The Bhagavad-Gita: A New Translation Hardcover – Sep 13 2011
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“Dr. Feuerstein’s new rendering is perhaps the most complete version of the more than one hundred English translations of the Gita to come our way in the last two-and-a-quarter centuries. This is a work for both scholars and serious laypersons, destined, I believe, to become the standard text for Yoga training programs in the English-speaking world.”—Richard Rosen, author of The Yoga of Breath and Pranayama beyond the Fundamentals
“A Bhagavad-Gita like no other! Never have its language and culture been so vividly etched, not only by the unrivaled precision of Feuerstein’s renderings, but also in a trove of companion materials unprecedented for their breadth and depth. There’s something here for everyone, from seeker to scholar to seer.”—Chip Hartranft, translator of The Yoga-Sutra of Patañjali
“Its timeless teachings on karma yoga and bhakti yoga make it a foundational text for modern yogis. Its compelling narrative, filled with iconic characters and colorful lessons about the spiritual journey, make it a pleasure to read. What makes the Feuersteins’ translation unique? It is packed with scholarly essays that help students understand the Gita’s historical and cultural context and its historical worldview before they read the text. Rich with footnotes and containing a helpful glossary, this book will serve serious yoga students and ambitious beginners alike.”—Yoga Journal
“It stands out both for its faithfulness to the original language and for its extensive tools for understanding the text.”—OM Magazine (UK)
Most Helpful Customer Reviews on Amazon.com (beta)
In comparing this translation with those I already owned, of Edwin Arnold and Barbara Stoler Miller, I can appreciate the value of these different approaches. Arnold is quite consciously poetic and "Oriental." Miller displays a freer, more contemporary American style. In, for example, omitting almost all of the epithets for Krishna and Arjuna, Miller makes the text run swifter and smoother, but loses much of the richness (the same thing happens with translations of Homer).
With substantial introductory material, and frequent footnoting, this is a version that encourages close and careful reading. Though a Westerner, Feuerstein appears to rely as much on Indian as Western scholarship. And though he does have a particular approach as an exponent of Yoga, I don't perceive that this edition is excessively "sectarian."
We have hundreds of translations of the Gita; do we need a new one? We have many good English translations. Some are very poetic, such as those by Sir Edwin Arnold (1899), Juan Mascaro (1962), and Barbara Stoler Miller (1986). Others deal with its psychological meaning (Swami Rama, 1985), or with its philosophical and spiritual character, including Eknath Easwaran (1985), and Swami Bhaktivedanta (1983); the last one used to be freely distributed by Hare Krishna monks at airports and subway stations.
Georg Feuerstein and his wife Brenda have finally published a long awaited rendition of the Gita. Feuerstein is one of the greatest yoga scholars today, a philosopher, Sanskrit scholar, historian, and prolific author. His Yoga Tradition (1998), and his translation of Patanjali's Yoga Sutra are seminal works and reflect the serious effort of a dedicated career. This translation "is far more literal than previous renderings ... [and] is based on my earnest effort to capture as much as possible of the spirit of this time-honored work and also to do justice to its language as best as I could, though realizing that my approach of textual and contextual fidelity cannot also at the same time reflect the Gita's melodious quality", says the author.
The first part of the book is a good preparation before stepping into the text; it summarizes in 76 pages the historical significance of the Gita, its spiritual and moral implications, and its relevance to deal with modern issues. It also has a good summary of the plot and of the various characters involved. The second part presents the Sanskrit text, its transliteration and the author's translation, with an abundant number of explanatory footnotes. The third part has a word-for-word translation of the 18 chapters that facilitates an easy comparison with other translations, thus constituting an invaluable source for anyone who would like to get a deeper meaning of the text. A selected bibliography, a glossary of select terms in the Gita, and a very comprehensive index are additional assets of this excellent rendition.
The Bhagavad-Gita and Patanjali's Yoga Sutra are the two most important philosophical references in the yoga literature and Feuerstein has provided us with splendid analyses and translations of these two masterworks. After reading the new translation, it becomes a joy to come back to any of the poetic renditions, or even, to watch the 15-minute version of the Gita that is included in the six-hour rendition of Peter Brook's Mahabharata, on DVD. It is expected that Shambhala will make soon a paperback edition at a more affordable price.
In 2011, Feuerstein released his translation of the Gita. It is an attempt to deliver an academic translation, a piece of scholarship, and still remain true to the letter and spirit of the Gita. The translation begins with a seventy-page introduction, summarizing the factual background of the BG, dating the BG, and discussing other topics. Feuerstein is especially troubled by the "militaristic" nature of the Gita, an issue for which he arrives at no conclusion. It contains the Sanskrit text, roman transliteration, footnotes, detailed index, word-for-word translation, and, of course, a translation which strives to faithful to the letter and spirit of the original text.
In one of his introductory essays, Feuerstein comments on the difficulties in translating the Gita. Feuerstein explains that there are some Sanskrit words for which an exact English translation does not exist. Some words in the text have no exact English correlate and others have meanings which are difficult to render in English. This might account for the great diversity in the available translations, because the latitude for artistic license is so great. So in his translation, Feuerstein employs many translation methods:
1. Instead of choosing an English word for which he believes is inaccurate, Feuerstein will translate the text with the best English word he believes is appropriate and leave the Sanskrit word in parenthesis;
2. In some portions of his version he has translated the Sanskrit word with the most literal English word translation which exists and include the Sanskrit word such as bhava ("non-existence"), brahma ("world-ground"), div ("sky"), gunatitas ("qualifies"), prakriti ("cosmos, world"), purusa ("soul, spirit"), sama-darshana ("the same");
3. Other times, he simply uses the Sanskrit word without a translation for Sanskrit words which are common enough for English that non-Sanskrit reading readers will know the meaning, such as "yogin;"
4. At other times Feuerstein combines Sanskrit and English words. For example, he will use "tamas-nature", for tamasic, "sattva-nature", for sattvastic, and "rajas-nature", for rajastic;
5. And yet other times he will form a new word, for example, "wisdom-faculty" for "buddhi." 2.41, and "dharma-field" 1.1, or "primary qualities" for "gunas," 2.45;
6. Other times he will simply use the original Sanskrit word, for example, "buddhi-yoga," in 2.49, and Buddhi in 2.51. For the same Sanskrit word he later reverts to his manufactured word for buddhi, "wisdom-faculty." 2.53.
7. Yet other times he will borrow a word which is neither English nor Sanskrit. For example in 2.54 onwards he translated -- used -- the word "gnosis" for "prajna," explaining that the nearest English equivalent, wisdom, would be easily confused with Buddhi.
8. He will finally translate English words, verbatim, from Sanskrit, to correspond to a single Sanskrit word. For example, he will translate "guna" as "primary-quality" or "adhyatma" as "basis-of-self."
Thus, Feuerstein's translating style is highly eclectic. This is an approach which is really quite innovative and unique and succeeds in remaining true to the original and conveying the full letter and spirit of the Gita.
In 2012 Gavin Flood, with the assistance of Charles Martin, released their translation of the Gita. While there is an introductory essay preceding the translation, what they present is a simple, elegant, beautiful rendition of the poem. The translation is decidedly not academic, there is no pretense of educating an uninformed reader; the intent is simply to render a translation of the Gita as literature.
To present a comparison of the differences of translation styles, one could look no farther than the opening verse. In Feuerstein's translation, BG 1.1 reads:
"On the dharma field, the Kuru field, my [men] and the [five] sons-of-Pandu were assembled, eager to fight. What did they do, Samjaya?"
Flood's translation of BG 1.1 reads:
"Having gathered, battle-hungry, on virtue's field, the field of Kuru, what did they do then, Sanjaya, my sons and the sons of Pandu?"
One translation is no better than the other. In Feuerstein's rendition, the reader is able to look at the English and Sanskrit and obtain a full meaning of the thought conveyed. It is therefore the best book to start for the reader unfamiliar with the Gita, or a familiar reader who wants to learn more about it and its background. Flood's translation can be enjoyed as a beautiful piece of literature. Both translations are deserving of the reader's attention.
My only criticism is the mature Georg Feuerstein. His footnotes are very scholarly but gone is the 20 something Feuerstein who proclaimed a certain cult leader higher than Jesus and the Buddha!
I actually ordered his version of the Gita because I was so inspired by his early writings.
But there is no ecstatic writings in the mature man. In one sloka, George Feuerstein even uses psychoanalysis to get inside Arjuna's head and in another page, he even claims that Arjuna has black skin. Many slokas can easily have a different interpretation. It depends on your constitution. Feuerstein actually doesn't comment on the sloka concerning fools following others and the sloka concerning the jnani seeing dark whilst we see light and vise versa has a very powerful cousin, and especially after the 1960's psychedelic thing..
So as you notice that many of his observation didn't gel with me, this isn't because there's something wrong with Georg Feuerstein being rational and scholarly and, as Terence McKenna used to say, before the gays stole the word, 'straight'. Many conservative types have written excellent academic works on all this.
There isn't any fancy footwork in this book that you'll expect from an enlightened sage who knows for certain nothing exists, who sees appearances as illusions, to whom the inexpressible is apparent. The sage can see through the fundamental veil, (we can't), and she or he can lead the reader into higher states of awareness. Georg Feuerstein doesn't say anything that leads the reader into a higher state of awareness.
A jnani sees the unreality of things, who 'sees' in the Light of Awareness? The jnani doesn't even see, but rather, as attested by Ramana and Nisargadatta, the way Neo, at the end of the Matrix, saw the world as computer code, well this is how the jnani 'sees'. The state of jnana, the highest state, seeing is transcended, but the world is still there, so together with the beingness is the Absolute - the deep blue, benign state, without eyes.
I suppose THEE commentary hasn't been written yet. I mean, there is even a part describing the atman and if you're read books on non-locality, I tell you, it matches! Even the part to do with the unmanifest and manifest has the equivalent in quantum physics and classical physics. Krishna even says that the unmanifest is harder. This is exactly what we have found with quantum physics. Sanskrit has many words to do with none being, like they had a science in the language. I could go on and I'm probably reading too much into it.