This ancient text transmits a comprehensive philosophy of yoga
once developed by a lineage* of philosopher saints in Hindu Kashmir.
It is 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 is worthy of close and repeated study and contemplation.
I encourage you 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 Chiti hi svatantra visva siddhi hethuhu Chiti alone self-governed world magical-power is the cause Consciousness alone, in freedom, is the cause of the miracle of the universe, 2 Sva icchaya sva bhittau visvam unmilay-ati self will,desire self screen/display of the world unfold-s which it unfolds on its own screen, by its own will; 3 Tan nana anu-rupa grah-ya grah-aka bhedat That whatever various-form hold-ed hold-er differentiates That differentiates into the beholder and the beheld in all kinds of various forms. 4 Chiti sankoch-atma chetano'pi sankuch-ita visva-maya-ha Chiti contract-self consciousness contract-ed world-form-is In the consciousness of the contracted self, pure consciousness, in contracted form, becomes the world itself. 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 organs), the fivefold action (see below), the five pranas or energy-flows: (breath-flow/respiration, downward-flow/excretion, distributive-flow/digestion+assimilation, 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):