Stephen Mitchell is well known for his skill to make historical masterpieces thrillingly new, to step in the place many have attempted sooner than and create models which are definitive for our time. His celebrated model of the Tao Te Ching is the most well-liked variation in print, and his translations of Jesus, Rilke, Genesis, and task have gained the hearts of readers and critics alike. Stephen Mitchell now brings to the Bhagavad Gita his reward for respiring new existence into sacred texts.
The Bhagavad Gita is universally stated as one of many world's literary and non secular masterpieces. it's the middle textual content of the Hindu culture and has been precious via American writers from Emerson and Thoreau to T. S. Eliot, who referred to as it the best philosophical poem after the Divine Comedy. there were greater than 200 English translations of the Gita, together with many efficient literal models, yet now not one in all them is a superlative literary textual content in its personal right.
Now all that has replaced. Stephen Mitchell's Bhagavad Gita sings with the readability, the power, and the depth of the unique Sanskrit. it's going to, as William Arrowsmith stated of Mitchell's translation of The Sonnets to Orpheus, "instantly make another rendering obsolete."
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Additional resources for Bhagavad Gita: A New Translation
To separate him from Sufism completely also seems difficult, especially when he frequently refers to the Sufis in his own poetry. But this does not necessarily mean that he maintained his previous Islamic jurist and scholastic Sufi views after he met the eccentric Shams. Rumi repeatedly admits that he was a pious theologian-ascetic, but something happened to his piety and common sense (mard-e moja ˉhid budam, ‘a ˉqil o za ˉhid budam) so that that man “flew away like a bird” (D: 2244). Indeed, Rumi refers to Sufis in his poetry in a positive way—as he does other groups, including Christians, Zoroastrians, Muslims, Jews, and even pagans—as part of his universalist philosophy.
In attempting to create a new narrative about Rumi, we need a clearer view of many metaphors but especially the metaphor of Love and Rumi’s application of it. The notion of Love itself in Rumi’s poetry has been subject to many interpretations, and likely misinterpretations, since the word has many shades of meaning and can be interpreted in various ways. The most popular misreading of the term Love is vagueness of “divine love,” which many authors and speakers on the subject of Rumi expound upon.
Ca. 932). The philosopher Ibn Rushd, known as Averroes (d. 1198), despite his interest in researching religious subjects, became quite famous for his work on logic and interpretation of Aristotelian thought in Europe and the Islamic world. He also harshly criticized the dogmatic work and criticism of al-Ghazzaˉlıˉ (d. 1111) for trying to derail the logic of Aristotle as well as Avicenna’s interpretation of Aristotle. Ibn Rushd’s work became popular among the The Need for a New Narrative of Rumi 15 proponents of early “secular thought” in Europe, but his works were viewed with suspicion and not widely circulated in the Islamic world.
Bhagavad Gita: A New Translation