With finances being a major concern in our life, I am all for teaching my kids about how to manage their finances at an early age. Thank you again, great job! Waiting for the next book!
Sincerely,
J. Tyra Rikimaru
I STRONGLY RECCOMEND IT!
No se anda por las ramas y le dice al pan, pan...
Y LO LOGRÉ EN MENOS DE TRES MESES !
Un libro GENIAL !
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Es muy magico e impresionante y no tiene nada de casualidad.
si no lo has leido te lo recomiendo y si ya lo leistes me gustaria que comentaras tus conclusiones. (EL,sabe) Gracias J.J. Benitez
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There were several thoughts of Gibran's that I found similarly significant. In talking about the blossoming of love, Gibran writes that love is not "born of long association and unbroken companionship." Instead, he writes, it is "the daughter of a spiritual understanding, and if that understanding is not achieved in a single moement, it will never be attained -- not in a year, not in a whole century" (p. 41). My limited experience leads me to believe precisely this. Likewise, I agreed with Gibran when he writes that "Limited love demands possession of the beloved, but infinite love desires only its own essence" (p. 97).
If Gibran has a fundamental message in Broken Wings, though, I think that it is surrounding the tension or balance between putting everything that we can into our love and our endeavors, and the need to contextualize that love or endeavor in such a way that it does not consume that which we are. Gibran's narrator struggles with this tension. He wants to spirit Salma away to a life of true love. He wants her to break her word to her father and follow her heart. Mostly, he doesn't want her to give up on their love. His defense of this course of action is passionate: "For the soul to experience torment because of its perseverance in the face of trials and difficulties is more noble than for it to retreat to a place of safety and calm. The moth that contines to flutter about the lamp until it burns up is more exalted than the mole that lives in comfort and security in its dark tunnel" (p.73).
The imagery is again evocative, and certainly, I think, speaks to me: if you are to pursue life, pursue it like the moth -- soaring to unimagined heights and experiences. Don't be a mole who attempts to prolong his life by simply hiding himself away -- but never really experiencing life. Live, don't simply preserve an unlived life. Such a good reminder for us.
Love (and any endeavor, I imagine) isn't always so black-and-white, though. Salma's understanding is deeper and more complicated: before even her emotions and her love, she places her commitment to her father and to her (unloving) husband. There is incredible power in her choosing integrity over running away to a love which Gibran paints as being the fulfillment of all of our hopes for love. There is some unspoken insight here about integrity and commitment, I think. It is, perhaps, part of the foundation of love itself, a necessary ingredient for its presence.
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The McAlesters combine an informative introduction with a chapter-by-chapter guide to each of the major styles of home architecture in the United States. Each chapter includes both crisp, detailed line drawings and a wealth of photographs of actual houses themselves. The photographs alone--there are literally hundreds of them--make this book an invaluable reference work.
The McAlesters also provide newcomers with a useful primer to the language of home architecture. After reading this book you might find yourself using terms like "hipped dormer," "decorated verge board," "roof-line balustrade," and "ogee arch" when you visit a new neighborhood.
From Native American tipis to geodesic domes, from Chateauesque mansions to mobile homes--all this and more is in here. This book is a monumental achievement.
I learned about domestic architecture to make a living, but even 20 years later still enjoy it as a hobby. If you're a professional in the field, this book is essential. But I would strongly recommend it to amateur enthusiasts as well. Once you learn to recognize housing types, every drive becomes a history lesson.
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this girl named Esther and how she became a queen and
saved her people. I recommend this book to anyone.
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Evita lived in a time before television was widely used, and since she was a politician she did not have many spreads in glossy magazines (once she became First Lady, her "cheesecake" portraits - taken while she was an actress - were supressed). Therefore, most of her pictures were used in newspapers, giving them a grainy feel. Often, the quality of pictures you find of Evita seem to be much poorer quality than what you would expect from something taken merely 50 years ago. EVITA: AN INTIMATE PORTRAIT OF EVA PERON is an exception, perhaps the best exception I have ever found. Most of these pictures are clear and crisp, though they are all black-and-white.
One thing this collection of pictures reveals is that Evita truly was not what would be considered a conventionally beautiful woman. She was certainly beautiful in her publicity photos and propaganda portraits (some of which are reproduced here). But in a day-to-day setting - such as the enclosed pictures that depict her having lunch, leaning against her dresser, yelling at a policeman for obstructing a youth's access to her - she was a somewhat awkward, even at times homely, woman. But she was a master of image. As Nicholas Fraser and Marysa Navarro point out in EVITA: THE REAL LIFE OF EVA PERON, she had an astonishing instinct, almost a sixth sense, for knowing how image affected people. This talent of hers is demonstrated when one constrasts the behind-the-scenes pictures of her as an awkward woman, with those gorgeous photos of Peronist propaganda. She wasn't a conventionally beautiful woman, but she knew how to make it seem as though she were.
The portions of EVITA: AN INTIMATE PORTRAIT OF EVA PERON that I found most interesting, and most haunting, were of Eva as a young girl in her hometown of Junin, and the pictures taken of her shortly before her death. There is one particularly chilling scene of Evita, reduced to a mere 77 pounds by the cancer that had invaded her body, standing on the balcony of the government house to greet the tens of thousands gathered below. She spoke, yelled, actually, about taking justice into her own hands, warning her political enemies of the day that she would "go forth with the poor of the country and leave no brick standing that is not standing for Peron!" The rise from poverty, the contrasts, the extremes ... it's all palpable in these pictures.
This woman was a genius.
For verse 2:27 Juan's translation was :
Set thy heart upon thy work, but never on its reward. Work not or a reward; but never cease to do thy work.
as for the one by Ramanand Prasad, it came out as :
You have Adhikaara over your respective duty only, but no control or claim over the results. The fruits of work should not be your motive. You should never be inactive. (2.47) (The word Adhikaara means ability and privilege, prerogative, jurisdiction, discretion, right, preference, choice, rightful claim, authority, control.)
A reader wishing to venture into the depths of the Gita should consider reading this version by Juan as an overview of it.
"There is no wisdom for a man without harmony, and without harmony there is no contemplation. Without contemplation there cannot be peace, and without peace can there be joy?"
Many readers will probably be content to remain with Mascaro, and it certainly seems to me that his translation reads beautifully and that a fair number of his verses have never been bettered by others. But the Gita is not quite so simple as it may sometimes appear. If we want to arrive at a fuller idea of just what the Gita means by "wisdom," "harmony," "contemplation," "peace," and so on, we will need to consult other and fuller editions.
There are many editions which, besides giving a translation of the Gita, also give a full commentary such as the excellent one by Sri Aurobindo in his 'Bhagavad Gita and Its Message' (1995). Others, besides giving a commentary and notes, also give the Sanskrit text along with a word-by-word translation. Some of these even include the commentary of the great Indian philosopher, Shankara (c. + 788 to 820), such as the very fine edition by Swami Gambhirananda (Calcutta: Advaita Ashrama, 1995, which may be available through the Vedanta Press, CA). Here is the latter's English rendering of Verse II.66:
"For the unsteady there is no wisdom, and there is no meditation for the unsteady man. And for an unmeditative man there is no peace. How can there be happiness for one without peace?"
This may not seem to have carried us much beyond Mascaro until we start looking at Shankara's commentary, of which the following provides a taste:
"Ayuktasya, for the unsteady, for one who does not have a concentrated mind; na asti, there is no, i.e. there does not arise; buddhih, wisdom, with regard to the nature of the Self; ca, and; there is no bhavana, meditation, earnest longing for the knowledge of the Self; ayuktasya, for an unsteady man. And similarly, abhavayatah, for an unmeditative man, who does not ardently desire the knowledge of the Self; there is no shantih, peace, restraint of the senses. Kutah, how can there be; sukham, happiness; ashantasya, for one without peace? That indeed is happiness which consists in the freedom of the senses from the thirst for enjoyment of objects; not the thirst for objects - that is misery to be sure. The implication is that, so long as thirst persists, there is no possibility of even an iota of happiness!" (page 112-3).
For anyone who would like to see a full treatment of the language of the Sanskrit text, there is Winthrop Sargeant's stupendous labor of love, 'The Bhagavad Gita' (SUNY, 1984) which offers a complete grammatical description of every single Sanskrit word in the text, along with much else.
Finally, for anyone who would like to look at a first-rate study of the Gita, there is Trevor Leggett's 'Realization of the Supreme Self - The Yoga-s of the Bhagavad Gita' (Kegan Paul International, 1995). This is a superb work with an intensely practical bent which sees the Gita, not so much as a metaphysical treatise but as a book of practical instruction. I used to think I knew the Gita before I discovered Leggett!
But despite the great wealth of available editions, of which I've mentioned only a few here, I still find myself returning to Mascaro from time to time. A perfect translation of the Gita into English is probably unattainable, but Mascaro seems to have come as close as anyone is ever likely to do. His version has a tendency to send down roots and grow in the mind.