As is suggestive of by the book’s title, “Prajnaparamita Hridaya Sutra” (Reflection of the Heart Sutra), the work has in-depth analysis on the Heart Sutras, supposedly the most widely-read and revered of Buddhist texts. This short yet simple and easily-understood philosophy shows devotees the path to enlightenment or Nirvana through meditation based on Shunyata, which is the ultimate reality of the world.
The writers have first provided readers with the Sutra itself, which can be comprehended either in English, Nepal Bhasha (Newar), Nepali, or Tibetan, as the reader wishes. The presentation of such translations is also an exemplary act which can be seen as a worthy effort to reach the widest number of audiences.
Continuing with their desire to spread the light of Buddhism, the writers have dealt in several chapters with Buddhist philosophy, its origins, and its interrelations with other religions, its schools and their propagation. But staying faithful to the title, the work elaborates on the topic of the Sutra itself, its history, the gradual transformations it has undergone so far, and its various manifestations. It is significant for every reader, ranging from a newcomer to this faith who wants to learn about it, right upto old faithful who simply want to enjoy and reinforce their beliefs in Buddhism.Perhaps the most contemporary portion of the work is the last one, which is entitled “Buddhism and World Today.” Here, Bhaktananada Bajracharya has painstakingly linked Buddhism to all the major concerns of this day – youth, humanism, terrorism, psychiatry, and even the environment. His arguments for the acute need and influence of Buddhism on all these sectors cannot be neglected. They are properly thought out and well-intentioned.
The research done on Buddhism, and particularly the Sutras, is praiseworthy. There is an attempt to accumulate as much information and interpretations as possible. The inclusion of numerous references, data, statistics, and facts is indeed mind-boggling in its width and depth.
While such extensive research is always welcome, however, it leaves the reader feeling overwhelmed and breathless on occasions just due to its vastness. Some irrelevant matters have also crept in among the relevant ones.
Another drawback of the work is its expression. There is a definite need for the writers to gain a better hold of language. Often, while the matter is interesting, the statements are so insipid and the grammar so misplaced or obscure that it gives out a lackluster feel. One simple case in point would be this statement on page 73: “The First Sermon is a provisional, relatively primitive and simple teaching for every one to follow and in short but not false but incomplete.” Or this example on page 123: “Violence is viscous factor that breeds to the further counter violence leading to the spiral violence as per the Buddhist rational.”
Editorial inputs and advisory assistance are evidently absent in this edition.
But if we are to disregard the unsatisfactory aftertastes left by the loose and improperly formed sentences appearing here and there in the book, this modern treatment of an ancient faith does certainly deserve kudos.
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