Paumchariya Ke Hindi Anuvad Me Katipaya Trutiya - Book Summary

Here's a comprehensive summary of the provided Jain text, "Paumchariya ke Hindi Anuvad me Katipaya Trutiya" by Vishwanath Pathak, focusing on the identified translation errors and proposed corrections:

The article, "Paumchariya ke Hindi Anuvad me Katipaya Trutiya" (Certain Errors in the Hindi Translation of Paumchariya) by Vishwanath Pathak, critically examines specific instances where the Hindi translation of the ancient Jain Ramayana, Paumchariya, by Professor Shantilal M. Vora, deviates from the original Prakrit text or presents an inaccurate meaning. Pathak aims to correct these errors and offer a more accurate interpretation.

The author addresses several specific passages:

Verse 5.248 (Raakshasvanshaadhikaar section):
- Translated meaning: "In islands filled with gems carried by waves that crash against the shores, which are vast, clear, and difficult for enemies to grasp, inhabited by clouds named Avarta Vikata, the sons of Ravirakshasa also established settlements."
- Pathak's criticism: The translator relied on Raviṣeṇa's translation instead of meticulously analyzing the original Prakrit text for the phrase "तवणायवलियरयणा". The interpretation of "आवत्तवियडमेहा" as "clouds named Avarta Vikata" is also questioned, as it seems forced. Pathak suggests a more direct interpretation: "having beautiful clouds arising or hovering all around."
- Pathak's proposed correction: He interprets "आवत्तवियडमेहा" as referring to beautiful, hovering clouds. "उक्कइफुडदुग्गहा" means difficult to grasp by strong enemies. For "तवणायवलियरयणा", he suggests "तपनातपलिप्तरत्नाः" (gems adorned by sunlight), meaning gems that shine in the sun's rays. Alternatively, if "तवणीयवलियरयणा" is accepted, it would mean "gems embedded in gold."
- Corrected translation: The sons of Ravirakshasa also established settlements in places where beautiful clouds hovered all around, which were clearly difficult for strong enemies to conquer, and where gems shone with the sun's rays.
Verse 8.99 (Dashamukhapuri Pravesh section):
- Translated meaning: "Thereafter, Dashamukha (Ravana) suddenly wheeled his army like a discus and brought it before the Yaksha warriors in the battlefield."
- Pathak's criticism: The translation incorrectly interprets the verb "दिढं" (diṭṭha) as "brought" instead of "saw." The context suggests the Yaksha warriors were being troubled by the Rakshasa army.
- Pathak's proposed correction: He reorders the sentence to emphasize the action of seeing.
- Corrected translation: "Thereafter, in the battle, the brave Dashamukha (Ravana) saw the entire Rakshasa army, wheeled like a discus by the Yaksha warriors." (The original Prakrit implies seeing the Rakshasa army being manipulated by Yakshas).
Verse 11.71 (Yajna section):
- Translated meaning: "The priest conducting the sacrifice said, 'Don't you know that King Maruta has started this great religion-propounding sacrifice for the afterlife?'"
- Pathak's criticism: The term "संवत्तएण" (Sanvarttena) is misinterpreted as "the one conducting the sacrifice." Pathak points out that Maruta's sacrifice was performed by Samvarta, the brother of Brihaspati, a fact mentioned in the Valmiki Ramayana and Mahabharata.
- Pathak's proposed correction: "Sanvarttena" refers to Samvarta, the Brahmin.
- Corrected translation: "It was said by Samvarta, the Brahmin..." (implying Samvarta told the priest something or the priest spoke about Samvarta's role).
Verse 12.6 and 12.9 (Manorama Parinayan section):
- Translated meaning (12.6): "Then, the ministers said to Harivahana thus – ‘O Lord! Hear! The pleased Asura Ravana gave this Shula-ratna to Madhukumar.'"
- Translated meaning (12.9): "Thereafter, Shrenika, after bowing, asked Gananaatha Gautama, 'Why did the Asura Ravana give the Trishula-ratna?'"
- Pathak's criticism: Both translations incorrectly attribute the gift of the Trishula-ratna to Ravana. The text clearly states that it was Chamar, a Bhavanapati deity (who is also called an Asura in some contexts), who gave the jewel to Madhukumar in recognition of a past favor. The translator seems to have confused Ravana with Chamar, possibly by mistaking "Asura" as solely meaning "Rakshasa."
- Pathak's proposed correction: The gem was given by Chamar (a Bhavanapati deity, also referred to as Asura in the text).
- Corrected understanding: The gem was gifted by Chamar, who recognized a past benevolent act towards Madhukumar. The term "Asura" in this context refers to a type of deity, not necessarily Ravana.
Verse 33.2 (Vajrakarna Upakhyana section):
- Translated meaning: "The ashram was full of various fruits. Its paths were blocked by the uncleared leaves of Udumbara, Panasa, and Bada trees, and there was a pile of collected kindling wood."
- Pathak's criticism: The phrase "अकिट्टधण्णेणरुद्धपहमग्गं" (akiṭṭhadhaṇṇeṇaruddhaphamaggaṃ) is not adequately explained.
- Pathak's proposed correction: He interprets it as "अकृष्टेन धान्येन रुद्धपथमार्गम्" (path blocked by unplowed grains), meaning wild grains that grew without cultivation.
- Corrected translation: "That ashram was full of various fruits; its path was blocked by grains that grew without cultivation, and there was a pile of kindling wood from Gular, Kathal, and Bargad trees."
Verse 34.7 (Laxman's statement):
- Translated meaning: "He said, 'My brother is separated from me and is staying in a beautiful garden. As long as he doesn't have water, I am taking it to him. Afterwards, I will tell.'"
- Pathak's criticism: The phrase "वह लेकर" (taking it) had to be added to the translation to make sense. He suggests a reinterpretation of "जाव" (yavat) as signifying certainty and "उदं तं" (udam taṃ) as "udantam" (complete or approaching the end).
- Pathak's proposed correction: "My brother is staying in a beautiful garden, separated from me, and I am certainly going to him. Afterwards, I will tell." This interpretation makes the act of going more directly related to the brother's need.
Verse 46.40 (Mandodari's advice to Sita):
- Translated meaning: "What will those Ram and Lakshman do who have found a place in your heart when the Vidyadharadhipa Ravana becomes angry?"
- Pathak's criticism: The statement "Ram and Lakshman found a place in your heart" is deemed illogical, as only Rama occupied Sita's heart. "Hie" (हिए) likely means "welfare" or "benefit," and "Ujutta" (उज्जुत्ता) means "attached" or "devoted."
- Pathak's proposed correction: "What can be done by Ram and Lakshman, who are certainly devoted to your welfare, even by them, when the great Vidyadharadhipa Ravana becomes angry?"
- Corrected translation: "What can be achieved even by Ram and Lakshman, who are undoubtedly devoted to your well-being, when the supreme Vidyadharadhipa Ravana is displeased?"
Verse 46.385 (Vibhishana's contemplation):
- Translated meaning: "'Let Ravana be' – thinking thus, Vibhishana, whose mind was inclined towards fraternal affection, began to consult with the ministers."
- Pathak's criticism: This is not a scene where Vibhishana is thinking. The phrase "अच्छउ ताव दहमुहो" (Acchahu tāva dahamuho) is an expression used by the author, Vimalasuri, to introduce a new topic, meaning "Let Ravana be for now."
- Pathak's proposed correction: The author uses this phrase to transition to a new subject.
Verses 46.188 and 46.189 (Samibhad's statement after Khara-Dushana's death):
- Translated meaning: "Due to the influence of good deeds, Viradhita, embracing the affection of his kin, has quickly arrived there. These fickle Kapidhvajas, Hanuman and others, who are with Sugriva, will show partiality to him."
- Pathak's criticism:
  - The first verse suggests Viradhita arrived due to "good deeds," which is unclear. The arrival is linked to the context of Khara-Dushana's death, which the translation doesn't adequately convey. The use of "आ पहुँचा है" (has arrived) incorrectly implies the event is ongoing.
  - The second verse's interpretation of "ताणं पक्खवायं काहिन्ति" as "will show partiality to him" is problematic because Sugriva and Hanuman haven't met Rama yet. The future tense "काहिन्ति" is used.
- Pathak's proposed correction:
  - First verse: "Embracing the affection of his kin, Viradhita had quickly arrived in the battle with Lakshmana due to the influence of Lakshmana's good deeds." The arrival was to assist Lakshmana, not a consequence of the enemy's good deeds.
  - Second verse: "They will take sides with them (Rama and Lakshmana)." This future tense is retained, but the interpretation shifts to them siding with Rama and Lakshmana, which aligns better with the subsequent narrative of Sugriva's alliance.
Verse 49.1 (Hanumat Prasthana section):
- Translated meaning: "Then, Siribhuti reached Shripur, which was adorned with jewels, and entered Hanuman's assembly."
- Pathak's criticism: The phrase "तावन्तं पेच्छई दूयं" (tāvantaṃ pecchaī dūyaṃ) is omitted from the translation. Pathak suggests an alternative parsing and meaning.
- Pathak's proposed correction: Parse as "Siribhuti reached Shripur adorned with jewels. Then, Hanuman's assembly sees a messenger coming." The word "सहा" (sahā) is interpreted as part of "sevā" or in relation to the assembly, and "एन्तं दूयं" (entaṃ dūyaṃ) means "a messenger coming."
- Corrected translation: "Then, Siribhuti, having arrived, entered Shripur adorned with jewels. Then, Hanuman's assembly saw a messenger arriving."

In conclusion, Vishwanath Pathak's article meticulously points out several translational oversights and inaccuracies in the Hindi version of Paumchariya, emphasizing the importance of a thorough and contextually sensitive approach to translating ancient texts, and offering precise interpretations based on a deeper understanding of the Prakrit language and the narrative's flow.