Ksemaraja     13 posts


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19) By repeatedly entering samadhi, the residual impressions of samadhi will permeate one more and more. By thus repeatedly touching the Self, one will become permanently established in the Self.

20) Then one attains Oneness with the blissful light of consciousness. One attains the goal of all mantras. One becomes established in Pure Being prior to creation and reabsorption. One reaches higher than the Devas. One comes in control of all this. This is verily the state of Shiva (Pure Being).


Thus ends the Pratyabhijnahridayam, or Essence of Self-recognition.

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20) Then one attains Oneness with the blissful light of consciousness. One attains the goal of all mantras. One becomes established in Pure Being prior to creation and reabsorption. One reaches higher than the Devas. One comes in control of all this. This is verily the state of Shiva (Pure Being).


Thus ends the Pratyabhijnahridayam, or Essence of Self-recognition.

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19) By repeatedly entering samadhi, the residual impressions of samadhi will permeate one more and more. By thus repeatedly touching the Self, one will become permanently established in the Self.

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17) By opening up the center one attains the supreme bliss of Pure Being.

18) The means are: (a) Cessation of wrong understanding. (b) Withdrawal and projection of Shakti. (c) Control of the flow (of Shakti, kundalini, prana) between the extremes.

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16) On attaining blissful Self-realization one becomes liberated even while incarnated. Though there is the usual mental activity and phenomena, Self-recognition never ceases.

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14) The fire of Shakti (citi), even though it descends to the level of concealment, is capable of being known in proportion to its strength.

15) (Shakti) On acquiring full strength, reveals everything as Pure Being.

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13) That very same Pure Awareness that acquires knowledge of the individual mind, can through meditation turn upon its source and rise to the level of recognizing itself as Pure Being (the Self).

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12) The five functions, while in the absence of Self-realization, binds one in illusion (samsara). Bondage gets its power from infatuation with the phenomena.

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9) Pure Being, in the same way as Shakti, becomes obscured due to constrictions that appear as impurities covering the Self. Thus the individual soul comes into being and gets bound by illusions and reincarnation (samsara).


10) Nevertheless (though bound in illusion) the individual soul performs the same five functions as the Self.

11) These are: (a) manifestation of constricted phenomena; (b) ideation, thinking and cognition; (c) attachment to and involvement in the phenomena; (d) proliferation by planting seeds of future phenomena and constrictions; (e) dissolution of the phenomena back into Pure Being.

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6) That individual mind is part of illusory understanding (Maya).

7) Though essentially One, he (Pure Being) has two sides that consists of three aspects. He appears as fourfold and through seven pentads appears as the objective universe.

8) All this is merely various systems of philosophy, which ultimately are roles played by Pure Being.

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5) Citi (the Self as Shakti) descends from the state of unmanifest Oneness (Cetana) and becomes the objects of awareness as well as the constricted individual mind (Citta) when engrossed in the objects of awareness (cetya).

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4) The individual (atma) is a constriction of Shakti (Citi) but never the less is pure consciousness. Yet individual consciousness is filled with the constricted forms that make up the universe.

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Rajanaka Kṣemarāja (क्षेमराज) (late 10th to early 11th century) was a philosopher and a disciple of Abhinavagupta. He wrote original works of Kashmir Shaivism including the set of sutras entitled Pratyabhijna Hridayam.

1) The Shakti of the Absolute Self (Citi) in and of itself is the cause of the manifestation, maintenance and dissolution of the entire universe.

2) By Her own will She unfolds the universe upon her own screen.

3) That (projection on the screen, the universe) appears manifold because various objects are perceived by various subjects who are differently disposed.

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