Maya3
Well-Known Member
If you want one with sanskrit, commentary and word by word meaning you can read the translation by Swami Chidbhavananda.
Bhagavad Gita (Chidbhavananda) aslo.
Maya
Bhagavad Gita (Chidbhavananda) aslo.
Maya
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Best Bhagavad Gita Translation for Beginners?
- Thread starter NurseGuy
- Start date
I have been reading the As It Is edition since 1973. It is well translated, but the purports (commentaries) are written from a Krishna Consciousness (KC) point of view. Therefore you can just read the translations if you do not agree with KC.
You can download a PDF scanned version complete with pictures for free at Krishna.org.
Most translations of the Gita use the same Roman transliterations of the Sanskrit text. The As It is version also contains the synonyms that give the root meaning of the Sanskrit words used in the verse which allow you to check all the available definitions of the words. There are several on-line Sanskrit to English dictionaries you may use. Sanskrit is a complex language and words have many meanings based on the structure of the sentence and also on previous verses.
It is called As It Is because the author, Srila Prabhupada, believes that Krishna was an actual person and the battle of Kuruksetra really happened.
Other translations put forth the opinion that the battle is allegorical, the field of Kuruksetra refers to the body, the 5 Pandava brothers refer to the 5 senses, etc. The history of the 5 Pandava brothers is extensively described in both the Mahabarata and the Srimad Bhagavatam, so this opinion does not make sense to me.
Others hold the Mayavadi philosophy that each living entity is God and is covered by illusion. This is refuted by Krishna in the Gita. If illusion could cover God then illusion would be more powerful than God, which is an impossibility. Krishna clearly explains that everyone in the battle has existed eternally and will continue to individually exist in the future.
In the Gita Krishna confirms that He is the Supreme Personality of Godhead. This means that before the material creation or before Krishna expanded Himself into various avartars, His form as Krishna is the original form of God.
So you need to be careful on what translation you read.
You can also download the Srimad Bhagavatam from the same site. It is very long, about 18,000 verses compared to the 700 of the Gita. Shiva's position is very clearly explained in the Bhagavatam. He is halfway between a demigod and Krishna. He is considered the topmost devotee of Krishna. Of course, others hold a different view, but Krishna explains in the Gita that people of less intelligence worship the demigods. The demigods can only offer benedictions with the sanction of Krishna. The example is given that to nourish the whole tree one must water the roots. Watering the leaves and branches does not suffice. So by worshiping Krishna the demigods are also pleased. No separate worship is necessary or recommended.
I switched from Catholicism to Eastern Religions many years ago, so I understand your position.
I hope you advance in devotional service by studying the authorized scriptures.
Hare Krishna.
Prayag das
You can download a PDF scanned version complete with pictures for free at Krishna.org.
Most translations of the Gita use the same Roman transliterations of the Sanskrit text. The As It is version also contains the synonyms that give the root meaning of the Sanskrit words used in the verse which allow you to check all the available definitions of the words. There are several on-line Sanskrit to English dictionaries you may use. Sanskrit is a complex language and words have many meanings based on the structure of the sentence and also on previous verses.
It is called As It Is because the author, Srila Prabhupada, believes that Krishna was an actual person and the battle of Kuruksetra really happened.
Other translations put forth the opinion that the battle is allegorical, the field of Kuruksetra refers to the body, the 5 Pandava brothers refer to the 5 senses, etc. The history of the 5 Pandava brothers is extensively described in both the Mahabarata and the Srimad Bhagavatam, so this opinion does not make sense to me.
Others hold the Mayavadi philosophy that each living entity is God and is covered by illusion. This is refuted by Krishna in the Gita. If illusion could cover God then illusion would be more powerful than God, which is an impossibility. Krishna clearly explains that everyone in the battle has existed eternally and will continue to individually exist in the future.
In the Gita Krishna confirms that He is the Supreme Personality of Godhead. This means that before the material creation or before Krishna expanded Himself into various avartars, His form as Krishna is the original form of God.
So you need to be careful on what translation you read.
You can also download the Srimad Bhagavatam from the same site. It is very long, about 18,000 verses compared to the 700 of the Gita. Shiva's position is very clearly explained in the Bhagavatam. He is halfway between a demigod and Krishna. He is considered the topmost devotee of Krishna. Of course, others hold a different view, but Krishna explains in the Gita that people of less intelligence worship the demigods. The demigods can only offer benedictions with the sanction of Krishna. The example is given that to nourish the whole tree one must water the roots. Watering the leaves and branches does not suffice. So by worshiping Krishna the demigods are also pleased. No separate worship is necessary or recommended.
I switched from Catholicism to Eastern Religions many years ago, so I understand your position.
I hope you advance in devotional service by studying the authorized scriptures.
Hare Krishna.
Prayag das
Maya Kaath
Mage
I have a number of translations of the Bhagavad Gita but recommend the Juan Mascaro (Penguin Classics) translations for a number of reasons. One is that, unlike some translations it does not try to tell you how to interpret each word of the text. He does not coin approximate English phrases for Sanskrit terms like atman, for example, which some translations call "over-soul" or other colorful terms. Most important to me, Mascaro approaches the Gita as a religious text with prescriptive principles for life, not as a piece of art or poetry. He also approaches it as part of continuum of prophetic utterance and divine guidance and—in his introduction—shows its relationship not just to the Vedas and Upanishads, but to other religious traditions as well.
I've worn out two paperback editions of this and now have an ePub version which I got on iBooks.
I've worn out two paperback editions of this and now have an ePub version which I got on iBooks.
That's the one that seems to get the most consistent positive reviews. 'As it is' is polarized. It seems either there is strong dislike, or strong like.
Maya3
Well-Known Member
The translation by Juan Mascaro is good. It is the first I read back in 1971.
If one reads the Introduction he does not accept the battle as real though. He thinks that the battle is symbolic of "the great spiritual struggle of the human soul." Many people have had trouble with Krishna encouraging Arjuna to fight, not understanding that the lesson is we have to subjugate our personal desires. Krishna wanted competent rulers for the good of the general population. Dhrtarastra and his son Duryodhana had cheated the Pandavas out of their rightful place and were ruling selfishly. Mr. Mascaro apparently does not believe that God would encourage Arjuna to fight. Neither did Gandhi and many other famous students of the Gita.
The As It Is was written by a devotee in the disciplic succession who lived according to the precepts of the Gita. Mr. Mascaro was simply a academic translator and not a devotee.
As Krishna Himself says in BG4.34 (Mascaro Translation) "Those who themselves have seen the Truth can be thy teachers of wisdom. Ask from them, bow unto them, be thou unto them a servant." or as Srila Prabhupada says in the As It Is translation "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self realized-soul can impart knowledge unto you because he has seen the truth."
Therefore if we accept someone's translation of the Gita, we must also accept that he is a self-realized soul or the verses may be concocted to serve a personal motive. The Vedic conclusion is that we are in illusion and our senses are imperfect, so we cannot ascertain what is truth and what is concoction. We have to fnd someone who exhibits the behavior of a self -realized soul and accept his or her teachings, at least until we are purified enough to understand.
Arjuna asks Krishna in BG 14.22 the symptoms of one who is transcendental to the three modes of material nature. Or in other words, what are the symptoms of a self-realized soul. So you can read Krishna's answers and decide if the behavior of a particular Gita translator illustrates that they have seen the truth and are qualified to impart perfect knowledge.
Hare Krishna.
Prayag das
If one reads the Introduction he does not accept the battle as real though. He thinks that the battle is symbolic of "the great spiritual struggle of the human soul." Many people have had trouble with Krishna encouraging Arjuna to fight, not understanding that the lesson is we have to subjugate our personal desires. Krishna wanted competent rulers for the good of the general population. Dhrtarastra and his son Duryodhana had cheated the Pandavas out of their rightful place and were ruling selfishly. Mr. Mascaro apparently does not believe that God would encourage Arjuna to fight. Neither did Gandhi and many other famous students of the Gita.
The As It Is was written by a devotee in the disciplic succession who lived according to the precepts of the Gita. Mr. Mascaro was simply a academic translator and not a devotee.
As Krishna Himself says in BG4.34 (Mascaro Translation) "Those who themselves have seen the Truth can be thy teachers of wisdom. Ask from them, bow unto them, be thou unto them a servant." or as Srila Prabhupada says in the As It Is translation "Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self realized-soul can impart knowledge unto you because he has seen the truth."
Therefore if we accept someone's translation of the Gita, we must also accept that he is a self-realized soul or the verses may be concocted to serve a personal motive. The Vedic conclusion is that we are in illusion and our senses are imperfect, so we cannot ascertain what is truth and what is concoction. We have to fnd someone who exhibits the behavior of a self -realized soul and accept his or her teachings, at least until we are purified enough to understand.
Arjuna asks Krishna in BG 14.22 the symptoms of one who is transcendental to the three modes of material nature. Or in other words, what are the symptoms of a self-realized soul. So you can read Krishna's answers and decide if the behavior of a particular Gita translator illustrates that they have seen the truth and are qualified to impart perfect knowledge.
Hare Krishna.
Prayag das
Poeticus
| abhyAvartin |
Good for you, NG. I think you made a good decision. I would have personally recommended that you try many translations. There is nothing wrong with reading Praphupada's As It Is. It's a Gaudiya view, and it's valid as much as any other sampradayic perspective. It's ultimately a Vaishnava text. Therefore, Vaishnava-s, in general, have theological grounds to recommend the translations of their sampradaya-s. Oh, and with Easwaran's translation, you'll get a personal take on the Gita. And it's a take that seems to have received many great reviews. It sounds like you are in for a treat! Then there are various scholarly translations that treat the Gita in an artistic and poetic light, as opposed to theological. You may find them helpful as well. It really matters on how much time you are willing to spend and what understandings you derive from the text. Lastly, I really admire that you are looking at various temples to attend in the near future. I think that's another good step. Just take it easy and be well, and have loads of fun in the process.
Not to mention the fact that it's a Vaishnava text, and thus, aitihasika-wise, Vaishnava-s have valid theological grounds to promote Vaishnava understandings of the Gita. For example, someone can't really approach, say, the Shatapatha Brahmana, without a Vedic rescension. It wouldn't be practical. And they would unfortunately get lost in the process. One would have to utilize a Madhyadina or Kanva recension (there is one that has both combined, I believe). It's one of those situations where tradition is key, and if not key then highly relevant, I'd say. A Vaishnava should never feel any guilt for recommending, and even encouraging, Vaishnava takes on Vaishnava scriptures.
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Aupmanyav
Be your own guru
Lineage .. that would requires some research. The name of your Indian connection, the place where they come from, etc. It is not absolutely necessary for an archana.
ratikala
Istha gosthi
namaskaram Prayag das ji
..Hare Krsna , ... welcome to the forum ,
unfortunatly this is the kind of traanslation that can only be religated to the kind I refered to earlier , ...the ones that treat the Gita as either a mythological work or aegorical litterary work , ....in that case to call it the song of Bhagavan Sri Krsna is to bring existance of Krsna into doubt , ....
allthough it might be an interesting read , ...I am afraid I would not give it house room , ....not in any seriousness , ..it is sadly a reminder of the importance of authorised , authoritive and genuine Comentaries .
Jai Jai , ...and one should add that Srila Prabhupada is not just a Devotee but a true servant of his own sampradaya servant to his own Gurumaharaji and all in succession back to Sri Krsna Chaitanya , .....
to my mind unless the work is written within the boundaries and with the acceptance of a genuine sampradaya then there is every possibility that it contains numerous errors and inconsistancies , ....not to mention inadvertant oppinions .
Jai Jai , ...and for this reason only the most realised can give comentary on the Gita , even the most learned of Sanskrit scholars is not Qualified unless he gives his translation in the mood of pure service , ...the Majority of scholars however are unable to do this unless they realise their gift of language to be the mercy of Sri Bhagavan himself , ...
further to this in ch 14 ...v 26 , ....Sri Bhagavan explains , ...''One who is in full devotional servce , unfailing in all circulstances , at once trancends the modes of material nature , and thus comes to the level of Brahman .''
it is true , ..only such a knower of both the personal and impersonal Brahman is fit to give discourse upon the Gita , ...as in 14 ..27 Sri Krsna ges on to confirm .... ''I am the basis of the impersonal Brahaman , which is imortal imperishable and eternal , and is the constitutional position of ultimate happines .'' ...for instance the tanslation of dharmasya in this verse is treated rather ambigiously by many who do not understand the true essential nature of dharma .
jai jai Hari Hari bol
..Hare Krsna , ... welcome to the forum ,
unfortunatly this is the kind of traanslation that can only be religated to the kind I refered to earlier , ...the ones that treat the Gita as either a mythological work or aegorical litterary work , ....in that case to call it the song of Bhagavan Sri Krsna is to bring existance of Krsna into doubt , ....
allthough it might be an interesting read , ...I am afraid I would not give it house room , ....not in any seriousness , ..it is sadly a reminder of the importance of authorised , authoritive and genuine Comentaries .
Jai Jai , ...and one should add that Srila Prabhupada is not just a Devotee but a true servant of his own sampradaya servant to his own Gurumaharaji and all in succession back to Sri Krsna Chaitanya , .....
to my mind unless the work is written within the boundaries and with the acceptance of a genuine sampradaya then there is every possibility that it contains numerous errors and inconsistancies , ....not to mention inadvertant oppinions .
Jai Jai , ...and for this reason only the most realised can give comentary on the Gita , even the most learned of Sanskrit scholars is not Qualified unless he gives his translation in the mood of pure service , ...the Majority of scholars however are unable to do this unless they realise their gift of language to be the mercy of Sri Bhagavan himself , ...
further to this in ch 14 ...v 26 , ....Sri Bhagavan explains , ...''One who is in full devotional servce , unfailing in all circulstances , at once trancends the modes of material nature , and thus comes to the level of Brahman .''
it is true , ..only such a knower of both the personal and impersonal Brahman is fit to give discourse upon the Gita , ...as in 14 ..27 Sri Krsna ges on to confirm .... ''I am the basis of the impersonal Brahaman , which is imortal imperishable and eternal , and is the constitutional position of ultimate happines .'' ...for instance the tanslation of dharmasya in this verse is treated rather ambigiously by many who do not understand the true essential nature of dharma .
jai jai Hari Hari bol