8. Informal Education through Translation of Literary works

When Sanskrit is taught in Malayalam medium, the use of translation method is easy to understand and suitable to create interest in Sanskrit. In the field of literature translation from one language to another is common especially in the multi lingual country like India, translation of literature is very much relevant. Sanskrit enhances the unity of culture in India which is achieved through the translations of valuable works of that language into the local languages which are spoken by the common people. As we have seen already all Indian languages consist of Sanskrit words and they are greatly indebted to Sanskrit literature. Malayalam became a developed language because of the translation of Ramayana, Mahabharata and the Puranas. During the sixteenth and seventeenth century there were some important translations Bharatamala and Bhasa Bhagavadgita by Madhavapanikkar. Ramayana by Kannassapanikkar which are successful attempts for the of the

286 abridged narration of Mahabharata and Valmiki Ramayana. Later Thunchathezhuthacan translated Adyatma Ramayanam into Malayalam. In the Kilippattu form. These translations which followed the dravidian pattu form absorbed hundreds of Sanskrit words which were united with Malayalam verse in an acceptable Manipravala style of poetic language. The foundation of standard Malayalam language and literature was laid by these works. In the modern times many scholars were interested in translating well known Sanskrit works into Malayalam and publishing them. Thus a new generation of translation started as result of hard work by the poets like Keralavarma Valiya Koyi Tampuran, Vallathol Narayana Menon, Kodungallur Kunjikkuttan Tampuran and so on. The influence of Sanskrit is very much in the vocabulary and style of writing of this translations and who also were well known scholars in Sanskrit. A.R Raja Raja Varma published Manipravala Sakuntalam which was staged throughout Kerala and caused a new life in the field of theatre. One of the criticisms against the translation was that it contained difficult Sanskrit words. However people became familiar with Kalidasa and his characters in Sakuntala. Kunjikuttan Tampuran's greatest literary achievement was the complete translation of Mahabharata into Vallathol Narayana Menon translated twenty important Malayalam. Sanskrit works into Malayalam. He translated Rgveda. Valmiki Ramayana

287 and Puranas like Markandeya, Vamana, Matsya, Padma and Agnipurana and Bhasa's plays and Kalidasa's Abijnanasakuntalam. P.G Ramayyar, A.R Raja Raja Vama, Kuttipurathu Kesava Menon. Attur Krishnapisharody, Cheruliyil Kunjunni Nambisan also translated Abijnanasakuntalam.A.R Raja Raja Varma's translation of Malavikagnimitram and Bhasa's Charudattam, the translations of Vikramorvasiyam by Kunjikuttan Tampuran, Kottarathil Sankunni and K.C Kesavapillai, Prabodhacandrodayam of Kumaran Asan, ascaryacudamani of Kunjikkuttan Tampuran, Uttaramacaritam and Janakiparinayam of Chathukuttumannadiyar and Kutti krishna Marar's translations of Kalidasa's works, Rgveda bhasabhasyam of OMC are very famous in this field. 19 There is no doubt that these translations created an ideal atmosphere for the propagation of Sanskrit and Sanskrit literature. Thus scholar who engaged in the translation was profited by an increase in his command on the vocabulary; The constant practice in these two languages enhanced his skill in writing and also his play of imagination and also his knowledge of the different aspects of Indian culture. All these merits were also shared by the readers who wanted an intimate knowledge of literature in Sanskrit through translations as they were not competent to read the Sanskrit original. Because of these translations the general public and the students of literature were able to read the great works of Indian culture.

288 Translations also encouraged some readers to search for its Sanskrit originals and study Sanskrit in order to have an experience of direct reading of Sanskrit texts. Translators like Kutti Krishna Marar accepted the methodology of presenting the original Sanskrit text along with the Malayalam translation. This helped the readers to enjoy the beauty of word by word translation and make occasional comparisons of the original Sanskrit words with the translated Malayalam words. These type of translation was a great help to the students of Sanskrit as it gave them a chance to understand the Sanskrit passages with a prior content knowledge of its meaning. This is also the case with the translation of Mahabharata by Kunji Kuttan Tampuran. It is a fact that people who want to have a knowledge in Sanskrit language and literature often start their study by reading translations. These readings provides them sufficient background and inspiration for the study of classical language. An ordinary reader who enjoys the meanings the beautiful verses of Kalidasa's Sakuntala naturally turns to the original verses which he finds sweet and enjoyable because of the soft and clear language and diction. In the field of self study and informal education the contribution of Malayalam translations of Sanskrit works are highly note worthy.

289 The translation from Sanskrit to Malayalam is a continuing. phenomena contemporary poets are attracted by Kalidasa's works and render translation in the new poetic diction enriched by romaticism. The translations of Meghaduta by G. Sankara Kuruppu, Thirunellur Karunakaran etc.. are remarkably worth. Another aspect of the interaction between Sanskrit and Malayalam is the appearance of the Sanskrit translations of Malayalam poetry. The translation of Sri Krisnacaritam, Manipravalam and Kesaviyam Mahakavyam by K.P Narayana Pisharodi and translations of Khandakavyas of Kumaran Asan like Cinta Vishta Sita, Sitavicaralahari, Candalabhikshuki etc. Dr. K. Kunjunni Raja remarks the speciality of translation carried out by in Malayalam by Vallathol and Kutti Krishna Marar. "Vallathol had the strong opinion that translation should be a trace copy of the original works and partial translation should not be given. Kutti krishna Marar also accepted the same stand point.