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OM and Prajnaparamita Mantra

Here we shall discuss Buddha Prajnaparamita, Prajnaparamita Mantra and some other aspects regarding  Prajnaparamita …

 

Akar, Okar, Makar, Omkar and Prajnaparamita Mantra
Akar, Okar, Makar, Omkar and Prajnaparamita Mantra

 

Above painting is describing the complete state of OM Naad i.e. the complete state of travel and further self realization of Akar, then the travel and self realization of Okar (Ukar) and then the travel and self realization of Makar and then finally to Omkar which have been discussed till now …

And it is to this completeness of self realization (or travel of the aspirant’s subtler vehicle or Jivatman through all earlier sub-parts of this topic on OM Naad) that the Prajnaparamita Mantra of our current discussion eventually relates …

Thus when we study the reality of the Prajnaparamita Mantra (of Gurudeva Gautama Buddha) and that too through a self realization as is of path of this Mantra, then it is found to be the same as what was stated by the Vedic sages as the seed syllables or stages which leads to the self realization of OM Naad (i.e. the stages of self realization of Akar, Okar or Ukar, Makar and finally of Omkar) …

As such once the completeness of Prajnaparamita Mantra is self realized by an aspirant, then that aspirant also knows that what was told by my Gurudeva of previous incarnation (i.e. Buddha Avatar) was none other than what was already stated by the much-much earlier Vedic sages …

 

AA-1 … Prajnaparamita Mantra describes the path of exit from existence …

This path of exit is just the same as what is stated in Vedic lore as the stages of Akar, Okar (Ukar), Makar and Omkar … These states of OM have already been discussed in earlier sub-parts of this topic on OM Naad, so here we shall be referring to them in our current discussions on Prajnaparamita Mantra …

Thus Mantra leads to the supreme liberation or Kaivalya Moksha, which itself is as a full and permanent isolation from allness and her each part and this is what was stated as Nirvana and Parinirvana in the Agama and Buddhist lore …

The Prajnaparamita Mantra is of the Anagami’s i.e. non returners … This Mantra has nothing to do with others aspects because of the fact that it is describing the path to supreme liberation itself … Thus one who self realizes this Mantra and that too via the path of this Mantra, is naught but an Arhat …

The Prajnaparamita mantra was originally rendered to humanity by Gurudeva of my previous incarnation, i.e. Buddha Avatar and this is what we shall be discussing here … And this discussion shall also be in relation to the much-much earlier Vedic lore …

AA-2 … This Mantra only describes the path of a final union of the very subtle yellow colored knowledge sheath (Vijyanmaye Kosha of Vedas) to the OM Naad and that too as it actually happens within the very subtle golden-yellow colored Knowledge sheath of the crown plexus (i.e. Brahmarandra Vijyanmaye Kosha) …

 

BB … Prajna Paramita Mantra in Sanskrit – Devanagari – Pali …

Call it is whatever language you want, as they all relate to their own primordial language i.e. Sanskrit

This is as stated below …

 

गते गते पारगते पारसंगते बोधि स्वाहा

Gatey Gatey Paragatey Parasamgatey Bodhi Svaha

Gone, gone, gone beyond, gone utterly beyond, enlightenment hail

 

Above is the generally accepted interpretation of this Mantra …

However as per the experiences, there also is another interpretation of this Mantra as far as the path which it describes … And this is what needs to be discussed here …

As such the above stated general translation is not a complete description and thus it does not reflect the real meaning of this Mantra as far as the path which this Mantra describes …

This mantra is describes the states of progress through Akar, Okar (Ukar), Makar and Omkar as is self realized when the subtler vehicle of an aspirant rises upwards through the Akar, Okar (Ukar) and Makar and thence self realizes Omkar after which the aspirants subtler vehicle vanishes from its own sight …

As also that this Mantra really is “the higher of all Mantras that Gurudeva Buddha Gautama gave to this world” because this Mantra actually describes the route of exit from all modes of existence and this itself is in addition to leading to a union of Heart sutra, Prajnaparamita sutra, Amitabha Sutra (Amida as he is addressed in Japan), Lotus sutra, Sutra of diamond white light and many other sutras of Buddhist lore’s …

 

CC … Path of Buddha Prajna Paramita …

In this part of the topic we shall describe the step by step stages of the self realization of Prajnaparamita Mantra of Gurudeva Gautama Buddha … So here it goes …

 

CC-1 … The first word “Gatey” …

The first word “Gatey” only means “Going” in this stage of the Prajnaparamita Mantra

This “Gatey or Going” begins from the innermost cave of heart … This is the stage when the subtler observing vehicle stations itself in the innermost cave of heart (this is a restricted topic and thus shall be dealt later on) and then it observes the golden colored rice-grain like Shivalingam that is present within the innermost cave of heart … We have termed this innermost cave of heart, which itself relates to Brahmasutras chapter 4 (i.e. Vedanta) and to Hridaya Sutra (Heart sutra of Buddhism) as Guha Kaivalya (or the cave of final liberation) …

When the subtler vehicle of the aspirant which is stationed in the innermost cave of heart (i.e. Guha Kaivalya) sees this Shivalingam (i.e. studies it) then a vast reddish-orange-yellow colored light which is composed of uncountable rays of rays, begins rising from bottom of the front part of this innermost cave of heart …

As this sea of light rises from the front of the innermost cave of heart, the subtler observing vehicle begins flying over the states which are intermediary between itself and the rising sea of lighted rays (that are rising from the front of the Guha Kaivalya or the innermost cave of heart) …

This rise of the subtler observing vehicle and then that subtler observing vehicle proceeding towards this vast sea of light that rises at the front of the cave of heart, is the first Gatey or Going of the Prajnaparamita Mantra …

As the subtler observing vehicle enters into the sea of light, then there is a slight disorientation of the subtler observing vehicle and this disorientation is more so at the instant when this merger (of the subtler observing vehicle to the sea of light) just about happens …

The same disorientation is also present within the physical vehicles brain as soon as its own subtler observing vehicle, merges to the vast seas of seas of light that is realized at the front of the inner most cave of heart …

This travel or going of the subtler observing vehicle, is the meaning of the first “Gatey or Going” of the above Mantra …

Thus the first “Gatey or Going” of this Mantra, is only referring to the rise and travel of the subtler observing vehicle i.e. when it rises from the innermost cave of heart and thence enters into the vast sea of subtle light that is realized at the front of the heart …

And because the first “Gatey or Going” (i.e. the beginning state of “Gatey or Going”) is from the heart, so the first Gatey or Going as is told in above listed Mantra, only ends up within the second “Gatey or Going” as is discussed below …

Due to the first Gatey beginning from the heart itself, so it was also due to this reason that the Prajnaparamita Mantra has also been stated as “Hridaya Prajnaparamita Mantra (Or Heart Prajnaparamita Mantra)” i.e. the word Hridaya (or Heart) is stated prior Prajnaparamita because this is how it actually is …

And due to the same reason, even the Prajnaparamita Sutra is stated as “Hridaya Prajnaparamita Sutra (or Heart Prajnaparamita Sutra) …

 

CC-2 … The second word “Gatey”

And from this state of light that rises at the front of the innermost cave of heart, that subtler vehicle enters into the knowledge sheath of the crown plexus (or Brahmarandra Vijyanmaye Kosha) which itself is described through the second word “Gatey or Going” of the Prajnaparamita Mantra …

At this stage, this Mantra is also the mantra of the supreme mother of sound, form, syllables, languages and light and she is also the one whom Gurudeva Gautama Buddha had addressed as Buddha Prajnaparamita

 

The meaning of the word Prajnaparamita is as discussed here …

  • Prajna … This word means Self-luminous and it also means knowledge, consciousness and pure activity …
  • Para … This word means beyond …
  • Mita … This word means friend (Mita of Pali language comes from Mitra in Sanskrit language) …
  • Thus is the meaning of the word Prajna-Para-Mita

 

In the stage of the second Gatey of above stated Prajnaparamita Mantra, the subtler observing vehicle of the aspirant rises up through the sea of light that was self manifested at the front of heart and then it reaches Akar …

Thus the stage which the second Gatey of above stated Prajnaparamita Mantra refers to, the subtler observing vehicle of the aspirant is already stationed at Akar (this has already been discussed in earlier part of this topic on OM Naad) …

Thus the second Gatey only refers to the sphere of supreme mother of sound, syllables, languages, form and light (See the earlier topic on “Akar”) …

Thus the second Gatey means “Gone” and it also means “Going”

The meaning “Gone” is as the subtler observing vehicle has already left the innermost cave of heart (as per the first “Gatey or Going” which was explained earlier) and thus is “Gone” from the inner most cave of heart, so as to arrive at the sphere of supreme mother who denotes the second Gatey of above stated Prajnaparamita Mantra …

Continuing with above paragraph … And at the same time, the second Gatey also means “Going”, as the subtler vehicle is still at the sphere of the supreme mother of sound, syllables, languages, form and light and thus it is still en-route or is still proceeding to the sphere of Okar (or Ukar or Hiranyagarbha Brahma) … Thus in such a case, this “Gatey also means Going” …

So basis above explanations, the second Gatey means both ‘Going and Gone’, as the subtler vehicle has already “Gone” from the innermost cave of heart (We have also termed this innermost cave of heart as “Guha Kaivalya or the cave of final isolation from allness and its each part”) … And simultaneously within the continued meaning of this second Gatey, it also means Going because the subtler observing vehicle is still en-route to Hiranyagarbha Brahma (Hiranyagarbha of Vedas was termed as Amitabha Buddha by Gurudeva Gautama Buddha, who as such is the next topic of our current discussion) …

Thus because the second “Gatey” of this Mantra is denoting an intermediary state that is arrived at after transiting the first Gatey (i.e. the earlier stage which relates to the innermost cave of heart) and prior arriving the next state of Paragatey or gone beyond (which relates to Hiranyagarbha of Buddha Amitabha) …

So basis above, the second Gatey actually means both Gone and Going

 

CC-3 … The word “Paragatey” … This refers to the stage of arrival of the subtler observing vehicle at the sphere of Hiranyagarbha Brahma, who also is the Amitabha Buddha of Gurudeva Gautama Buddha’s knowledge system … And this is also related to Okar (Ukar) of our earlier discussion …

This stage of Paragatey is arrived after going past the stage of second Gatey (or Akar or the sphere of supreme mother) …

Thus Paragatey of our current discussion which relates to Okar (or Ukar, as was discussed in earlier topic) is where the subtler observing vehicle enters after transiting through the sphere of the supreme mother of sound, form and light …

Thus the term Paragatey of above Mantra refers to the following …

  • Okar (Ukar) …
  • Hiranyagarbha …
  • Amitabha Buddha …
  • And all that was discussed in the earlier topic of Okar (or sound of O) …

 

The word Amitabha comes by union of two Sanskrit-Devanagari words, Amit and Abha … These two words mean as follows …

  • Amit … In its lower meaning, this term means that “which cannot be extinguished” … Within its middle meaning, it means “self-originated (Swayambhu), self-present (Swayam-Sthit), self-existent (i.e. Swayam-Vidyamaan) and thus that which has no Sire … And in its final meaning, it means the unborn-eternal- infinite (i.e. Aja-Sanatan-Anant) because of the fact that if it is an unborn, then it cannot ever die and thus such a one can only be the eternally existent one …
  • Abha means, light within its lower meaning … In the middle meaning, this means Prajna i.e. the united condition of the Jnana (or Knowledge principle) and Chetan (or Conscious principle) … And within its higher of all meanings, it also means, Swayam Prakash (or self-luminous) …

 

Now we come to the word Paragatey … Paragatey as is stated above is composed of two Sanskrit words, Para and Gatey

  • Para in its lower meaning denotes “beyond the gross senses” … In its middle meaning, this term means “beyond the manifest” and thus this refers to the ninth sphere of macrocosmic nature (Para Prakriti or Adi Shakti or macrocosmic divinity) … And within its higher of all meanings, it means, “beyond all that is termed or known as beyond” and thus this term only refers to “Adi Parashakti or Brahmini or Absolute divinity” …
  • Gatey … Here the term “Gatey” means “Going” and it also means “Gone” …

As the subtler observing vehicle is really “Gone” from the previously discussed states of this topic, so this term “Gatey” is referring to “Gone” …

And because the subtler observing vehicle is still en-route to the three pristine Jewels (refer to an earlier topic of “Makar”) so at this state, the term “Gatey” also means “Going” …

The sound of this state is OOOOOO…Endlessly …

And because this sound provides an upward lift to the subtler observing vehicle, so this sound is also described as Ukar (or that which takes oneself to an upward or higher state of evolution) … Unless this sound is heard and the bright red lights that envelope the golden womb of creation (Hiranyagarbha) are entered into and in such a case, the subtler observing vehicle cannot even enter into the next state as is of the three pristine jewels (Trimurti Lingams or symbols of trinity or Trimurti) …

Thus the word “Paragatey” as was stated by Gurudeva Gautama Buddha, means the following …

  • If only this state (i.e. Hiranyagarbha Brahma or Karya Brahma or Amitabha Buddha) is considered, then it means “That which is the beyond one and which is arrived at or is already merged into or is gone to” …
  • But because the subtler observing vehicle is still en-route to that which is beyond this state of Okar (i.e. that the subtler vehicle is still enroute to the states which are beyond the three pristine jewels, which is the next part of this discussion), so “Gatey” as is stated here along with “Para”, also means “going further beyond” …

As such the term Paragatey as is stated here, means, “Gone beyond” which denotes an arrival at Okar which as such is much is beyond the purviews of manifest and non manifest states of macrocosmic nature … And simultaneously the word Paragatey as is stated here, also means “Going further beyond” …

Thus the meaning of Gatey in this stage (of Okar) is also no different from what was in the earlier state (of Akar) as both these have two meanings each …

 

CC-4 … Now we shall discuss the next word of this Mantra … Parasamgatey …

This refers to the sphere of the three pristine jewels (this was discussed within an earlier topic of “Makar”) …

As was discussed in an earlier topic of Makar, the sound of this state of Mmmmmmm…endlessly …

The word Parasamgatey is composed of three words … Para, Sang and Gatey … And the meanings of these words are discussed below …

  • Para means beyond … But here it means beyond the Hiranyagarbha who as such is the golden womb of macrocosmic creation from which everything is originated and thus is also beyond the originated states of the macrocosmic creation … Thus here the term Para only denotes a state which is beyond the begun states of existence and is also beyond the beginner or originator of these begun states of macrocosmic creation and thus here the term Para means that “which is beyond the Doer Maker or Karya Brahma or Hiranyagarbha Brahma or Amitabha Buddha” itself …
  • Sang (as is written in Devanagari language in the earlier stated Prajnaparamita Mantra) means union or togetherness or merger or oneness … And this itself is because at this state (i.e. at sphere of the three pristine jewels) the subtler observing vehicle realizes that the three pristine jewels are just the same and all that is different is the attribute within which these three reside, because in their inner cores, these three only lead to realization of the same OM Naad and its symbol (this was also discussed within an earlier topic of “Makar”) which itself leads to the next stage of Trideva Yoga (i.e. union to Trinity) where the realization is that each of the divinities of trinities are naught but a self expression of OM (This was also discussed in the earlier topic of Makar) …

And also a fact, that when the finality of the word ‘Sang’ (of Devanagari language) which eventually or finally denotes “oneness of allness” is considered, then it also leads to a state where the individualities are let go due to manifesting of macro-equanimity within the unioned condition of these individualities and this macro-equanimity itself gets arrived prior these individualities could even arrive at their oneness to each other (or Sang) … This macro-equanimity is what gets denoted by the word “Sam” as is stated in above mantras English translation …

 

So now we shall discuss the term Sam to further this discussion to its next level …

Thus ‘Sam’ (of Pali and of Sanskrit) means macro-equality, which itself is within the primary macro-neutrality (Sarva Samta) that manifests at this stage of self realization and thus ultimately both these interpretations (i.e. Sang and Sam) are based upon the same macro-neutrality itself …

This term “Sam” comes from Samta Yoga, which means union to macro-neutrality or a state of union to macro-equanimity or equanimity towards allness and her each part or the state of Sarva Samta

Thus at this stage of our discussion which relates to the three pristine jewels (i.e. Makar) the term Sam also means, a state of union or oneness whilst resting within a state of macro-equanimity …

Prior arriving at the three pristine jewels (or Makar) where the innermost meaning of Parasamgatey of our current discussion is self realized, when the subtler observing vehicle transits the earlier stage of Hiranyagarbha Brahma (or Okar) and then it gets en-route to realization of the three pristine jewels, then unless macro-equanimity (or equanimity towards allness and its each part) is adopted (or rested in) the subtler vehicle would never be able to enter into a realization of these three pristine jewels … Unless this macro-equanimity is entered into, no further progress can be made after the Hiranyagarbha Brahma, is transited through … Thus in such a state, the subtler vehicle would get stuck up at Okar (or Paragatey of the Prajnaparamita Mantra) and thus would never be able to reach Makar (or Parasamgatey) of our current discussion …

 

Proceeding further …

Here we shall explain above paragraph as per what the Vedic knowledge systems have subtly referred to …

Vedas state that, Hiranyagarbha is the final state of Abhimani Devata (i.e. final or chief state of an egoistic God, because unless the ego is there, it cannot even be the Karya Brahma or Doer Maker or one who originates the macrocosmic creation) …

Thus until the sphere of Hiranyagarbha Brahma, the aspirant (i.e. the subtler observing vehicle) can be based within non-equanimity as when Hiranyagarbha Brahma if acting as Karya Brahma, then Hiranyagarbha itself is the Chief-egoistic-God (Pradhan Abhimani Devata) and thus until self realization of Hiranyagarbha (i.e. Okar) there is no requirement to maintain “equanimity towards allness and her each part (i.e. macro-equanimity or Sarva Samta)” …

But after the sphere of Hiranyagarbha if crossed over (i.e. after Okar is crossed over) then because the next sphere is of three-pristine-jewels which denote Tri-Deva (Trinity Gods) and neither of the members of the trinity holds any ego (As they are self-manifestations of the OM Naad or Brahman itself, so unless the aspirant adopts macro-equanimity, the aspirant cannot even enter into the sphere of three pristine jewels

Thus basis above, a let go of one’s own ego is a must prior a realization of these three pristine jewels could be arrived at … Due to this reason, unless an aspirant lets go of ego, which itself is by adopting macro-equanimity, the sphere of three pristine jewels or Makar or Parasamgatey as is of our current discussion cannot even be self realized by that aspirant …

And thus this part of the Mantra as was given by my Gurudeva Gautama Buddha, has the term “Sam” (i.e. macro-equanimity or equanimity towards allness and its each part) just after the word “Para” (which means beyond and also refers to that which is “beyond the beyond” as far as this stage of realization is concerned) …

Thus the word Parasamgatey (Para-Sam-Gatey) was stated by Buddha … And this is because this state is Para (or beyond) from all that is as the macrocosmic creation and it creator (i.e. Karya Brahma) …

This term Sam is also the same state as is arrived within “Samta Yoga or Union “within and to” macro-equanimity …

 

CC-5 … Bodhi …

Now we come to the next word of Prajnaparamita Mantra i.e. Bodhi

The word “Bodhi” comes from Sanskrit word “Buddhi” …

Buddhi means self realized knowledge and it also means acquired or inherent knowledge …

Knowledge in Samskrit is termed as Vijyana or Vijnana … And this is what Buddhi and Bodhi also mean …

Knowledge which is inherent within each microcosm, was termed as Vijyanmaye Kosha or knowledge sheath in Vedic and Yogic lore’s … Each cell has its own knowledge orb and the corpus of knowledge orbs of each of the cells that make the physical vehicle, is the knowledge sheath (or Vijyanmaye Kosha) of the aspirant … More subtle and shiny is the knowledge sheath of an aspirant, higher evolved that aspirant is …

And since the microcosm is only a microcosmic self manifestation of the macrocosm, so the same knowledge sheath is also present within the macrocosmic creation … This presence of the macrocosmic knowledge sheath is as the plane of knowledge or Brahmic Vijyanmaye Kaya or Dharmkaya as was stated by Gurudeva Gautama Buddha …

Knowledge sheath is of a very subtle yet shining yellow color … And this characteristic is applicable to both the macrocosmic and microcosmic knowledge sheaths …

When an aspirants knowledge sheath unites to the macrocosmic knowledge sheath and thence that aspirants knowledge sheath eventually unites to the yellow colored light of Brahmatattva (as was discussed in earlier sections of this topic on OM Naad), then this is the stage which was termed as Bodhi (or Buddhata or Buddhahood) …

The term Bodhi of above Prajnaparamita Mantra is denoting the stage of entering into and self realization of the bright golden colored Brahmatattva which was discussed in the earlier sub-part of Makar and Omkar of this topic on OM Naad …

 

CC-6 … Now we come to the final word of Prajnaparamita Mantra, which was stated as Svaha by Gurudeva Gautama Buddha

The Sanskrit word Svaha literally means “Offering and a later stage of extinguishing” …

This refers to the state where the subtler travelling vehicle “Vanishes from its own sight” just as was discussed in the earlier sub-part of Omkar …

Svaha … Is a term used when making offerings to any Vedic deity and that too, through the medium of macro-elemental fire (or Agni Mahabhoot) which itself is eternally present within the manifested fire (or manifested-fire element or the physical fire that is seen) that is utilized in a Vedic Yajna …

The word Svaha is the name of the “wife of Fire God (Agni Deva)” and it is by invoking her name that offering is made to the Fire God (Agni Deva) … All knowledge systems where fire is used as a medium are related to this discussion and this statement also includes those systems where candles, fire, incense etc are utilized during prayers to their respective deities as all these are eventually related to the wife of Fire-God (i.e. Svaha) only …

When any offering is made into fire, then that offering is broken up to its macro-elemental state … And this denotes the completion of process of receipt of offering to the deity it was offered …

And Agni (Fire) is also addressed as Parabrahman in Vedas as fire itself is a primary self manifestation of Brahman … It is to this absolute nature of fire as Brahman’s self manifested state, that the word Svaha eventually relates …

Thus there is also a Mahavakya in Vedas which states thus … “Agni Brahm” which means that the “fire is the Absolute (or fire is the self manifestation of the Absolute)” … Thus it eventually is to this absolute nature of fire that any offering is made by invoking the name of wife of Fire God, i.e. Svaha …

Thus as far as Prajnaparamita Mantra is concerned, the deity for who this word Svaha is used, itself if Brahman whose Lingam (or symbol) is OM …

Thus as we had discussed in earlier sub-part of Omkar, when the subtler travelling vehicle goes past the symbol of OM and thence it enters into the Bindu (i.e. the dot as shown above the semi-lunar shape of symbol of OM), then that subtler vehicle vanishes from its own sight i.e. the subtler vehicle gets absorbed into its own primary macrocosmic cause and this is the stage which is denoted by the word Svaha of above stated Prajnaparamita Mantra as was given by Gurudeva Gautama Buddha …

Plus the Vedic fire which is discussed in above paragraphs and whose eternal consort is Svaha (as it has been stated in the Prajnaparamita Mantra), also refers to the following …

  • Tejas … Heat-luminosity …
  • Agni Mahabhoot … Macro-elemental fire …
  • Roop Tanmatra … subtle macro-elemental shape …
  • Agni … Manifest fire …
  • Prakash Mahabhoot … Macro-elemental light …
  • Prakash or Surya … Manifested light or Sun …
  • Swa Prakash … Self Luminous … Here it means, Brahman as OM …
  • Etc-etc …

And it is to these aspects of Agni, that the offering is made by invoking the name of his eternal consort i.e. Svaha …

Thus our earlier discussed stage where the subtler vehicle vanishes from its own sight, is also denoting a union to all above … Thus the phrase “Vanishing from its own sight” is actually denoting the stage where subtler vehicle becomes one with all above … And this also denotes the final absorption and that too in its completeness or fullness …

And since the aspirant ultimately reaches the self realization of the self-luminous absolute being, so it eventually is “into” this self-luminous absolute being, that the subtler travelling vehicle gets absorbed …

Due to above stated reason, I also believe that Prajnaparamita Mantra is actually the higher of all knowledge systems that were rendered by Gurudeva Gautama Buddha …

Thus Svaha denotes the final stage of discussions on OM Naad itself as were done in the earlier topic of Omkar…

This is stage of nonness of I’ness, Am’ness, Is’ness and Not’ness alike … And it is to this stage also that the term Svaha refers …

Thus as an end note for this part of the discussion, Svaha denotes the stage when the subtler travelling vehicle (Jivatman) finally gets absorbed into OM (Brahman) itself …

And since OM itself is Brahman who itself is the root uncaused cause of allness, so the self realization and thence a non-dual union to OM (as is when the subtler vehicle vanishes from its own sight) also denotes the stage where nothing more needs to be known by an aspirant …

Such an aspirant is deemed to be the one who has arrived at absolute knowledge i.e. Buddhata or Buddhahood … This term denotes the stage where the aspirant becomes the knower of all (or Buddha) subtleties of beyond and also the knower of all that is “beyond all that is termed as beyond” …

Thus self-realization of this Mantra denotes the stage of Buddhahood i.e. the aspirant is the knower of all that is …

Due to this reason, the Prajnaparamita Mantra also means the stage where an aspirant is resting within the innermost meaning of the Vedic statement of “Jnana Brahm (or Knowledge is Absolute) … And it is due to this reason, that Buddhata (or Buddhahood) is considered as a very high evolutionary standing in Sanatan Dharma

And finally … This stage of Buddhata itself is after the aspirant completes the full transit of the inner meaning of Prajnaparamita Mantra … And this itself is the same as the self realization of that which was told as Akar, Okar (Ukar), Makar and Omkar by the much earlier Vedic lore’s … So basically it’s the same Vedic knowledge which has been used as a base in the Prajnaparamita Mantra which was being discussed here …

That’s not all … But I will need to stop this discussion here itself …

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The Little Student

Irrespective of what may be apparent to any aspirant of now or ever, within the current transmigrated incarnation I remain as a little student of the Absolute.

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