Krishjan

Chapter 1 — Pratyabhijnahridayam

Pratyabhijnahridayam

22 Shloka • Translation Only

Salutations always to Shiva, the performer of the five cosmic functions (creation, preservation, dissolution, concealment, and grace), who reveals the supreme Reality as one's own Self—compact mass of Consciousness and Bliss (Chidānanda).

From the great ocean of Pratyabhijñā (Self-recognition), which is the very essence of the Śaṅkara Upanishads, this essential teaching is being brought forth with clarity and ease for the complete pacification of worldly existence (saṁsāra).

Consciousness (Chiti) is absolutely free and independent; it is the cause of the manifestation and existence of the entire universe.

By the power of her own will (alone), she (citi) unfolds the universe upon her own screen (i.e. in herself as the basis of the universe).

That (i.e. the universe) is manifold because of the differentiation of reciprocally adapted (anurupa) objects (grahya) and subjects (grahaka).

The (individual) experient also, in whom citi or consciousness is contracted has the universe (as his body) in a contracted form.

Consciousness (Chiti) itself, having descended from the state of pure consciousness (cetana-pada), and contracting itself into the realm of objects (cetya), becomes the mind (citta).

Being identified with that (mind), one becomes the Māyā-pramātā—the limited knower conditioned by Māyā.

Though one, he appears as twofold, threefold, and fourfold; and his nature is constituted by the thirty-five principles (tattvas).

Those are the levels (bhūmikās) upon which all systems of philosophy (darśanas) are established.

Though of the nature of Consciousness (Chit), through the contraction of its power (Śakti) and being veiled by impurities (malas), one becomes a bound being wandering in saṁsāra.

Even so, like That (the Supreme), he performs the five cosmic functions (pañca-kṛtyas).

They are: manifestation (ābhāsana), attachment or enjoyment (rakti), reflection or cognition (vimarśana), establishing the seed-state (bījāvasthāpana), and dissolution (vilāpana).

Through the non-recognition of That (the Supreme Reality), one becomes deluded by one's own powers (śaktis); this is bondage in saṁsāra.

Upon the recognition of That (the Supreme Reality), the mind (citta) itself, by turning inward and ascending to the state of pure consciousness (cetana), becomes Consciousness (Chiti).

Even when concealed in the state of descent, the fire of Consciousness (Chiti), by a mere spark of its power, burns up the fuel of objective experience (the knowable).

Upon attaining strength (spiritual power), he (aspirant) assimilates the entire universe into itself.

Upon attaining the bliss of Consciousness (Chidānanda), when even the body and other objects continue to be perceived, yet the firm realization of their identity with Consciousness remains unwavering, that is jīvanmukti (liberation while living).

Through the expansion of the Centre (Madhya), the bliss of Consciousness (Chidānanda) is attained.

Dissolution of mental constructs (vikalpa-kṣaya), contraction and expansion of Śakti, interruption of the flow (between breaths or thoughts), and contemplation upon the beginning and end points—these and similar methods are the means (upāyas) here.

By repeatedly recognizing one's identity with Consciousness (Chit) during the state of emergence from samādhi, when the impressions of samādhi remain active, one attains the ever-arisen (continuous) samādhi.

Then, through immersion in the perfect ‘I-consciousness’ (pūrṇāhantā), whose essence is Light (Prakāśa) and Bliss (Ānanda), and which embodies the power of the Great Mantra, one attains the state of Lordship over the wheel of the deities of one's own Consciousness, ever possessing the power to bring about the manifestation and dissolution of all creation. Thus is Śiva.