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Translating Gujrati Fiction and Poetry:234 A Study with Reference to Sundaram’s Workswhere Shabu, the protagonist, pulls a veil over her face out ofpropriety and decorum in the presence of her father-in-law.Differences between cultures are not located exclusively atthe lexical level, but at the level of culture-specific practices, popularbeliefs, myths, omens, superstitions and rituals. In songs elucidatingPremlakshanā Bhakti, the poet uses the myth of Rādhā or gopis andKrishna, which, of course, has no parallel in the English culture.Similarly, in the story ‘Min Piyāsi’ the protagonist sings a bhajan,which draws on the myth of the guru Matsyendranāth and hisdisciple Gorakh. On the metaphysical plane, this myth functions as abackdrop against which the story of the protagonist’s life is laid.Much of the charm and force of the story would be lost if the readerfails to relate this myth to the plot of the story. In such situations, thetranslator has to assimilate them into English by way of a glossary.Omens like ‘a cat walking across somebody’s path’, decorousformalities like ‘women pulling a veil over the face in the presenceof elders like father-in-law’, superstitions like ‘pouring a handful ofwater on the head before entering a holy river’ to pay homage to itand ‘putting out an oil lamp with the flap of a cloth’ (and never witha blow of breath) are extremely culture-specific and the translatorhas to resort to the paraphrastic approach. However, at times it isquite likely for a non-native reader to get bamboozled at the sight ofconventions like ‘reserving the lump of cow dung’ when thenarrative scarcely affords any space for explaining the utilitarianrationale behind the act. In such cases, a translator has to take thehelp of footnotes and annotations. The same holds true for proverbsand idioms which being repositories of the cumulative inheritedwisdom of a speech community carry a freight of historicalhappenstance and often a plain illogicality which are impossible tomap onto another language. In the story, Evening in Paris a womanaddresses her husband’s friend as ‘mārā bhāi’, that is, ‘my brother’.This would definitely confuse the Western reader who is not awareof the Indian cultural tradition that expects every woman to look