Heart's Recognition

This ancient text transmits a comprehensive philosophy of yoga
once developed by a lineage* of philosopher saints in Hindu Kashmir.
It offers a unified theory of our subjective universe,
distilled into a form which also shows a path to liberation.
It says what you are, what you have forgotten, and how to remember.
It rewards close and repeated study and contemplation.
I encourage you also to read it, try to understand it, and keep it close to you, as I do.

			Pratyabhijna Hrdayam
			Recognition  of-the-heart

			 Heart's Recognition

1  Chitih         svatantraa       visva     siddhi        hethuh
   Chiti-M-sg-nom freedom-F-sg-nom all,world magical-power is the cause

   Consciousness, freedom, is the cause of the miracle of everything,

2  Sva  icchayaa               sva  bhitt-au       visva-m        un-miila-ya-ti
   self will,desire-F-sg-instr self wall-F-sg-loc  world-N-acc-sg shows

   which it displays on its own screen, according to its own will;

3  Tan         naanaa    anu-      rupa graah-ya graah-aka bhedaat
   It-N-sg-nom variously following-form hold-ed  hold-er   differentiates

   That differentiates into the grasper/beholder and the grasped/beheld in
   various suitable forms.

4 Chiti-sankoch-aatma   chetano'      pi    sankuch-ita visva-mayah
  Chiti-contract-nature consciousness also contract-ed  world-stuff

  Soul, whose nature is contracted consciousness, is also what
  the contracted world is made of.

5 Chitireva  chetana            pada-davarudha chetya           
  Chiti even pure-consciousness state-descend  consciousness-of 

  sankoch-ini     chittam
  contract-ed_one individual-consciousness

  Consciousness, descending from the state of pure consciousness to a
  contracted one's awareness, becomes individual consciousness,

6 Tan  mayo maya pramata
  That form form governed

  and in that form is governed by form/maya/delusion.

7 Sa   cha  eko dvi rupas tri   mayas chatur atma sapta panch-aka sva-bhavaha
  That also one two form  three form  four   self seven five-of   self-being

  Also being one, that takes the form of duality, the three delusions
  (states of being awake, dreaming, and deep-sleep), four selves, and
  seven fives
     the five senses (vision, hearing, touch, taste, smell), 
     the five organs of action (hands, feet, tongue, excretory and sexual
     the fivefold action (see below), 
     the five pranas or energy-flows:
	(breath-flow/respiration, downward-flow/excretion, 
         diffuse-flow/holding-together, ascending-flow/sexual energy)
     the five coverings of the self: 
	the physical covering: the body
	the vital covering: the pranas and action
	the mental covering: the mind and senses
	the covering of intellect: faculties of insight and decision and
		the sense of doership
	the covering of bliss: enjoyment, happiness, deep sleep
     the five powers of the self: those of self-awareness, bliss, 
        will or desire, knowledge, and action or creation;
     the five elements(states of matter): "earth"(solid), "water"(liquid), 
        "air"(gas), "fire"(plasma), ether (okay they didn't know Einstein)

8  Tad  bhumika-ha sarva darsana      sthita-aya-ha
   That place-of   all   perspectives fixed -of -it

   All philosophies fix upon places within that field.

9 Chid-         vat  tachchakti        sankochat  mala- vritaha 
  consciousness from that power/energy contracted taint-bearing 

  samsar-            i
  world-of-suffering member

  From consciousness, through the limitation of its energy [one becomes]
  an impurity-covered person in the world of suffering.

10 Tatha-api  tad- vat  pancha krityani karoti
   Thus  even that like five   actions  does

   Even so, one does the five actions, like That does (namely: creation,
   sustenance, destruction, concealment, and grace).

11 Abhasana rakti vimarsana manifestation relishing experiencing-as-self bija-vasthapana vilapana- tast-ani seed-settling dissolution that another Another interpretation (of the five actions) is manifestation, relishing, experiencing as self, settling of the seed, and dissolution. 12 Tada-pari- jnane sva-sakti-bhi-r vya- mohitata that failing know own-power-s by self-deluded samsar- i- tvam world-of-suffering member -ness To fail to know that these are one's own powers is to be a self-deluded, suffering human. 13) Tat pari jnane chittam eva antar mukhi bhav -ena that fully known consciousness itself inward facing attitude-by chetana para- dhyarohat chiti -hi pure-consciousness supreme concentrated consciousness only When consciousness itself fully knows That by means of an inward facing attitude, fully concentrated consciousness becomes nothing but pure Consciousness. 14) Chiti -van -hi ravaroha -pada icchanno'pi matraya consciousness fire only lower state will even merely meyendhanam plushyati. maya-covered? burns The fire of consciousness burns up the forms covering the lower states by its mere will. 15) Bala -labhe visvam atma -sat karoti power attained world self truth does Attaining this power, the truth that the world is the Self is done[known]. 16) Chid- ananda labhe deha -adi -shu conscious joy attained body etc. in -mana -esh -va -api of-consciousness mind master or even cha -aik -atmya prati -patti dardhyam jiv -an mukti -hi and one of-self each experience stable live one free only Attaining the bliss of consciousness, the mind, even in the body or anything, has mastery: each experience is one with the self; this, stably, is nothing but liberation during life. 17) madhya vikasat chid -ananda labhaha center unfolding consciousness bliss is attained Unfolding the center attains the bliss of consciousness. 18) vikalpa kshaya sakti sankocha vikasa thoughts dissolution energy retention stillness vaha -cche -dady -anta koti nibhalanadaya iha -upaya -ha wind intent twelve end doing fixation these means are The means are dissolution of thoughts, retention of energies, stillness (of breath-energies), fixing the intention of breathing at the end-space twelve fingers out. 19) Sam -adhi samskarava -ti vyutthane bhuyo bhuyas together coming after-effect -ed filled ?be? ?be? chid -aik -ya -marsan -nitya -udita samadhi labhaha consciousness one -ness examine forever repeated samadhi obtained Repeatedly examining the oneness of consciousness while filled with the after-effects of samadhi, samadhi is attained. 20) Tada prakasha -ananda saara maha mantra virya -atma -ka that light bliss essence great mantra hero self person purna -aham -ta vesat sada sarva sarga samhara complete I -ness entered always all emanation reabsorption kari nija sam -vid devata chakra -isvara -ata doing ?? with- knowledge deity chakra master -s praptir- bhav- atiti Sivam auto- attitude- beyond Siva With the great mantra, in essence light and bliss, the heroic one entered (that state) filled with "I", doing all emanation and reabsorption (of experience) constantly, became master of the deities of the chakras (the centers of consciousness along the spine), went beyond all attitudes towards himself, and became Siva.
* The lineage from which the Pratyabhijna Hrdayam came is (according to legend in some parts and according to scholarship in other parts):
  • Shiva, the Divine Self, attributed author of the Shiva Sutras and before them also of Vijnana Bhairava, Rudrayamala, and other works.
  • Vasugupta (~800A.D.), who is said to have written the Shiva Sutras down for Shiva
  • Kallata, student of Vasugupta, likely author of the Spanda Sutras, a.k.a. Spanda Karikas.
  • Somananda, student of Vasugupta, author of Shiva Drishti (lost)
  • Utpala, student of Somananda, author of the Pratyabhijna Sutras
  • Abhinavagupta, author of the Shorter and Longer Commentaries on the Pratyabhijna Sutras, of Tantrasara, and of "the great [comprehensive] work, Tantraloka".
  • Kshemaraja, student of Abhinavagupta, author of Pratyabhijna Hrdayam.