaittan oust aain atma mischavad.] someone who, sin not (without) atma knows, sin causes harm to come to him : and he who does not know [sin] not being an atman, sin does not appear to cause harm to come to him; and his sin, which is his schaittan, becomes the form [x] of atma2 It can be conceived that Being is supreme and unique, it is resolved into it. Everything that exists, good and evil, by carefully and soberly inquiring into its origin, can be said to be the supreme Being for its cause, in so far as it produces it directly or mediately. But it is not a strange man, acted upon by the violent emotions of his mind, that he abused this dogma; and, as if he excused himself from his religion, he committed any offence. Here Oupnek'hat is really a secret to cover. True, what an outcome! this work is scarcely known in India; and the slippery consequences drawn from it, have generally polluted the manners of men addicted to divine worship.].

From this very respect, the heart of every one, which has not been made pure by not seeing, and has remained far from concupiscence and cupidity, and from carnal appetite, it is [also] necessary that, with him the fourth matrai [x] pranou , that the fourth foot [x] of the atma, which is [x] third, from this he said [x] narsing'hah, which has eleven voices, let this [x] atma know: his sin, [which] is his schaittan, the form [ x] Atmai, that [x] hast, knowledge, and is full of joy, [and] is light, let it be.

Oi Mokelan of the senses that they were not afraid of the sea of ​​duality, they wanted that with the light [x] the atma should pass from it (it).

This very atma, which is found from the fourth matrai, and the fourth exists, and there is no fourth, with that aieteh [x] narsing'hah, which has eleven words, and the meaning of those words is written above (mokelan), as they asked, and when ([x]) pranou was rendered a maschghoul, and became the form of [x] atma, he remained (they remained in this state).

And that light is because the light (splendour) of it enters (into the insight) far before everything with insight, because (which) that (being) is also light: that is, the light of that light enters the insight of the teachers far before everything with insight (to view) he came; and he does not enter with the view of non-professionals; and even that is not light; and if he does not have a second, he does not enter into reflection; it is without information; and he himself is light.

This full of joy, and that pure light appearing on [x] Fereschtehha becomes (was).

And whoever knows that light, just as the Fereschtehha knew, he himself also has light and Brahma with himself, and becomes great; and having been born from volition, and the desire of the whole world, and from the causes which (from which) these volitions proceed at the same time, he has passed away, and has become an empty (book); and egoism, and house, and wife as he passed away (he left), and [x] shaved his head, and broke his girdle, like the blind, and the deaf, and men without understanding and without appetite (those who have not experienced the sense of pleasure), and dumb, and having become drunk, (so) let him remain.

And he brought the external and internal senses into a bond of strict restraint, and caused all volitions to pass away, and made patience and suffering (tolerance) his rule (custom), [and] with a perfectly wise (intelligent) heart and volition (desire) [x] atma, maschghoul [x] being rendered atma, let him be in himself, and let him play with himself (enjoy himself), and know himself coupled with himself; and all the pleasures, [x] atma, and [x] pranou, [x] Pra Brahm, and himself with his own light, and [x] atmai as he knew (to be) pure, should be absolutely annihilated in him.

Just as they made the Mokelan of the senses pure (good), whoever does, and in [x] pranou, which is Pra Brahm, always remains, and sees himself as Pra Brahm, who is the great Creator; let him also, like them ([x] mohelan), become Pra Brahm.

In accordance with this, [x] the mantr (book) is also Beid; it is necessary that the horns and the hornless become one, [x] djiw atmaha with [x] atma, which is narsing'hah, become one.

The meaning of [x] narsing'hah itself is this, [x] nar explanation from [x] djiw atma: and [x] sing'hah explanation, from [x] pram atma: djiw atma, which (when) with [x ] pram atma is singled out, it is narsing'hah.

And the two horns [x] djiw atma together, [x] pram atma make one: that is, bound (the particular being) with the universal (and the universal), which with one horn makes one, and all three (3) become without volition.

That is, [x] akar and [x] aokar with [x] makar, that (if) one makes each three (3) Fereschteh, that, Brahma, and Beschn, and Mehisch1 [Brahma, Beschn and Mehisch, three Fereschteh , together with the figures of the three states of man.] they exist (are), they take rest.

That is, let this person be freed from the bond of the three (3) qualities [and three (3) figures, and] of those, which are his (their) mokel1 , emerging from one another.].

K'hand becomes the sixth absolute.

***