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Translation and the Indian Tradition:152 Some Illustrations, Some Insightselucidates. In other words, there are places where the translation alsoextends into commentary.To begin with, the content of the four verses of the Sanskrittext are covered in around 20 short verses in the Oriya Bhāgavata.As indicated earlier, the metre is different, the approach elucidatory,giving rise to certain repetitions that one doesn’t find in the Sanskrittext. This is an interesting point since by very nature, Oriya didacticpoetry is repetitive. It is a part of this tradition. On the other handSanskrit verses are aphoristic more often and pithy, given as they areto condensation by the very compounding of words. Such attempt atpithiness hardly exists anywhere in the Oriya literary tradition and isin fact alien to it. While the Sanskrit Bhāgavata is elucidatory innature in the context of Sanskrit verse, compared to the Oriya text, itis very compressed.The Oriya text, here, begins with a metaphor – one which iscultural and very powerful. He uses the metaphor of the net or theweb for the world. Entrapment in the world of desires is the theme ofboth the texts, but in the Oriya text, the metaphor of the net is new.Māya Jāla or the “illusory web” of the world is a very commonmetaphor in Oriya religious poetry. The poet uses it here in theOriya text to intensify the state of affairs with the fallen woman whofeels entrapped.Another interesting case is the use of extended metaphor andits elaboration. Both in the Sanskrit and the Oriya tradition, the bodybeing seen as a ‘cage’ is a very powerful cultural metaphor. In theBhakti poetry of the 16 th – 17 th century Orissa, it is very frequentlyused. In this context, the Oriya text extends this metaphor, elaborates