--- In [email protected], t3rinity <[EMAIL PROTECTED]> wrote:
> --- In [email protected], t3rinity <[EMAIL PROTECTED]> 
wrote:
> 
> > Doesn't the Gita also say that there are no marks by which you 
> > could recognize an enlightened? 
> 
> Ooops, I was probably thinking of II.54, but it doesn't really 
> negate any signs of recognition as I thought. Why did I remember 
> this? Is this somewhere stated in MMY's commentary? (I don't have 
> MMY's Gita anymore)

"This verse [II:55] does not record any outer sign of the man whose 
intellect is steady and who is established in the Self, because there 
cannot be any outer sign ot show that a man is absorbed deep within 
himself.  The inner state of such a man cannot be judged by outer 
signs.  It cannot be said that he sits like this or like that or 
closes his eyes in any particular manner.  No such external signs can 
serve as criteria of this state....The Lord does not enter into any 
such description.  The signs recounted here are only subjective. They 
concern the inner condition of the mind...."

In your earlier post, you continued:

> > And then *after* that first statement go on
> > to give a whole list of psychological and moralic features? My
> > impression is that the Gita gives first the highest Truth, that 
> > there is no way enlightenment can be limited/defined etc. And 
> > then gives lower truth about the type of behaviour that is more 
> > conducive for the aspirant to gain this state.

Not in that section (II:54-72).  It's all about
the subjective experience, at least in MMY's
translation/interpretation.  But then one of 
MMY's hobbyhorses is that scriptures have been
interpreted as PREscriptive of behavior conducive
to enlightenment when they're actually DEscriptive
of one who *is* enlightened--i.e., cause and
effect got reversed once knowledge of effortless
transcending had been lost.

Maybe what you're recalling is a different
translation that takes this approach?






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