The True Heart on the Right
Note: The following is Part Three of an updated version of "Bubba Free John and Swami Muktananda: A Confrontation of Dharmas", originally published in The Dawn Horse magazine, Volume 2, Number 2 (1975). Links to further readings from the published Writings of Avatar Adi Da Samraj are also included following the article.
Avatar Adi Da Samraj: Is it not true that, just as the Yogis think of the sahasrar as the primary seat of Reality Itself, the Jnanis speak of the heart on the right side of the chest, and is it not so that the Perfect Realization is not limited to either such region but includes both?
As it is stated in the Bhagavad Gita, chapter 8, verse 12, "Mind, including ego, thoughts, and desires, must fall in the heart, while the life-force (or Brahman Shakti) is released to the sahasrar."
The relationship between the True Heart on the right and the sahasrar is called Amrita Nadi, and one in who all of this has come alive by Grace knows Reality (or God) through or in the form of Amrita Nadi, the internal form whose feet are in the Heart (or Self-Nature), and whose head is the Perfect Light (or sahasrar) Above, Which is both the internal reflection of the Heart (or True Self), and the Source of all forms. Is this not so?
Swami Muktananda: In our experience, a yogi cannot be different from a jnani or a bhakta. Yoga, knowledge, and devotion are all different means. They are not the experience themselves. In yoga, it is dhyan, meditation, that is important.
For the jnani, it is knowledge that is important. This can be clear from a simple example. If you are feeling pain inside, whether you are a yogi or a jnani or a bhakta, the pain will not differ. Even a jnani, if he were to reach beyond his intellect, would see exactly what a yogi sees. He would see the same visions, the same lights.
If you were to merge your intellect temporarily into some place, you would not be able to have any experiences. For instance, in the state of deep sleep, you do not have any experience, because the intellect is merged into a center for a while. But, if you were to go beyond the intellect and have the experience of the inner Truth, you would be bound to see these visions and lights, whether you are a yogi or a jnani or a bhakta.
I will quote from Shankaracharya, and he says that the Supreme Truth is beyond the red light and the black light and the white light, and it dwells in the blue light.
If you were to explore the inner realms fully, you are bound to have these experiences. To be able to merge the intellect for a while is very ordinary. Whether you are a yogi or a jnani or a bhakta, you are bound to see objects with your eyes, but the Supreme Realization is had within the blue pearl, and that is what matters.
The Gita says that whatever you attain through knowledge is the same as what you attain through yoga.
Those who assert either the sahasrar or the heart on the right side are being partial. Both of them are seats of the same Truth. The same person who dwells in the heart dwells in the sahasrar. The same person dwells in both seats.
You may say that the mind should be merged in the heart, but you do not remember what the Lord has said about the nature of the mind. You do not seem to have studied the Gita with that refined understanding.
In the tenth chapter, he says that the mind is "My own Form". The mind is form only to a kindergarten student of Vedanta. But one who thoroughly understands Vedanta realizes the mind is not only mind — the mind is nothing but the Lord.
If the mind were not the Supreme Reality, then Arjuna would not have complained to the Lord, "Lord, I can climb a ladder into the skies, and I can walk on the ocean, but I cannot control the mind."
The mind is nothing in itself. It is not an entity in itself. The mind is Divine Consciousness. The hand is nothing in itself. It is the body which has become the hand. Likewise, Universal Consciousness becomes the mind in order to manage the outer world — and, once it withdraws from the outer world, it is the same Consciousness.
The Divine Consciousness is neither in the sahasrar nor in the heart, but it is All-Pervasive. Sushumna, the central nerve, extends from the muladhara at the base of the spine, through the heart, to the sahasrar. It is the same as Amrita Nadi.
Avatar Adi Da Samraj: Amrita Nadi is an extension of sushumna that comes down into the heart, not the same thing as comes up the spine. The extension of the sahasrar comes down the front of the body in a coil.
This book was conceived by Adi Da Samraj at the end of 2005. He was first moved to make His own rendering, or "interpretive translation", of a traditional Advaitic text, The Heart of the Ribhu Gita, in order to elucidate (and thereby honor) its full meaning.
Adi Da Samraj then did the same with other great teachings from the traditions of Advaita Vedanta and Buddhism. In each case, He brought the essence of the instruction to the fore, with elegance and Illumined understanding.
Texts whose meanings were only partially (or cryptically) expressed even in the original — let alone in translation — suddenly shone forth, like rough gems cut by an expert hand.
In This Section
Avatar Adi Da's questions were designed to point out the irreconcilable differences between His seventh stage Realization and traditional fifth stage Yogic Realization.