Heart Sutra (Prajñāpāramitā Hṛdaya) - Vidya Rao

The Heart Sutra- Prajñāpāramitā Hṛdaya interpreted by Indian singer Vidya Rao. Heart Sutra is a Mahāyāna Buddhist sūtra. Its Sanskrit name Prajñāpāramitā Hṛdaya literally translates to "Heart of the Perfection of Transcendent Wisdom". The Heart Sūtra is often cited as the best known and most popular of all Buddhist scriptures.
Various commentators divide this text into different numbers of sections. Briefly, the sutra describes the experience of liberation of the bodhisattva of compassion, Avalokiteśvara, as a result of insight gained while engaged in deep meditation to awaken the faculty of prajña (wisdom). The insight refers to apprehension of the fundamental emptiness of all phenomena, known through and as the five aggregates of human existence (skandhas): form (rūpa), feeling (vedanā), volitions (samskārā), perceptions (saṁjñā), and consciousness (vijñāna).

The specific sequence of concepts listed in lines 12-20 ("...in emptiness there is no form, no sensation, ... no attainment and no non-attainment") is the same sequence used in the Sarvastivadin Samyukta Agama; this sequence differs in compable texts of other sects. On this basis, Red Pine has argued that the Heart Sūtra is specifically a response to Sarvastivada teachings that ,in the sense "phenomena" or its constituents, are real. Lines 12-13 enumerate the five skandhas. Lines 14-15 list the twelve ayatanas or abodes. Line 16 makes a reference to the eighteen dhatus or elements of consciousness, using a conventional shorthand of naming only the first (eye) and last (conceptual consciousness) of the elements. Lines 17-18 assert the emptiness of the Twelve Nidānas, the traditional twelve links of dependent origination. Line 19 refers to the Four Noble Truths.

Avalokiteśvara addresses Śariputra, who was, according to the scriptures and texts of the Sarvastivada and other early Buddhist schools, the promulgator of abhidharma, having been singled out by the Buddha to receive those teachings. Avalokiteśvara famously states that, "Matter is empty, emptiness is matter." and declares the skandhas themselves to be dependently originated (i.e. empty). Avalokiteśvara then goes through some of the most fundamental Buddhist teachings such as the Four Noble Truths and explains that in emptiness none of these notions apply. This is interpreted according to the concept of smaran as saying that teachings, while accurate descriptions of conventional truth, are mere statements about reality -- they are not reality itself -- and that they are therefore not applicable to the ultimate truth that is by definition beyond our comprehending. Thus the bodhisattva, as the archetypal Mahāyāna Buddhist, relies on the perfection of wisdom, defined in the larger Perfection of Wisdom sutra to be the wisdom that perceives reality directly without conceptual attachment. This perfection of wisdom is condensed in the mantra with which the sutra concludes.

It is unusual for Avalokiteśvara to be in the central role in a Prajñāpāramitā text. Early Prajñāpāramitā texts involve Subhuti, who is absent from both versions of the Heart Sūtra, and the Buddha who is only present in the longer version. This could be considered evidence that the text is Chinese in origin.
The current Dalai Lama explains the mantra in a discourse on the Heart Sutra - gate gate pāragate pārasaṃgate bodhi svāhā - both as an instruction for practice and as a device for measuring one's own level of spiritual attainment, and translates it as 'go, go, go beyond, go thoroughly beyond, and establish yourself in enlightenment.'
Tibetan exegesis of the mantra tends to look back on it from a Tantric point of view. For instance seeing it as representing progressive steps along the five paths of the Bodhisattva, through the two preparatory stages (the path of accumulation and preparation -- gate, gate), through the first part of the first bhumi (path of insight -- pāragate), through the second part of the first to the tenth bhumi (path of meditation -- Pārasamgate), and to the eleventh bhumi (stage of no more learning -- bodhi svāhā).