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English Translations of the Tattvārthādhigamasūtra
27
Concerning the Jaina technical terms, Professor Tatia writes, 'The English rendering of these terms was a difficult task, mainly because I had to find easy and simple equivalents for them without compromising their originality and depth. It was necessary to find a terminology that was unconventional but precise, simple but expressive.'
‘My purpose in giving a simplified unconventional English rendering has been to promote a pleasant intimacy between the reader and the unfamiliar, sometimes strange, concepts of Jainism, in the hope that readers may draw something of value for themselves from it.'
As a matter of fact, Professor Tatia very well managed and succeeded in using plain English to render this highly technical philosophical work, replete with unexpressed teachings, and allusions.
Except for Karman, no Indian term features in the translation, where, sometimes, picturesque English equivalents happen to occur, e.g. even when it comes to the proper names of the four classes of gods (TS 4.7. ff). Though they are not quoted in the Sūtra itself, they are mentioned in the translator's commentary, to which they add a pleasant touch. At the same time the reader gains a better idea of the Jaina conception of the divine beings, when he meets with the ten ‘mantrins' and eight 'forest - gods', viz. fiendish youths, serpentine youths, lighting youths, vulturine, fiery, stormy, thundering, oceanic, island youths, and guardians of the cardinal points (p. 98f).
The method of choice of the right English equivalent is undoubtedly a very difficult task. But the translator's work does not end there. He has to provide unobtrusive helps to the reader. In the present case, the latter is greatly helped by the clear and perfect lay-out of the whole work.
Each of the ten chapters is presented in a very detailed table of contents with references to the S B / SBT and SS. And some of the more important or tricky technicalities are further
