constructing pathways to translation - Higher Education Commission

344)__(TT.p: 242-258), are some of the situations where literal translation can be
discerned. Yet equivalence as such cannot be drawn between them.
However, cultural and specific terms in the TT have been adapted at most of the places
137
from the ST.e.g Namaz (TT.p:21), Taj Pooshi (TT.p:22). Kahwa (TT.p:35), Halwapori
(TT.p:43), rootls (TT.p:316) Allah-o-Akbar (TT. p:290) Sooraj (TT.p:217) Tehmad
(TT. p:224) etc.
The terms and registers of agriculture
employed in the ST (p: 53-81) could not be
found in such depth and density in the TT. The translator has introduced the culture
related to agricultural family in a sketchy manner, and almost omitted all the minute
details present in the ST. For example, the typical culture of farmers, getting up and start
working at dawn is not presented in the TT:
Katak ka chand jaisey bulkul samney karah tha, aur akheer kizan ki khuunk aur safaid
lathey ki si kharkharati hoi raat charoon taraf pheaili hoi thee--------- darakhtoon key
neechey soye howey kisanoon ney sur utha kar daikha aur karwat badal kar so
gaye.‘Itney sawerey kahan jatey ho chaudhary’. Aik kisan ney kowab aalood awaz mei
poocha
‘Biyai ko’.
Ab tum pani do gai to biyae Magh mein kahein ja kar hoei.
Daiko ye hal pherney sey mukhtalif hota hai is pur tum hutni per boaj nahi dalo ga. Sirf
nali ko zameen mein daboe rakhna hai- hoon? Lo karo- aur beej nali mein dale jao isey
nal beyae kehtein hein.