Prajnaparamita hrdaya sutram – Part 2

I had translated the first part of this Sutram in Part – 1. Continuing with the translation of the rest of this Sutram:

cittAvaraNa-nAstitvAda atrasto viparyAsAtikrAnto niShTa-nirvANa prAptaH
= cittA + varaNa + nAsti + tvAda (tvAdatta shortened?) (nAstit + vAda) + atra + sto + viparyas + sAti + krAnto + niShTa + nirvANa + prAptaH
= observable + by description + non-existent + given by other / other given? (non-existent + rendering) + here in / there / then + (sta = sam = along with / together) + reverse / opposite / invert + gain / obtain / acquisition + extension / spread / extended + state / condition / position + liberated / free + is got / obtained

tradhva-vyavasthitaH sarva-buddhAH prajnAparamitAmashritya anuttarAM samyak-saMbodhim abhisaMbuddhAH
= tra + adhva + vyavasthitaH + sarva + buddhAH + prajna + pAra + mita + ama + ashr + itya + anuttarAM + samyaK + saM + bodhiM + abhi + saMbuddhAH
= three + direction? + appearing as / placed in order / separated? / situated in / established + all + due to (awakening) + awareness + remote + established + quickly + penetrates + these + backwards / reverse + level / even / coming together + together + knowledge + towards / unto / upon / for + together + of (awake)

tasmAtjnAtavyaM prajnApAramitA mahA-mantro, mahA-vidhA-mantro, anuttara-mantro, asama-sama-mantraH, sarva-duHkha prashamanaH, satyam amithyatvAt
= tasmAt + jnAta + avyaM + prajna + pAra + mita + maha + mantro + mahA + vidhA + mantro + anuttara + mantro + asama + sama + mantraH + sarva + duHkha + prashamanaH + satyam + amithyA + tvAt
= hence / therefore / from that + known + (a + vyaM = negative + wrap / envelop = hence unwrap?) + awareness + remote + established + chief + (intrument of thought?)intention? + chief + distribution + intention + principal / chief + intention + unequal + equal + by intention + all + unpleasantness + tranqualizing / pacifying + truth + not falsely / truthfully + other / different (vAt = moving / going? or vat = understanding?)

prajnApAramitAyAm ukto mantraH
= that established awareness in remote + rendered + as intentions

tad-yathA gate gate pAragate (crossed) pArasaMgate bodhi svAhA (svAhA = oblation or invocation?)
= that if becomes path, the path becoming the remote path, remote harmonised knowledge is invoked

To note in this translation is vAda. Typically this is translated as “speech”, the noun of talking. But, when we look at the context of what we are translating, i.e., varNa being description, an observable will render that description. Mouth will speak, while description will be rendered. Hence, I have translated vAda as render.

The next to note is buddha. It translates to awakening. Now, this word has a very relative meaning again. When we look at the normal version of understanding this word, we think about it as equivalent to enlightening. This is because we reference it to the state we are currently in. Say, we referenced it to the state when we are asleep, then it just means that we have awoken from sleep into the conscious state. Hence, this word is very context sensitive. In our context, we are talking about “awareness awakening”, which is basically going from a state of “being not aware” to “becoming aware” or going from “inert” to “active”.

The next translation is of “mantra”. This is another of those highly misunderstood words and has many mystical meanings and a lot of meaning imply that by chanting a mantra things will happen. Yet, the pure and simple translation of this word is just “intention”. Many Sanskrit literature talk about this “intention”, which is very important in the formation of thoughts. If you have no “intention”, “that trigger thought does not move”. Here, I think the translation of mantra is that “intention”.

svAha is another such word which translates to mean many things based on what drives the translation. Typically it is said that the mantra ends with svAha and hence associated with “Amen” or ending. Or, maybe because during the puja these words are used as triggers to pour something into the fire, it is translated to “oblation” or “offering” and so on the meaning go on. But, I think, given the number of contexts in which I have read it, it has to mean “invoke” which is the translation I have used here. So, it comes down to “knowledge is invoked”.

With this, the above translates to:

Describing the observable, the non-existent is rendered, then along with reverse extension obtained state of freedom is got establishing three directions, all awakening of established awareness in remote quickly penetrates towards the reverse, appearing as co-knowledge having attained co-awakening. From that unwrapped knowing of established awareness of remote many intentions, many distributed intentions, reverse intentions, unequal, equal intentions pacifying all unpleasantness, the truth truly moves by the rendering of intentions that establish awareness in remote. That if becomes path, path becoming remote path, harmonised reverse knowledge is invoked.

What is intriguing in this translation is the “co-awakening”. I have translated saM as “co”. It means “together” and hence in this context I have used it as “co”. Together obviously implies atleast two. What are the two here that are awakened together or whose knowledge occur together? This is given previously and said to be “a reverse extension”. This I think is very important for “continuity of existence” that is got. When traversing a path of knowledge, if continuity is not present between the previous or reverse piece of knowledge and the current piece of knowledge, then reality will seem choppy.

The next important here is “freedom”. Many a time, “liberation” when talked about from the perspective of the state we currently are in, i.e., entrenched in living reality, “liberation” or “freedom” is w.r.t this entrenched reality and hence is taken to mean liberated from reality. Thus, nirvANA, while means liberation or freedom, given the context is w.r.t to our life, it leads to all sorts of connotations. But, what is important to understand is, when we look at traversal from one state to the next state and use freedom as a way of traversing to the previous state, even going in the forward direction needs liberation.

To explain it in a simpler manner: Think of how we walk. There is a state of being where we are learning to walk. Simply, to learn walking, we have to consciously lift one leg, balance on the other, push our body forward, place the lifted leg down at a distance from the other leg. Repeat the same with the other leg. But, once we have learnt to walk, we cannot consciously keep thinking about the various actions we have done to walk. We have optimised the set of actions and walking is just an unconscious execution of the set of actions. We have freed our brains from having to recognise each and every small action. This is also freedom, freedom from individual actions that form an aggregated action. But, then if we have to study how “walking” is achieved, we have to go back to consciously looking at the “individual steps”, we need to free ourselves of the aggregated action that is walking. Thus, going both directions needs “freedom”, freedom from what is what that changes.

Similarly, here we can keep looking at the fact that what is formed is non-existent and remote, but this will not free up our thoughts to look at the aggregated continuity of the knowledge. This nirVANA here, is got from the individual nitty-gritties of establishing continuity to start looking at the higher appearance of “aggregated-knowledge” and “aggregated-awakening” that is being talked about.

Once aggregated, these co-knowledges has to appear as intentions, which can have many variations to it, distributions, forward, reverse, equal, unequal does not matter. The unpleasantness talked about here again has to be seen w.r.t the intentions or thoughts. What we talk about as “sadness” is a higher emotion based on judgemental calls already made. But, here, we are talking about the lower level thoughts which are just formed, not judged or analysed or reacted upon. Thus, unpleasantness here can only mean that which has a negative feedback effect on the thought, i.e., when an intention reduces the strength of the thought formed, then it is unpleasant. If this can be overcome, pacified or smoothed out, then and only then that “thought becomes”, otherwise it has to fade away.

The next important point here is “truth truly moves”. What does this mean? “satyam amityatvAt”! This seems like it is very incongruent. We tend to miss the importance of it. To know the importance, we need to ask ourselves “Do all our thoughts become reality?” Obviously not! We have a whole lot of thoughts that just fade away, or we wish for it to happen and remember it, but still does not become reality and a whole lot of thoughts that we are not even aware of, which becomes reality and we are wondering how did this come to happen? Hence, we need to ask ourselves, “What makes that underlying truth which forms this reality around us to change and hence become a part of reality?” This is what is said here.

The intentions overcoming unpleasantness which acts detrimental to rendering, changes the underlying truth and renders to establish the awareness in the remote. It should be noted, that even if the rendering happens, it need not be existent, because “existence is a path” as I have explained. Hence, this rendering has to become a path, and that path becoming remote to the path of “I” and aggregating into the path of “I” becomes harmonised and this is “remote knowledge”.

Thus, taking the whole Sutram’s translation we get the below:

Yielding to that which knows all, OM yields to the that glorious, which is conducive to establishing awareness in remote, seeking a moving observable world conducive to deep essence of knowledge. By the movement of the established awareness in remote, thoughts move, controlling the observable world by aggregating in the stored 5th dimension. Thus, that part being devoid of self-nature, appears, due to storage. Hence, these being devoid of nature, the successive delusionary forms are non-existent. Being devoid of separate natural-stimulus, that non-existent has no separate form. The nature of that being non-existent, that form obtained is non-existent. And thus perceiving their knowledge together (nature and form), working coherently together, these successive delusions, all established order is non-existent and the consequent knowledge describing the unborn, unrestrained, purest of pure is incomplete.

From the nature of that successive delusion which is non-existent, no form, no perception, no recognition, no working together not coherence, no eyes, ears, nose, mouth, multitude or partial thought exists. No form, noise, smell, essence, touch is immersed in established order (exists). Not by observing as many constituent parts nor distributed constituent parts of coherent thought, not by not distributing the destruction that wears out the perishable nor by destructing the wearing out of perishable, not by the path of suppression of collection of unpleasantness, neither knowledge nor achievement nor unfulfillment (exists). From that nature of successive delusion then enveloping the rendered, essence of knowledge exists, establishing awareness in remote, quickly penetrating these abundant distribution un-observable by description.

Describing the observable, the non-existent is rendered, then along with reverse extension obtained state of freedom is got establishing three directions, all awakening of established awareness in remote quickly penetrates towards the reverse, appearing as co-knowledge having attained co-awakening. From that unwrapped knowing of established awareness of remote many intentions, many distributed intentions, reverse intentions, unequal, equal intentions pacifying all unpleasantness, the truth truly moves by the rendering of intentions that establish awareness in remote. That if becomes path, path becoming remote path, harmonised reverse knowledge is invoked.

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