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Below is an excerpt from my book on Pratyabhijnahrdayam philosophy: "The Essence of Self-Recognition".

Sanskrit terms here are given in Velthius transliteration.

Pratyabhij~naah.rdayam

by K.semaraaja

Though the core text of Pratyabhij~naah.rdayam consists of only twenty sentences, the connection between them is not self-evident. Here is an outline.

1, 2	The paradigm.
3-7	How manifoldness of phenomena arises, how maayaa comes to be.
8	Expressiveness of the paradigm.
9	Arising of sa.msaara.
10, 11	The five acts.
12, 13	Liberation as a consequence of the awareness of the five acts.
14-20	Technical aspects of the process of liberation.

Sutra 1.

Citi, possessing of free will, is the cause of the efficiency of everything mental (ideas, concepts, percepts, gestalts, volitions, emotions, feelings, actions, speech, etc. and anything that might be an object of introspection).

Sutra 2.

During self-fragmentation, citi, of her own free will, causes the Universe to be manifested on herself as on a screen.

Sutra 3.

The Universe is so at variance with itself because of divergences between the process of establishing relation between a perceiver and raw stimuli and the correponding to the process (or conformable to it) sense-datum (understood as the transition between manifested/non-manifested state of stimuli, or of energy of mental actions or of emotions, desires, urges, etc.).

Sutra 4.

An autonomous instance of the contraction of citi, though capable of attentive awareness, contains within itself the Universe in an abbreviated (or contracted) form.

Sutra 5.

That same citi, descended from the loci of attention and shaped by the schematic (lit. ``contracted'') form of what has been perceived becomes citta.

Sutra 6.

A pramaat.r, causing maayaa, emanates from citta.

Sutra 7.

That pramaat.r, though it is self-same [for, in substance, it is nothing but cit], has two forms [as an illumination and as a veil], and three expressions (as aa.navamala, maayiiyamala, and kaarmamala). It has four functional frames (in the space of sa.mskaara-s, in the subtle energies praa.na, apaana, etc., in the channels of perception (purya.s.taka), and in the totality of proprioceptive signals ("sariira), and its inherent disposition is [the unfoldment] of the 35 tattva-s.

Sutra 8.

Established prepositions of all systems of philosophy (and of all personally held views) are expressing various combinations of the 35 tattva-s (all, following "sivatattva).

Sutra 9.

Though being nothing but cit, pramaat.r enveloped with mala-s, because of a contraction of "sakti, becomes immersed into sa.msaara.

Sutra 10.

Notwithstanding [becoming immersed into sa.msaara], the pramaat.r, being homologous to cit, effects the five actions:

s.r.s.ti	emission
sthiti	maintaining the expansion
tirodhaana	setting aside by means of an opposition, or duality
sa.mhaara	retraction, or contracting of shakti
anugraha	unwinding into an effortless and direct awareness of the intrinsic unity of cit (grace)

Sutra 11.

These five actions are accomplished:
in the case of emission --- by making apparent a potential for an expansion;
in the case of maintaining the expansion --- by taking fancy in, relishing the opportunities;
in the case of setting aside by means of an opposition, or duality --- by shifting, non-uniform self-reflection, that is alternating between affection and detachment;
in the case of retraction, or contracting of "sakti --- by setting aside an object of the expansion by augmenting an opposition, or duality, onto the inner reflection of the object;
in the case of grace --- by dissolving of the duality through direct recognition of the intrinsic unity of cit.

Sutra 12.

When lacking thorough practical knowledge of that (that is,how the five actions are accomplished) being bewildered by one's own capabilities is being immersed into sa.msaara.

Sutra 13.

When having thorough practical knowledge of that (that is,how the five actions are accomplished), that same citta, by transition to introversion regains the unimpeded configuration of citi.

Sutra 14.

The fire of citi, though obscured when opportunities for flames to climb up are lacking still slightly burns the kindling of those aspects of sense-datum that are evaluated by pramaat.r.

Sutra 15.

When the fire of citi acquires strength, it takes possession of everything.

Sutra 16.

Upon obtaining the bliss of cit, the robustness and unwavering sharpness of understanding of the selfsameness of cit in all (external and internal) perceivable manifestations (like the body, praa.na, cognitive processes, etc.) ripens into the liberation while living.

Sutra 17.

Acquisition of the bliss of cit starts with the opening of the middle channel.

Sutra 18.

Diminution of vikalpa-s, contraction/expansion of "sakti, cutting off flows of subtle energies, seeing with the mind's eye the beginning and ending points, etc., in this case are methods of attaining the opening of the middle channel.

Sutra 19.

From repeated direct experience of the selfsameness of cit in the vyutthaana state that is like a catalyst for entering samaadhi, comes attaining of the perpetually experienced samaadhi.

Sutra 20.

Then (when continually experienced samaadhi is acquired), the acquisition of control over the whole spectrum of devataa-s, emanating from that innate sa.mvid, which is conjuring all cycles of expansion-contraction, is being invariably transformed into the bliss of final liberation. The transformation stems from becoming absorbed into the complete-in-itself state of being, the state which imparts efficacy to the great mantra and whose quintessence is the bliss of complete illumination.