The Law of Leela

[Guest guest]

Dear Sages, Saints, Shaktis, and Monks who speak philosophy without

metaphysics, of the Holy Order of the Community of Non-Dualists,

 

It gives me great pleasure to present to this august gathering of

higher beings, a thesis that has been written by me for fulfilling my

personal goal of obtaining a PhD in Social Science.

 

The PhD is a cover. Behind it is a Secret Agenda.

 

It has been learnt from reliable sources that Atlas is about to

shrug. For a long time, he has been feeling weary and tired of

holding the world on his shoulders, and as you all know the world has

been shaking this way and that way for two thousand years. It has now

been learnt – from reliable sources of the secret intelligence

service – that Atlas is about to shrug off the world. The world is

therefore in dire straits – it is in danger of falling into Darwin's

pit. Such a disaster is to be prevented at all costs so that Men and

Women may have Dance and Song in this world instead of Mechanical

Sexual Selection.

 

The aim of this thesis is to promote a Secret Fascist Agenda that

will enable the Priests to appropriate the Power to Rule the Universe

after Atlas shrugs it off. This thesis contains secret knowledge of

the science of Priest-Craft. The knowledge contained in this thesis

may not be imparted to anyone without first examining him thoroughly

for his pedigree. If the aspirant has the requisite qualities to

become a priest and owes allegiance to the secret (fascist) agenda,

then, and only then, may he be imparted the secret knowledge

contained in this thesis. This is esoteric knowledge.

 

An aspiring Priestess may be allowed entry into the Order.

 

Monks of the Order are not allowed to have the cake and eat it too.

They may either claw or de-claw, but they are not allowed to do both

in the interest of general well-being and health.

 

Dissent is allowed in the Order so long as the dissenter does not

disagree. All other kinds of dissent are permitted.

 

The Order edicts that fishing should not be learnt from carpenters

and carpentry should not be learnt from fishermen.

 

This thesis is not to be read with the brain. Brain is a kind of grey

matter, and it is not useful for reading theses of this kind. Even if

this thesis were to be read with two brains, it would not bear fruit.

The Light has to be switched on.

 

Those who read this thesis with two brains will lose their ability to

be a Locomotive.

 

It is allowed to eat soapboxes while reading the thesis.

 

The model for the thesis comes from the Priestess of the Snake.

 

Reading Chandamama is recommended.

 

Reading the post on the Magic Snake (msg # 29769) is a must.

 

 

Now then, we shall begin:

 

 

 

ON THE NATURE AND LAW OF CONJUGAL RELATIONSHIP

 

1. I bow to Lord Shiva, the Lord of Creatures.

 

2. I bow to Ma Kundalini, the Consciousness Shakti of the Lord.

 

3. In the beginning was One.

 

4. He and She were One.

 

5. Purusha and Prakriti were One.

 

6. Then He desired to enjoy Her.

 

7. She became His other half.

 

8. He enjoyed Her Dance.

 

9. He was all Bliss.

 

10. There was then no happiness and sorrow; there was only Bliss.

 

11. He desired to experience Viraha, the pains and pleasures of

separation.

 

12. This He achieved through His Swa-Tantra.

 

13. By concealing His Swa-Dharma.

 

14. Swa-Dharma is His Nature.

 

15. Swa-Tantra is His actionless action.

 

16. Swa-Dharma is concealed in the Leela. It exists beneath the Leela.

 

17. In Swa-Dharma there is Infinite Bliss.

 

18. He concealed His Bliss to experience both happiness and sorrow.

 

19. He entered Her and became an Actor.

 

20. This He did by becoming coiled and entangled with Her.

 

21. And by appropriating a part of Her Dance which She Danced for Him.

 

22. The part appropriated is His role in the Leela.

 

23. The part appropriated is His body in the Dance.

 

24. Together these two parts make up His Part as the Actor.

 

25. The Dance is the world, and He with the appropriated body is the

Actor.

 

26. He became a part of Her Dance through appropriation.

 

27. The mechanics of appropriation and concealment is the coil of the

Magic Snake.

 

28. Through it, He becomes coiled and entangled with Her.

 

29. And appropriates an Acting Part for Himself in Her Dance.

 

30. Thus He gets entangled in joy and sorrow.

 

31. And He experiences the joys and pains of Viraha that He desired.

 

32. Before His entry into Her, He was Heaven and She was Earth.

 

33. And together they experienced the Bliss of the Seventh Heaven.

 

34. His Swa-Dharma was then not concealed.

]

35. And His action was Swa-Tantra and no-body was acting.

 

36. By His entry into Her, He became an Actor.

 

37. And He concealed His Swa-Tantra for the Actor to be acting.

 

38. And He concealed His Swa-Dharma for the Actor to experience joy

and pain.

 

39. He gave to the Actor, the Code of Dharma out of His Swa-Dharma.

 

40. When the actor abides by this Dharma, He obtains the Bliss of

Dharma.

 

41. It is called happiness, joy, pleasure, etc depending on the

colours of Her Dance through which the Bliss is seen.

 

42. When the actor abides not by Dharma, He obtains the darkening of

Bliss.

 

43. It is called sorrow, anguish, pain, etc depending on the colours

of Her Dance through which Bliss is darkened.

 

44. Thus He experiences Viraha.

 

45. Dharma is the Law of Conjugal Relationship between Heaven and

Earth.

 

46. Dharma gives them happiness and joy.

 

47. Adharma gives them sorrow and pain.

 

48. She is His Nature, and He is Her Existence.

 

49. His Dharma is the Law of Natural Justice.

 

50. Dharma and adharma are rules of the game of the Lord's Leela of

Viraha.

 

51. Dharma and adharma are made out of Dharma.

 

52. Just as truth and untruth are made out of Truth.

 

53. Or existence and non-existence are made out of Existence.

 

54. There is always the Trinity.

 

55. Firstly there is That which is, secondly there is That which is

appearing as that which is, and thirdly there is That which is

appearing as that which is not.

 

56. The Magic is achieved through the mechanics of the Magic Snake.

 

57. The Leela continues until the Magic Snake goes up to the Seventh

Heaven.

 

58. Until the Magic Snake goes up, He continues to play the Actor.

 

59. This He does with the coil of His Magic Snake.

 

60. It has three and half coils.

 

61. And it creates more and more coils when the Actor thinks that he

is uncoiled.

 

62. Thinking is not the way to uncoil the Snake.

 

63. It is a way to perpetuating adharma and conjugal unhappiness.

 

64. It promotes the illusion that the rules of the Game may not be

followed.

 

65. Thinking that the actor is uncoiled creates more coils and

entanglements for the actor.

 

66. To abstain from creating more coils is playing by the rules of

Dharma and to partake of the Conjugal Happiness of Heaven and Earth.

 

67. It is the Harmony of Heaven and Earth that Confucius knew well.

 

68. It has the name of Pravritti Dharma. In Cina-Desha it is called

the Tao of Confucius.

 

69. It is not meant for uncoiling the Snake, but to play the Leela of

Conjugal Happiness.

 

70. Because every body is not ready to uncoil the Magic Snake.

 

71. The three and half coils remain in Pravritti Dharma.

 

72. If the coils were not to remain, the Leela of Viraha would be

over.

 

73. Pravritti Dharma appears in the presence of three and half coils.

 

74. Uncoiling is another kind of Dharma.

 

75. Uncoiling the Magic Snake has the name of Nivritti Dharma.

 

76. But what happens when the Actor says that there is no Leela?

 

77. Or when the Actor says the rules of the game are different than

they are?

 

78. The Actor then gets more coiled up and entangled.

 

79. And it leads to greater adharma.

 

80. But adharma is also part of the Leela of the Lord's Viraha.

 

81. It cannot be otherwise. Therefore is the world called Leela.

 

82. To play the Game of Dharma is to obtain happiness in this world.

 

83. To play the Game of Adharma is to obtain sorrow in this world.

 

84. Dharma is the Law in the field of action.

 

85. The Self does not act. The Actor acts. Therefore he is called the

Actor.

 

86. Yajna is a Special Sacrifice to repay the Devas who are special

kinds of Actors.

 

87. When there is obstruction from the world for performing yajna,

the Law of Dharma provides reprieve to the Actor.

 

88. That is vishesha dharma. It operates to the extent there is

obstruction.

 

89. Obstruction is obstruction from the external world. Bad thoughts

are not obstructions to yajna.

 

90. Because the Actor is the self alongwith the appropriated body

(and thoughts) as one singular jiva.

 

91. Thought is internal to the Actor; the world is external. Thought

belongs to the action. The world belongs to that which is Acted Upon.

 

92. Thought is internal act; yajna is external act.

 

93. Thought belongs to the realm of the devas, rakshasas and asuras.

 

94. The devas strive for yajna, the rakshasas and asuras strive to

disrupt yajna. These are good and bad thoughts.

 

95. The devas, rakshasas and asuras are forever at war with another.

 

96. The world of thought and the world of the devas, rakshasas and

asuras are not different.

 

97. The actions of men and the actions of the devas, rakshasas and

asuras are not different.

 

98. The enjoyment that men obtain and the enjoyment that the

immortals obtain are not different enjoyments. It is only the

magnitude that is different.

 

99. The world of the devas, rakshasas and asuras is concealed due to

the outward directedness of the mind and senses.

 

100. When the Heavens rejoice, there is Joy on Earth.

 

101. May we rejoice on Earth and may we obtain entry to Heaven. May

Lord Shiva protect us and give us joy, peace and knowledge.

 

 

Chittaranjan

[Guest guest]

A note:

 

The 'speaking of philosophy without metaphysics' refers to only those

Monks who assert something and say that their assertions have no

metaphysics behind them. They are advised to de-claw instead of making

assertions.

 

Regards,

Chittaranjan

[Guest guest]

chitta's post 30524

 

chitta writes:

 

"The Order edicts that fishing should not be learnt from carpenters

and carpentry should not be learnt from fishermen."

 

Is there a hint of sarcasm in this edict? or is this how 'varnashrama

dharma' is to be defined? or is it some kind of 'humor'?

 

well, i don't know about whether one can learn fishing from a

carpenter or carpentary from a fisherman?

 

However , the son of a carpenter (Jesus) can teach you the principles

of 'Advaita'

 

a fisherwoman's daughter I(mata Amritanandamayee) can teach you

both 'advaita' and 'tantra' .

 

A weaver (Kabir) can teach you about non-duality.

 

Gandhiji , a member of the 'modh' bania community ( vaishya or

business caste) and a lawywer by profession championed for the

removal of untouchability - Can we learn the 'advaitic' truth from

him or can he teach us the greatest advaitic truth 'all are ONE'?

 

Chitta! what about Karaikaal Ammaiyaar, one of the 63 nayanmars? She

herself hailed from the 'vaishya' (bussiness) caste ? Chitta, she was

the greatest exponent of Shaiva siddhanta ? can she teach you 'shiva

jnanam' (your ishta-nishta)

 

What about Valmiki , once a robber and a murderer ,ALSO A HUNTER BY

PROFESSION , who went on to write the Ramayana - can Valmiki teach

you about Rama?

 

 

SATYA SAI BABA SAYS :

 

" Vasishta was born of a public woman; Narada's mother was a

washerwoman; Valmiki belonged to the hunter caste; Viswamithra was a

Kshatriya; Matanga was a member of the Depressed Classes. The

inference is that what is important is constant meditation on the

Lord, not the labels of caste or creed."

 

Maybe a fisherman cannot teach you how to be a carpenter but he can

learn to be a carpenter - similarly a carpenter cannot teach you how

to be a fisherman but he can learn how ro be a fisherman. That is the

leela - anything is possible ... nothing is etched in stone !

 

Sur Das, Kabir, Tukaram, Thiruvalluvar and Ram Dasa;are all saints

and poets who come from very humble beginnings .

 

I have heard of Kashmir Shavism, Vira saivism etc etc

 

but is there a Brahmin 'siva'

 

a vaishya 'siva'

 

a kshatriya 'siva'

 

a shudra 'siva'

 

Maybe Atlas is tired of carrying the world on his shoulders but not

our Mother Earth - our mother earth can bear any burden - she has

infinite patience, tolerance and forbearance - however, she cannot

tolerate injustice and unfairness - HER chiLdren mistreating each

other - ALL IN THE NAME OF DHARMA AND KARMA !

[Guest guest]

advaitin, "Chittaranjan Naik"

<chittaranjan_naik wrote:

>

>

> Dear Sages, Saints, Shaktis, and Monks who speak philosophy without

> metaphysics, of the Holy Order of the Community of Non-Dualists,

>

> Respected sir,

How on earth do you relate all your private fantasies

to advaita?

[Guest guest]

Namaste Sri Shankaramanji,

 

advaitin, "shnkaran" <shnkaran wrote:

 

> Respected sir,

> How on earth do you relate all your private fantasies

> to advaita?

 

 

What is, and what is not, fantasy in Advaita?

 

What is the difference between private fantasy and public fantasy?

 

Why is the public not merely a private fantasy?

 

What is 'earth' in Advaita?

 

What is 'relation' in Advaita?

 

What is Advaita?

 

 

Warm regards,

Chittaranjan

[Guest guest]

Chittaranjan Naik <chittaranjan_naik wrote: Namaste Sri

Shankaramanji,

 

advaitin, "shnkaran" <shnkaran wrote:

 

> Respected sir,

> How on earth do you relate all your private fantasies

> to advaita?

 

 

What is, and what is not, fantasy in Advaita?

 

What is the difference between private fantasy and public fantasy?

 

Why is the public not merely a private fantasy?

 

What is 'earth' in Advaita?

 

What is 'relation' in Advaita?

 

What is Advaita?

 

 

Warm regards,

Chittaranjan

 

 

So your position seems to be one of solipsim, if given a philosophical

interpretation, trying to give a meaning to your spontaneous ebullition, or it

is mere sophistry. You have made a revelation by breaking the barrier between

the private and the public, the akasa in the pot and the external akasa. But

all our philosophical schools, advaita included, and our own trenchant personal

experiences, very much strengthen the reality of this individual space, and a

salvation for it, as it were. Or, is it that Ramanuja's philosophical position

is correct, the averment of his that the individual soul is different from the

absolute, and that the absolute is not pure consciousness bereft of qualities,

but possesses kalyana gunas, and that the absolute is only the personal god

Narayana, and finally the averment that the consciousness is always mediated by

objects, there being no pure consciousness, and that in deep sleep there is no

consciousness, a death-knell to all liberating

knowledge.

with warm regards,

Sankarraman

 

 

 

 

 

 

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[Guest guest]

Namaste Sri Sankarramanji,

 

The question "What is, and what is not, fantasy in Advaita?" is a

question, not an answer. There is such a thing as right knowledge

with respect to creation as well. Have you forgotten that I argued

against solipsism and drishti-srishti vada?

 

Warm regards,

Chittaranjan

 

 

advaitin, Ganesan Sankarraman <shnkaran

wrote:

> So your position seems to be one of solipsim, if given a

philosophical interpretation, trying to give a meaning to your

spontaneous ebullition, or it is mere sophistry. You have made a

revelation by breaking the barrier between the private and the

public, the akasa in the pot and the external akasa. But all our

philosophical schools, advaita included, and our own trenchant

personal experiences, very much strengthen the reality of this

individual space, and a salvation for it, as it were. Or, is it that

Ramanuja's philosophical position is correct, the averment of his

that the individual soul is different from the absolute, and that

the absolute is not pure consciousness bereft of qualities, but

possesses kalyana gunas, and that the absolute is only the personal

god Narayana, and finally the averment that the consciousness is

always mediated by objects, there being no pure consciousness, and

that in deep sleep there is no consciousness, a death-knell to all

liberating

> knowledge.

> with warm regards,

> Sankarraman

>

>