analogy between author and SL readers and transl<strong>at</strong>orand TL readers is useful, I think, precisely because italludes by omission to a third reader who, if kept inmind, could help orient the literary transl<strong>at</strong>or in makingdecisions about which textual fe<strong>at</strong>ures to save and whichcan be less harmfully lost. <strong>The</strong> third reader is, <strong>of</strong> course,the transl<strong>at</strong>or or perhaps, to expand the c<strong>at</strong>egory, thosereaders who are able to read and interpret both the STand the TT and who can thus appreci<strong>at</strong>e wh<strong>at</strong> has beenlost and retained in the passage from one to the other. Inother words, in making the inevitable decisions aboutwh<strong>at</strong> to keep and wh<strong>at</strong> to lose, the transl<strong>at</strong>or as writermust keep in mind the transl<strong>at</strong>or as reader. This idea hasbeen expressed much more clearly and succinctly by thewriter Wendy Lesser in her recent article “<strong>The</strong> Mysteries<strong>of</strong> <strong>Transl<strong>at</strong>ion</strong>”: “This is not to say th<strong>at</strong> a Margaret JullCosta transl<strong>at</strong>ion <strong>of</strong> the Portuguese novelist JosèSaramago sounds like a Margaret Jull Costa transl<strong>at</strong>ion<strong>of</strong> the Spanish novelist Javier Marías — not <strong>at</strong> all. If itdid, Costa would have failed in her primary aim, to let ushear the writer’s voice as she herself hears it in the originallanguage.” 1 Obviously, thinking <strong>of</strong> their objective inthis way will not provide literary transl<strong>at</strong>ors with uniformanswers to the questions they must ask along theway, but it does provide a guidepost to orient the decision-makingprocess.1W. Lesser, “<strong>The</strong> Mysteries <strong>of</strong> <strong>Transl<strong>at</strong>ion</strong>,” <strong>The</strong>Chronicle <strong>of</strong> Higher Educ<strong>at</strong>ion, 27 September, 2002,p.B8.<strong>Transl<strong>at</strong>ion</strong> <strong>Review</strong> 57
TRANSLATING INDIA: ENABLING TAMIL AND SANSKRIT POEMS TOBE HEARD IN ENGLISHBy R. Parthasar<strong>at</strong>hyTransl<strong>at</strong>ing IndiaHow does one transl<strong>at</strong>e India? One way <strong>of</strong> doing itwould be to transl<strong>at</strong>e from the language th<strong>at</strong> is mostcompletely possessed by the spirit <strong>of</strong> India, and th<strong>at</strong> languageis Sanskrit. Through Sanskrit the spirit <strong>of</strong> Indiahas been passed on to other Indian languages. ThroughSanskrit India continues to speak to the world.Transl<strong>at</strong>ing from one Indian language to another isless <strong>of</strong> a problem than transl<strong>at</strong>ing from an Indian languageinto a non-Indian language such as English.English has been in India for more than 200 years. LikeSanskrit and Hindi, it is an Indo-European language. Itscontinued use in India as the language <strong>of</strong> intellectual discoursehas empowered it to become familiar, if not intim<strong>at</strong>e,with the spirit <strong>of</strong> India. It was in English th<strong>at</strong> thefirst complete transl<strong>at</strong>ion <strong>of</strong> a Sanskrit text appeared.This was Charles Wilkins’s (1749–1836) transl<strong>at</strong>ion <strong>of</strong>the Bhagavad-gita, published in 1784 in Calcutta by theAsi<strong>at</strong>ic Society <strong>of</strong> Bengal. This was followed in 1789and 1794 by William Jones’s transl<strong>at</strong>ions <strong>of</strong> Kalidasa’sAbhijnana-sakuntalam (Sakuntala and the Ring <strong>of</strong>Recollection, 5th c.) and the Manava-dharmasastra (<strong>The</strong>Laws <strong>of</strong> Manu, 2nd c. BCE–2nd c. CE), respectively.Thus, Wilkins and Jones were the first to transl<strong>at</strong>e Indiafor the benefit <strong>of</strong> Europe. Raymond Schwab sums upbest the impact th<strong>at</strong> these transl<strong>at</strong>ions had on Europe:“As a complete world th<strong>at</strong> can be placed alongside theGreco-Roman heritage, there is none other... For the firsttime the image <strong>of</strong> India regally entered the configur<strong>at</strong>ion<strong>of</strong> the universe.” 1We must not forget th<strong>at</strong> politics was the movingforce behind these earliest transl<strong>at</strong>ions <strong>of</strong> Sanskrit textsin the 18th century. Warren Hastings (1732–1818), thegovernor-general <strong>of</strong> Bengal, encouraged Wilkins andJones in their transl<strong>at</strong>ions, since a firsthand knowledge <strong>of</strong>Indian traditions would be invaluable in governing India.<strong>The</strong> rel<strong>at</strong>ionship between England and India was a rel<strong>at</strong>ionship<strong>of</strong> power and domin<strong>at</strong>ion. <strong>Transl<strong>at</strong>ion</strong> was aninstrument <strong>of</strong> policy th<strong>at</strong> helped in orientalizing India soth<strong>at</strong> it became a province <strong>of</strong> European thought. It istherefore not surprising th<strong>at</strong> Indian liter<strong>at</strong>ure in Englishtransl<strong>at</strong>ion has usually been read in terms <strong>of</strong> Westernpoetics, an inappropri<strong>at</strong>e approach origin<strong>at</strong>ing in thepolitical aims <strong>of</strong> pax Britannica. I consider theEurocentric view <strong>of</strong> Indian liter<strong>at</strong>ure as essentially hegemonic.Today, we need to correct the imbalance by readingIndian liter<strong>at</strong>ure in terms <strong>of</strong> Indian poetics and in thecontext <strong>of</strong> the Indian worldview.Over the next 200 years, all the major Sanskrit textsbecame available in English, and the enterprise continuesunab<strong>at</strong>ed to this day. Sanskrit has the distinction <strong>of</strong> beingthe Indian language most widely transl<strong>at</strong>ed into English.It is upon this found<strong>at</strong>ion th<strong>at</strong> we must build by encouragingtransl<strong>at</strong>ions from the other Indian languages intoEnglish. Transl<strong>at</strong>ed into English, a Tamil, Mar<strong>at</strong>hi, Hindi,Urdu, or Bengali text will have new readers, both <strong>at</strong>home and abroad. Only then we can say th<strong>at</strong> India hastruly been transl<strong>at</strong>ed.It is ironic th<strong>at</strong> fifty years after Independence,English and not Hindi is the dominant language in India.Indian languages orbit around this behemoth not unlikethe invisible moons around Jupiter. This is true <strong>of</strong> allThird-World languages. <strong>The</strong>re is thus an imbalance <strong>of</strong>power between English and the Indian languages, whichthe transl<strong>at</strong>or has to address. He must resist the tempt<strong>at</strong>ionto anglicize the Tamil or Sanskrit text by respectingthe integrity <strong>of</strong> these languages. Nor must he suppress oriron out the linguistic idiosyncracies th<strong>at</strong> are n<strong>at</strong>ive to thelanguages. Both Tamil and Sanskrit are older thanEnglish by several hundred years and have a literary traditionth<strong>at</strong> is in no way inferior to th<strong>at</strong> <strong>of</strong> English. In thisbusiness <strong>of</strong> transl<strong>at</strong>ion, there is no room for shortchangingor counterfeiting. Only the genuine article will do.Unfortun<strong>at</strong>ely, a Gresham’s law <strong>of</strong> sorts has been inoper<strong>at</strong>ion for so long th<strong>at</strong> bad transl<strong>at</strong>ions continue toremain in circul<strong>at</strong>ion.Indian liter<strong>at</strong>ure is generally a closed book to theWest. <strong>The</strong> scholarly transl<strong>at</strong>ions from Sanskrit by the l<strong>at</strong>e18th-, 19th-, and early 20th-century Indologists are farremoved from the spoken idiom <strong>of</strong> today. <strong>The</strong>y afford littleor no pleasure. <strong>The</strong> masterpieces <strong>of</strong> Indian liter<strong>at</strong>ureneed to be retransl<strong>at</strong>ed in the idiom <strong>of</strong> our time. Scholarsshould consider collabor<strong>at</strong>ing with writers to producetransl<strong>at</strong>ions th<strong>at</strong> are both accur<strong>at</strong>e and a pleasure to read.In selecting works for transl<strong>at</strong>ion, we might want to keepin mind three simple criteria:1. <strong>The</strong> significance <strong>of</strong> the work within the literarytradition. <strong>The</strong> transl<strong>at</strong>or has a moral responsibility to pro-58 <strong>Transl<strong>at</strong>ion</strong> <strong>Review</strong>
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TRANSLATION REVIEWNo. 66, 2003TABLE
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- Page 42 and 43: ON THE CATHAY TOUR WITH ELIOT WEINB
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