INDIAN THEORY AND TRANSLATION

The development of theory literature as part of the translators' training and higher studies in translation introduced in some of the academic institutions in India after the Seventies have also contributed for a change in the attitude. The evolution of translation theory in Hindi and other modern Indian languages can be traced as follows:

1. The Tradition of Transcreation: Transcreation has been the general mode of translation in modern Indian languages from the olden days. This was mainly practiced in the translation of great classics like Ramayana, Bhagavata and Mahabharata in the regional languages from Sanskrit. Transcreation in this context is a sort of rebirth or incarnation (Avatar) of the original work. In a general sense, it can be understood as an aesthetic re-interpretation of the original work suited to the readers/audience of the target language in the particular time and space. This re-interpretation is done with certain social purpose and is performed with suitable interpolations, explanations, expansions, summarizing and aesthetic innovations in style and techniques. Usually such texts serve as metatexts in the religious and spiritual fields. According to the concept of word or Veda as Brahman or God ('Sabda Brahman'), these texts being the revelation of Vedic truth through the sages like Valmiki and Vyasa, re-incarnate in their transcreations in the regional languages. Since they are the Vedas for the common man speaking these languages, they became the classics in these languages. This tradition is still alive through the transcreations of modern poets like Rabindranath Tagore.

2. The Nationalist Theory of Translation: Translation As Resistance to Western Cultural Influence: The Nationalist theory of translation can be seen in the Indianisation of the cultural atmosphere in the translated texts from the west during the freedom movement. Perhaps this was the reaction of the Bible translation and the attempt to westernize the Indians through western type of education. The translation and interpretation of Vedas and Bhagavad by people like Dayananda Saraswati and Tilak was also done with a Nationalistic bias. The motive of such translation was to develop our own literature and culture – 'swadesi' and to resist the cultural infiltration from the west.

3. The psycho-spiritual theories of Translation: The psycho-spiritual theories of translation developed by Shri Aurobindo are very important in the context of modern Indian languages. His ideas like the impersonality of translator, establishing oneness between the trio of text, author/translator and the reader, the role of consciousness in translation, the problem of toning down the alienness of cultural and aesthetic elements etc. are quite relevant.

4. The Indian poetic theories and their application: In the contemporary period, Indian poetic theories like 'Dhvani' (suggestive meaning), which has fulfills all three definitions of linguistic components-suggestive meaning, socio cultural meaning and common vocabulary) and Auchitya (appropriateness) have been applied as yardsticks of translation.

Indian poetic theories have definitely added to the vast theories and literatures of translation.

Literatures in translation have always been an integral part of all literatures. Any theory affecting the literary canon inevitably affects this field of study as well. Translation also has passed through all the major theories and has fruitfully enriched from it. But how does it all affect an ordinary translator at all? Is the ordinary translator aware of it and does this help one towards a better translation? Awareness about the theories does make feel one responsible as a creator, or a recreator, or imitator. But the question remains, “how does it all affect an ordinary translator at all?”

Thus, Translation is an intellectual activity that will continue to thrive, deriving inspiration from fiction in the source language and passing on such inspiration, or at least appreciation, to target-language readers.

As Goethe observes: "There are two principles of translation. The translator can bring to his fellow countrymen a true and clear picture of the foreign author and foreign circumstances, keeping strictly to the original; but he can also treat the foreign work as a writer treats his material, altering it after his own tastes and convictions, so that it is brought closer to his fellow countrymen, who can then accept it as if it were an original work."