ગુજરાતી અનુવાદોના પવિત્ર સ્થાનક : ચંદ્રશંકર શુકલના "ડૉ. રાધાકૃષ્ણ અને પ્રો.હિરિયણ" ના ગુજરાતી અનુવાદો

The article “ગુજરાતી અનુવાદના પવિત્ર સ્થાનક (Sanctum Sanctorum): સમા શ્રી ચંદ્રશંકર પ્રાણશંકર શુક્લના ‘ડી.રાધાકૃષ્ણન અને પ્રો.હિરિયણ્ન’ના ગુજરાતી અનુવાદ” examines the philosophical and linguistic significance of Gujarati translations of works by Sarvepalli Radhakrishnan and M. Hiriyanna, translated by Chandrakant Pranshankar Shukla. The article situates translation within a broader anthropological and philosophical framework, arguing that translation is not merely linguistic substitution but a creative intellectual process that reconstructs meaning across cultures and languages. The study first explains the nature of translation as a cultural and anthropological activity. Translation mediates between the source language and target language, transferring not only words but also experiences, conceptual structures, and cultural meanings. The article identifies several dimensions of translation: • Representational form, where translation reflects the original text; • Post-creation, where translation generates new interpretative meaning; • Creation, where the translator creatively re-articulates thought and experience; • Authentic re-creation, where ideas and experiences are re-expressed without being erased by the source language. The article also examines philosophical issues of language, meaning, and interpretation, drawing on ideas related to linguistic ontology and epistemology. Language is described as a medium through which human reality and experience become intelligible; in this sense, translation involves reconstructing both meaning and cultural context rather than transferring vocabulary alone. Using philosophical reflections on language (including the notion that language shapes understanding of reality), the author argues that translation operates within broader linguistic cultures. Translators therefore negotiate conceptual differences between traditions while preserving intellectual continuity. The article then discusses the translation of Indian philosophy into English during the colonial and modern periods, noting that English-language scholarship sometimes produced distorted or incomplete representations of Indian philosophical traditions. This issue is highlighted through discussions of works such as Indian Philosophy in English from Renaissance to Independence and Being Different: An Indian Challenge to Western Universalism by Rajiv Malhotra, which critique Western interpretations of Indian thought. Against this background, the Gujarati translations of Radhakrishnan and Hiriyanna are presented as important intellectual contributions that bring Indian philosophical discourse into regional linguistic culture. These translations help connect global academic discussions with local readers and enable philosophical reflection within Gujarati intellectual traditions. The article provides examples of major works translated by Chandrakant Shukla, including translations of philosophical texts and classical works such as Upanishadic and Vedantic writings, discussions of yoga, and philosophical interpretations of Indian traditions. These translations are portrayed as part of a broader effort to make philosophical knowledge accessible within Gujarati literary culture. The concluding section argues that translation functions as a “sanctum sanctorum” of intellectual exchange, where philosophical ideas move between languages while retaining their conceptual depth. Through careful translation, Indian philosophical traditions can be interpreted, preserved, and renewed within regional languages without losing their original philosophical richness.

Summary reviewed by a volunteer editor.