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Some of my translations of Narsinh Mehta, great fifteenth century Gujarati saint poet have appeared in the New Quest no.
In this article I wish to discuss the challenges and strategies of translating bhakti literature into English for this I will use my own experiences as a translator of bhakti literature. was ideologically anti Brahminical had deeply problematised the gender construction of all dialogic relations.’ (Aijaz Ahmed, 1992:273). Commenting on the sociological and political context of bhakti, the noted critic Aijaz Ahmed remarks, ` 'Bhakti had been associated, on the whole, with an enormous democratization of literary language had pressed the cultural forms of caste hegemony in favour of the artisanate and peasants. Besides, as the bhakti literature, in contrast to Sanskritic-Brahminical literature, embodies a far more radical and democratic vision it has been a great attraction to the intellectuals with modernist leanings. This is so because of the growing realization of the fact that both these things are intimately intertwined with the crucial issue of identity in the postcolonial period. Importance of pre-colonial Indian literatures in modern language as well as the activity of translation itself is growing in postcolonial cultural context. Translation becomes one of the inevitable and creative contrivances of giving oneself the sense of belonging and a nationality. Dilip Chitre or AK Ramanujan, Indianness means pre-colonial heritage in modern Indian languages. In case of the older generations of translators of Indian literature into English like Sri Aurobindo or P.Lal, Indianness meant pan-Indian Sanskritic heritage and in case of modernists like. However, what is meant by `truly Indian’ changes with history. The bilingual poet-translators deploy translation as a strategy to de-colonize their souls by translating what is considered as `truly Indian'. By examining the devotional poetry of Jayadeva Goswami and Dadu Dayal, and their sectarian positions, it demonstrates that the proponents of the two diametrically opposite schools of Bhakti did not always honour such a distinction for bhakti’s spirit is above such schisms. Additionally, the paper also questions the very model of Bhaktikal (the Age of Devotional Literature), propagated by the scholars of Hindi Literature, which divides it into two distinct theological categories, Sagun and Nirgun. paper undertakes the translation of Dadu Dayal’s Sanskrit compositions. Considering that it left inerasable impressions on the history and culture of the land, this research paper argues that what only imbibed the feeling of pure devotion also became a tool in the hands of those who were desirous of radical religious, political and social changes. The wave of the Bhakti movement significantly affected India for over a period of twelve centuries.
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