Customer Reviews

The Bhagavad Gita

5 star:		(3)
4 star:		(1)
3 star:		(0)
2 star:		(0)
1 star:		(1)

 

 

Though perhaps not lush in artwork and poetic in outlook, this is an easy-to-read study version of the Bhagavad Gita. The translation is no-nonsense, but not clunky-sounding either.

The introduction is worth the price alone--covering the history of the Mahabarata Epic, India's great contribution to mythological and religion writing. The translation goes verse by verse with the Sanskrit text of the Bhandarkar Oriental Research Institute's critical edition. This makes a handy reference for the Sanskrit scholar. There is a comprehensive glossary of names and a good index. If you are studying this work for comparative religions, great books, mythology or other college work, you will find this a useful edition.

The Bhagavad Gita has been translated into English numerous times. I have read and reviewed for Amazon the following six versions in English:

Bolle, Kees W. Bhagavadgita, The: A New Translation (1979)

Easwaran, Eknath. Bhagavad Gita, The (1985; 2000)

Edgerton, Franklin. The Bhagavad Gita (1944)

Miller, Barbara Stoler. Bhagavad Gita, The: Krishna's Counsel in Time of War (1986; 1991)

Mitchell, Stephen. Bhagavad Gita: A New Translation (2000)

Nikhilananda, Swami. Bhagavad Gita, The: Translated from the Sanskrit, with Notes, Comments, and Introduction by Swami Nikhilananda (1944; 6th printing 1979)

(I have yet to read the famous translation by Sir Edwin Arnold.)

The question might be, why bring out another? In the case of the people at YogaVidya, who published this translation by Lars Martin Fosse, the answer is apparent: they want to bring to the English speaking world great works of the yogic tradition. To this end they have previously published Brian Dana Akers' translation of Svatmarama's Hatha Yoga Pradipika (2002), James Mallinson's translation of The Gheranda Samhita (2004), and his translation of The Shiva Samhita (2007). (See my reviews at Amazon.)

The question for the reader might be which book should I buy? The answer depends on several factors. For the devout Hindu and yogi, a translation that stays as close to the original Sanskrit is no doubt to be preferred. Yet even between Hindu and yogi there can be a difference of opinion. The Hindu, especially if he or she is of a conservative bent, may prefer a translation that chooses English words that support a literal interpretation of this great spiritual work, while a yogi, especially if he or she is follower of Patanjali, might prefer a translation that emphasizes practice and study. A general reader might prefer a translation that makes the text readily accessible without having to delve too deeply into Vedic philosophy. A student of literature might prefer the most elegant and poetic translation. And so it goes. A poetic translation must of necessity sacrifice some literal meaning, while a strictly literal translation may make for difficult reading. There is a dictum to which I subscribe to the effect that when translating literature and in particular poetry, something is always lost in translation. Consequently, by this rule, if by no other, no single translation of the Gita will serve. Therefore we have many translations, and as English grows and our attitudes toward the world change, ever so subtly, there will arise a need for new translations.

I think that Fosse's book is distinguished by his clear and informative introduction to the Gita for the general reader. He does a good job of placing the work in the Hindu tradition and gives some idea of its history in English. There is a glossary of names (since Fosse uses the many epithets from the original in his translation) and an index. As with the other books from YogaVidya, the original Sanskrit is given along with the English translation, verse by verse.

What I don't think that Fosse does well is introduce the Gita in a spiritual and symbolic sense. The most important thing that the first time reader of the Gita should realize in my opinion is that it is a work to be taken symbolically. If you take it literally as the story of the personal god Krishna urging the reluctant warrior Arjuna to fight his enemies, you lose the essence of this great work. Better is to understand that the battle that Arjuna faces is not one of swords and arrows, but one of time, chance and circumstance. The central question that Arjuna asks is how to live and why. Krishna essentially tells him you have no choice; that it is a signal of failure and humiliation to give up. And then Krishna gives Arjuna four approaches to life and deliverance (i.e., samadhi): bhakti yoga, the path of love and devotion; karma yoga, the path of selfless work (mainly this); jnana yoga, the path of knowledge; and raja/hatha yoga, the path of discipline or force. It is said in the yogic tradition that when all else fails, the path of force will work if it is practiced with sincerity and regularity. For those of great faith, bhakti yoga leads easily to moksha.

Any translation that is not a work of art by a great poet at the height of his powers (we have no such translation as yet) will, to some extent, be untrue to this great work of spirituality. Just as Shakespeare can never be fully appreciated in translation, so it is with any poetic work. Fosse shows he understands this very well when he writes (p. xxiv) "...a translation is always an interpretation, but an interpretation is not always a translation. The only way to get a truly intimate understanding of a Sanskrit text is to learn Sanskrit." I think his sentiment also hints at why he chose not to write an interpretative introduction.

I have addressed specific problems and choices in translating the Gita in my other reviews, so I will skip them here. Bottom line: this is a fine addition to the list of excellent English translations of the Gita, handsomely presented as usual by YogaVidya, and a good choice for first time readers and for those who know Sanskrit.

In the broadest sense, The Bhagavad Gita--an integral text of Hinduism--is an epic exploration of man's questioning, discovery, and realization of his true nature, by the grace of a spiritual guide. We have here a translation from Lars Martin Fosse shedding new light on life's oldest questions.

Fosse's introduction is a great primer on the Gita's origins, significance, and translational challenges. The commentary is of perfect length: not so long that you'd reach for the fast-forward button, and not so short that you're left scratching your head later on.

While I can't read the (graciously included) Sanskrit, Fosse's translation gives a strong impression of honesty and accuracy. He achieves a fine balance between brevity and poeticism unmet by lesser attempts, all the while refraining from filtering the work through his own beliefs. The reader feels the original beauty of the Gita come remarkably close. A wonderful read.

I have read several English interpretations of the Bhagavad Gita, and so far this is the easiest read I have experienced. There is a good introduction, along with explanations of names in the back alone with an index. For those that want to get a good introduction, with an easy read, this is the book for you.
I would advise anyone, English speaking, really interested in the Bhagavad Gita to have more then one translation and this should definitely be one of them.

The author sets three motivations for his translation. A better "English" translation than already out there, and an elucidation for western/ those unfamiliar with Hinduism, and an "objective view", compared to the "opinionated and tainted" ones he finds now out there. The book fails miserably on both accounts. The introduction puts a time line of data about the Gita and Mahabharata the book of which Gita is a part of.
1. Then author distinguishes 'his lexicon' here, with the "English translation" of the key words and concepts used in Gita. Here is where the problem begins. Either the author does not understand the sanskrit language at all, or he does not care. To give an example of his own 'highlighted' ones, he wants to translate tamas as "sluggishness". He seems to rationalize that choice by saying that emphasizes the physical aspect. Has not not even looked at any dictionary at all? or not heard of any use of it any other verse like tamasOma jOtirgamaya from Upanishads. tamas refers to darkness. Its absolutely apposite to use its standard meaning in Gita to describe that the tendencies that arise from the dark side of the human nature! You don't have to read many works, but even a beginner would be able to get it off the shelf.
2. Then the second one is to give an elucidation for the unfamiliar audience. The steps logically done to go through any work is to understand it in its context, then identify the basic elements at play, recognize it with the general human experience anywhere and present it on that basis. The author gets it wrong in the first step, and then at each step. He could not study the Gita in its context, and missing the whole idea, he foolishly mistakes caste-system of recent past India to varna-system described there. His lack of understanding makes him to BELIEVE that Gita has "MANY CONTRADICTIONS", which he wants to ignore out of his generosity, to pick the useful things.
3. As about the third motivation, he achieves his greatest peak of "malfunction". He is "supposed" to be from the "yoga" background. Any elementary student of yoga would know the the main texts of yoga are Patanjali's YogaSutra, then yOga VAsishTa and The Gita in that chronological order. He gets messed up here too. Then he fails to identify the fact that the yoga as used in Gita or any Hindu text is one of the 5 arms of Darshana Shastra, ie a branch/method of enquiry to reach Darshana Complete Comprehension / Vision . Well he translates "yoga" in a way which is inconsistent, incorrect, wrong and foolish.

After a point, things stop being incorrect & wrong, but becomes malicious.

The plain, simple and short translations brought out by Gorakhpur Press, and many introductions to Gita out there should help a "NEW READER" and unfamiliar audience, to study the Gita.