29 Jul 2025

Hermann Hesse's Siddharth

"Knowing yourself is the beginning of all wisdom.” 

                        - Aristotle   

The quote suggests that all wisdom starts from within. Before understanding the world, one must understand their own mind, emotions, and purpose. Self-knowledge is the foundation for making wise decisions and living a meaningful life.

Hello readers!

I am Miral Joshi, a B.A. English Literature student at Government Arts College, Talaja. This blog is based on one of the most thought provoking texts from my syllabus, Siddhartha by Hermann Hesse, which is included in the major paper “Indian Knowledge System – Texts, Tradition, and Worldviews.” We have studied this original text as part of our curriculum, and through this blog, I aim to share its essence, themes, and philosophical depth. Siddhartha is not just a novel; it is a spiritual exploration that blends Indian philosophical traditions with universal truths of life.

◼️ About the author :

Hermann Hesse (1877–1962) was a German-Swiss novelist, poet, and painter, widely celebrated for exploring themes of self-discovery, spirituality, and the search for meaning in life. Deeply influenced by Eastern philosophies like Hinduism and Buddhism, as well as Western psychoanalysis, Hesse’s works blend mysticism with modern thought. His most notable novels include Siddhartha, Steppenwolf, and The Glass Bead Game. For his profound contribution to literature, he was awarded the Nobel Prize in Literature in 1946.

◼️Key facts about 'Siddharth'

Full Title: Siddhartha

Author: Hermann Hesse

Type of Work: Novel

Genre: Spiritual and Religious Novel

Language: German

Time and Place: Written 1919–1921, Switzerland

Date of First Publication: 1922

◼️Summary of 'Siddharth'by Hermann Hesse:

PART ONE: THE SON OF THE BRAHMINS

Chapter 1 – The Brahmin’s Son

Siddhartha is introduced as a young Brahmin, handsome, intelligent, and deeply spiritual. He has mastered the sacred texts, prayers, and rituals. His father and teachers admire him, and his close friend Govinda adores him. However, Siddhartha feels a deep dissatisfaction. Despite following religious practices, he believes they cannot provide true enlightenment or liberation (moksha). He senses that ultimate truth cannot be attained by rituals alone and longs for direct experience of reality. This marks the beginning of his spiritual quest.

Key quote:

 “Was it not the Atman, He, the only one, the singular one? Was it not the source of all things within him, in his own self, in his innermost being? But where was this Self, this innermost? It was not flesh and bone, it was not thought or consciousness. Thus the sages teach. Where then? Where was it to be found, to be grasped? Was there to be found somewhere, an ultimate, a path to the Self?”

                                                               - Siddharth 

Chapter 2 – With the Samanas

Siddhartha decides to leave his home and family to join the Samanas, wandering ascetics who practice extreme self-denial to overcome desires. He convinces his father after a night-long silent protest. Accompanied by Govinda, he learns fasting, meditation, and endurance of physical pain. Siddhartha tries to destroy the Self (ego) and overcome worldly desires, but soon realizes that the teachings of the Samanas, like those of the Brahmins, are limited. They only lead to temporary escape, not ultimate truth. This realization makes him determined to keep searching.

Key quote

“He had only one single goal – to become empty, to become empty of thirst, desire, dreams, pleasure, and sorrow – to let the Self die. No longer to be Self, to experience the peace of an emptied heart, to experience pure thought – that was his goal.”

                                        -Siddharth

Chapter 3 – Gotama

News spreads about Gotama Buddha, the Enlightened One, who teaches the Middle Path. Siddhartha and Govinda visit him. They are impressed by his calmness and wisdom. Govinda decides to join Buddha’s followers, but Siddhartha does not. Although Siddhartha deeply respects Buddha, he believes that enlightenment cannot be taught—it must be experienced personally. Siddhartha chooses to continue his own journey, independent of teachers. This marks his first major step toward self-reliance in his spiritual path.

Key quote:

“The teaching which you have heard, however, is not my opinion, and its goal is not to explain the world to those who are thirsty for knowledge. Its goal is quite different; its goal is salvation from suffering. That is what Gotama teaches, nothing else.”        

                                               -Gotama(Budhha)

PART TWO: THE WANDERER


Chapter 4 – Awakening

After leaving the Buddha, Siddhartha experiences a sense of rebirth. He realizes that he had always tried to escape himself—through rituals, through asceticism, through teachings. Now, he resolves to embrace life fully and learn directly from the world. He feels awakened and notices beauty everywhere—in nature, in sensations, in existence. This chapter signifies Siddhartha’s turning point from renunciation to acceptance of worldly life.

Key quote:

“He saw the sun rising over the edge of the forest and shining over the huts of the village. He saw the river, which glistened like silver in the light of the morning. All this, all this yellow and blue, river and forest, passed for the first time across his eyes. It was beautiful. It was beautiful and new.”

Chapter 5 – Kamala

Siddhartha meets Kamala, a beautiful and wise courtesan, who teaches him about love and sensual pleasure. Kamala tells him that he needs wealth, fine clothes, and knowledge of the world to be with her. To earn this life, Siddhartha works with Kamaswami, a rich merchant, and soon becomes skilled in trade. He gradually becomes wealthy, elegant, and worldly. Siddhartha begins to indulge in pleasures but also feels a growing emptiness within.

Key quote 

"You cannot love, therefore— isn’t it true?” she asked him.

                        - Kamala

Perhaps people like us cannot love. Ordinary people can— that is their secret.”

                                       - Siddharth 

“Everyone can perform magic, everyone can reach his goal, if he can think, if he can wait, if he can fast.”

                                      -    Siddharth 

Chapter 6 – Among the Child People

Living among ordinary people, Siddhartha enjoys luxuries, gambling, and sensual pleasures. However, he realizes that this life is filled with illusions and suffering. The joy of love and wealth fades, replaced by greed and boredom. He becomes restless and spiritually exhausted. This is Siddhartha’s experience of Samsara—the endless cycle of desire and dissatisfaction. Eventually, he decides to leave everything behind, feeling disgusted with his meaningless life.

PART THREE: THE FERRYMAN


Chapter 7 – Samsara

After leaving Kamala and Kamaswami, Siddhartha wanders aimlessly in despair. He feels deep sorrow and contemplates suicide by drowning in the river. However, the sacred sound “Om” comes to his consciousness, saving him from self-destruction. He falls asleep by the river and awakens renewed. Siddhartha feels peace for the first time in years. The river becomes a symbol of life’s unity and eternal flow.

Key quote:

“His senses, which he had killed off in hot years as a Samana, had awoken again; he had tasted riches, had tasted lust, had tasted power; nevertheless he had still remained in his heart for a long time a Samana; Kamala, being smart, had realized this quite right.”

Chapter 8 – By the River

Siddhartha meets Vasudeva, a simple ferryman who radiates wisdom and peace. Vasudeva teaches him to listen to the river. The river speaks of unity, timelessness, and the interconnectedness of all life. Through these lessons, Siddhartha learns that time is an illusion—everything exists at once. He understands that true wisdom comes from listening, observing, and living fully. He begins a humble, quiet life with Vasudeva, ferrying people across the river.

Key quote:

“The river is everywhere at once—at the source and at the mouth, at the waterfall, at the ferry, at the current, in the ocean and in the mountains—everywhere, and that it is only the present.”

Chapter 9 – The Ferryman 

Siddhartha continues living with Vasudeva, meditating on the river’s teachings. He learns to listen deeply and hears the river’s voice as a harmony of all experiences—joy and sorrow, life and death, gain and loss—all merging into one eternal sound: Om. Through this realization, Siddhartha attains enlightenment.

Key quote:

“The river knows everything; one can learn everything from it.”

                            - Vasudeva

Chapter 9 – The Son

One day, Kamala visits the river with her young son but is bitten by a snake and dies in Siddhartha’s presence. Siddhartha learns that the boy is his son and takes responsibility for him. However, the boy is spoiled, arrogant, and rebellious. Siddhartha loves him deeply but realizes he cannot control or hold him. Eventually, the boy runs away. Siddhartha suffers but understands that every person must find their own path, just as he did. This deepens his compassion and wisdom.

Key quote:

“Deeply, he felt the love for the run-away in his heart, like a wound, and he felt at the same time that this wound had not been given to him in order to turn the knife in it, that it had to become a blossom and had to shine.”

Chapter 11 - Om

In this chapter, Siddhartha attains complete inner peace and unity with life. Living by the river with Vasudeva, he understands that the river’s voice contains all sounds—joy and sorrow, life and death—blended into one harmonious word: Om, symbolizing perfection and completeness. When Govinda visits him, still searching for enlightenment, Siddhartha teaches that wisdom cannot be conveyed through words but experienced in life. He realizes that love, acceptance, and oneness with existence are the ultimate truths, and with this realization, he achieves enlightenment.

Key quote:

“Within himself, Siddhartha heard the sound of Om, he sank entirely into this sound, and it was his self, his very being, which he now entered, his very essence, his innermost part, from which he was now separated no more.”

Chapter 12 – Govinda

In the final chapter, Govinda, now an old monk, visits Siddhartha and is astonished by his peace and radiance. Siddhartha shares his understanding—that wisdom cannot be taught, only experienced, and that love and unity are the ultimate truths. Govinda kisses Siddhartha’s forehead and sees a vision of eternal unity in him. The novel ends with the message that enlightenment is beyond words and concepts—it is a lived experience.

Key quote:

“Wisdom cannot be imparted. Wisdom that a wise man attempts to impart always sounds like foolishness to someone else. Knowledge can be communicated, but not wisdom. One can find it, live it, do wonders through it, but one cannot communicate and teach it.” 

◼️Themes :

🔷 The Quest for Self-Realization

Siddhartha's journey is centered on discovering his true self. He is not satisfied with borrowed wisdom or external teachings. Instead, he sets out to understand life through his own experiences, believing that inner truth cannot be handed down—it must be lived.

🔷 Experience vs Doctrine

Although Siddhartha meets many spiritual guides, he realizes that no doctrine or teaching can replace personal experience. Salvation, for him, is not a destination taught by others but a state reached through introspection and direct engagement with life.

🔷 Spirituality vs Materialism

Siddhartha lives through both extremes—severe asceticism and indulgent luxury. Neither gives him peace. This contrast teaches him that neither denial nor desire brings fulfillment. Instead, balance and awareness lead to deeper understanding.

🔷 The Symbolism of the River

The river becomes a powerful metaphor in Siddhartha's life. It teaches him to listen, to observe, and to understand the flow of existence. Through the river, he learns about unity, continuity, and the deeper rhythm of life.

🔷 Time and Timelessness

As Siddhartha matures, he begins to see that time is a human construct. True wisdom lies in seeing all moments—past, present, and future—as interconnected. The idea of timelessness becomes essential in his spiritual awakening.

🔷  Unity of All Life

By the end of his journey, Siddhartha realizes that all aspects of life—pain and joy, good and evil—are parts of a greater whole. This understanding brings him compassion and inner peace, as he no longer sees life in fragmented parts.

🔷 The Role of Suffering

Suffering becomes an essential part of Siddhartha’s path. His failures, losses, and inner conflicts push him toward deeper self-awareness. Rather than avoiding pain, he learns to embrace it as a teacher.

◼️ Characters:

🟩  Siddhartha

  • Main character of the novel.
  • Born in a Brahmin family, intelligent and curious.
  • Questions rituals and traditional teachings.
  • Tries many paths: Samana life, love, business, fatherhood.
  • Finds peace as a ferryman, learning from the river.
  • Represents spiritual growth through personal experience.

🟩  Govinda

  • Siddhartha’s childhood friend and loyal companion.
  • Follows Siddhartha at first, later becomes a monk under Buddha.
  • Seeks truth through discipline and teachings.
  • Meets Siddhartha again in the end and gains true wisdom.
  • Represents devotion and the seeker’s journey.

🟩 Kamala

  • A wise and beautiful courtesan.
  • Teaches Siddhartha about love and worldly pleasures.
  • Helps him enter city life and become successful.
  • Becomes the mother of Siddhartha’s son.
  • Later turns spiritual and dies peacefully after reunion.
  • Symbol of love, desire, and inner change.

🟩  Kamaswami

  • A wealthy merchant in the city.
  • Teaches Siddhartha about business and trade.
  • Focused on profit, success, and material comfort.
  • Siddhartha learns but remains detached from greed.
  • Represents worldly ambition and desire for wealth.

🟩 Vasudeva

  • A simple, wise, and peaceful ferryman.
  • Becomes Siddhartha’s close friend and guide.
  • Teaches by example, not by words.
  • Shows the wisdom of listening to the river.
  • Helps Siddhartha reach enlightenment.
  • Symbol of silence, nature, and true wisdom.

🟩 Gotama (The Buddha)

  • Also known as Gautama Buddha in the novel.
  • A wise and peaceful teacher who has attained enlightenment.
  • Preaches love, compassion, and the Middle Path.
  • Deeply respected by all, including Siddhartha and Govinda.
  • Siddhartha admires him but decides to find his own path.
  • Symbol of organized religion and peaceful wisdom.

🟩 Siddhartha’s Son

  • Son of Siddhartha and Kamala.
  • Spoiled and stubborn young boy.
  • Lives with Siddhartha after Kamala’s death.
  • Rejects his father's simple lifestyle.
  • Runs away to follow his own desires.
  • Teaches Siddhartha pain, attachment, and letting go.
  • Represents the bond of love, loss, and parental struggle
 ⬛ Central Message of 'Siddhartha':
The central message of Siddhartha is that true wisdom cannot be taught – it must be personally experienced. The novel shows that knowledge gained from books, teachers, or even great sages like the Buddha is not enough. One must live life fully — through joy and pain, success and failure — to discover the truth of existence.

Siddhartha learns that real enlightenment comes from within, through deep self-awareness and connection with nature, especially symbolized by the river. He understands that all life is connected, and inner peace is found not by escaping life but by embracing it with calmness and compassion.

In short, the novel teaches:

🌿 Self-discovery is a personal journey.

🧘 Experience is the best teacher.

💧 Nature (the river) reflects the eternal flow of life.

❤️ Love, suffering, and letting go are also spiritual lessons.

Thank you...


28 Jan 2025

NAAC Peer Team Visit At Our College

 NAAC Peer Team Visit : A Milestone In Our College's Journey

Hello and welcome to my blog!

I'm Miral Joshi, a passionate and dedicated student pursuing my Bachelor of Arts degree in English Literature at Government Arts College, Talaja. As a literature enthusiast, I'm always eager to explore new ideas, share my thoughts, and learn from others. Recently, our college had the privilege of hosting a prestigious NAAC peer team visit our college for two days 24th and 25th January.a significant milestone in our institution's journey towards excellence, which I'll be sharing my experiences and insights about, including our preparation, the peer team's evaluation, and the outcomes of this visit, highlighting key moments, takeaways, and lessons learned from this rigorous assessment.

Welcome and inaugural ceremony:

A NAAC peer team visit began with a warm welcome ceremony, where our college management, faculty members , and students extended a hearty welcome to Esteemed team.

Dip Prakatya (Lighting of the Lamp) :

The dip prakatya ceremony was performed by our college principal, accompanied by the NAAC peer team members. Mr. K. D. Dave, Assistant Professor of Sanskrit, recited a sacred shlok (verse) to invoke the divine blessings. 

As the shlok was recited, the lamp was lit, symbolizing the illumination of knowledge and wisdom. This ceremony marked the beginning of the peer team's visit and set the tone for a fruitful and constructive evaluation process.

Pre-Visit Preparations:

Before the peer team's arrival, our college underwent extensive preparations to ensure a smooth and successful visit. Some of the key activities included:

1. Data Collection and Documentation:

 Gathering and organizing relevant data, documents, and records.

2. Infrastructure Upgradation: 

Ensuring our infrastructure, including classrooms, building and libraries, was in top condition.

3. Faculty Preparation: 

Training and orienting our faculty members on the NAAC accreditation process and criteria.

Student ProfessorCollaboration :

One of the highlights of our preparation was the collaborative effort between students and professors. Students took the initiative to paint the classrooms, wall,  create charts, and design rangoli, showcasing their creativity and teamwork. This effort not only beautified our campus but also demonstrated our students' enthusiastic and commitment to excellence. professrs also make committes to manage easily ; like stage committee, welcome committee, management committee etc. 

Coordinators' Efforts:

Our NAAC coordinators, Dr. P. N. Upadhyay and Dr. A. B. Gohil, played a vital role in ensuring the smooth execution of the peer team visit. They worked tirelessly to:

1. Coordinate logistics and arrangements

2. Communicate with stakeholders and team members

3. Ensure timely completion of tasks and activities

4. Provide valuable insights and feedback to the peer team

5. Facilitate meetings and discussions between the peer team and various stakeholders

NAAC peer team members:

NAAC peer team consisted of :

1 . Prof. Dr. R. Maruthakutti( Chairperson) 

2. Prof. Dr. Tharakeshwar ( Member Coordinator) 

3. Rtd.Prin.Dr.Sanjukta Mahapatra (Member) 

Faculty's Efforts:

Our faculty members also made significant contributions to the preparation and execution of the peer team visit. They:

1. Provided valuable insights and feedback

2. Participated in meetings and discussions with the peer team

3. Demonstrated their commitment to teaching, research, and community engagement

4. Showcased their research initiatives and innovations

5. Engaged with the peer team to discuss best practices and areas for improvement

Peer Team Visit Highlights:

The NAAC peer team visited our college for 24th and 25th January during which they:

1. Interacted with Stakeholders

Engaged with students, teachers, parents, and alumni to gain insights into our institution's functioning.

2. Assessed Infrastructure and Facilities: Evaluated our infrastructure, including buildings,  libraries, and sports facilities.

3. Reviewed Academic and Research Programs

Examined our academic programs, research initiatives, and community engagement activities.

5. Meetings with Various Stakeholders:

    1. Current Student Meeting: Interacted with current students to understand their experiences and perspectives.

    2. Parents Meeting: Met with parents to gather feedback on our institution's performance.

    3. Alumni Students Meeting: Engaged with alumni students to understand their career trajectories and experience. 

Cultural Program:

The cultural event was a vibrant showcase of our students' talents, anchored beautifully by Saiyada Devjiyani and Jankiba Gohil. The program included:

1. Prayer: A soulful prayer performance, which included a rendition of the Saraswati Vandana, invoking the blessings of the goddess of knowledge. The prayer was led by Ms. Priya, Ms. Miral, Ms. Ridhhi, Mr. Mihir, Mr. Mehul who recited a sacred shlok (verse)  and sarvadharma prayer to seek divine guidance and wisdom.

2. Hudo: A traditional folk dance of the. Panchal community Bharawad, showcasing the rich cultural heritage of the region.

3. Bharatnatyam: A captivating Bharatnatyam performance by Pandya Drishti, highlighting the elegance and poise of this classical dance form.

4. Kharawad: A lively village scene dance, depicting the rustic charm and simplicity of rural life.

5. Skit: A thought-provoking skit that not only entertained the audience but also conveyed a meaningful message about the importance of environmental conservation and social responsibility.

Our college's Assistant Professor of sanskrit, Mr. K. D. Dave, introduced the participants of the cultural program, appreciating their hard work and dedication. The event was a resounding success, receiving appreciation from the NAAC peer team and all attendees.


Exit Meeting :

The NAAC peer team members concluded their visit with an exit meeting, During the exit meeting Dr. R. Maruthakutti presented a peer team's report, hilighting our institutions strengths and weaknesses, and providing recommendations for future improvement. 

 The NAAC peer team visit to our college was a significant milestone in our institution's journey towards excellence, providing an opportunity for self-reflection, evaluation, and improvement. The peer team's observations, feedback, and recommendations have given us a valuable roadmap for future growth and development. We are grateful for the constructive feedback, appreciate the recognition of our efforts, and are committed to implementing the suggested improvements to enhance our quality and performance, continuing our journey towards excellence.


Thank you for Visiting my blog! ☺

9 Sept 2024

Assignment :The Art of Translation: Human Insight vs Machine Intelligence ( Gujarati Poetry - Three Neighbours)

 Hello, I'm Miral Joshi, a B.A English Literature student at Government Arts College, Talaja.with a passion for exploring the intricacies of language, translation, and literary expression. In this blog post, I'll be delving into the rich world of Gujarati poetry, with a focus on Sundaram's poignant poem 'રામને મંદિર ઝાલર બાજે', skillfully translated into English as 'Three Neighbours' by Saguna Ramnathan and Rita Kothari. Through a nuanced comparative analysis of human and machine translations, I aim to reveal the subtle yet significant differences in tone, emotional resonance, and cultural context that emerge when we translate from one language to another. Join me on this literary journey as we explore the complexities of translation, the beauty of Gujarati poetry, and the power of language to connect us across cultures.

Translating Essence : A comparative study of Human and Machine translation
























Gujarati poem “ત્રણ પાડોશી”:(sundarm)

    રામને મંદિર ઝાલર બાજે, ઘંટના ઘોર સુણાય, 
    શેઠની મેડીએ થાળીવાજું નૌતમ ગાણા ગાય, 
     મંદિરની આરતી ટાણે રે, 
  વાજાના વાગવા ટાણે રે, 
લોકોના જૂથ નિતે ઉભરાય
    
Human translation (Rita kothari) :

      The gongs sound in Ram's temple and you can hear the bells.
In the rich man's palace the gramophone swells.
As the arti goes around,
And the noise flows around,
Crowds of people come swarming there to stand.

Vocabulary:

1.Gongs - ઘંટ (large bells typical in a temple)
2.Ram's temple:રામનું મંદિર (A Hindu temple dedicated to lord Rama)
3.Rich man's palace: ધનિકોનો મહેલ(A welthy person's luxurious residence)
4.Gramophone:ગ્રામોફોન (an old fashioned record player )
5.Arti : આરતી (A Hindu ritual of worship,involving singing and offering prayers)
6.Swarming: ભીડ ભરવી ( gathering a large number, Like a crowd)
7.crowds of people: લોકોની ભીડ ( gathering a large number of individuals)

Machine translation (chat gpt):

The gongs resound in Ram's temple,
The deep tones of the bells echo,
In the rich man's mansion, the gramophone plays,
New songs are sung with enthusiasm.
As the temple's arti begins,
The sound of instruments fills the air,
Crowds of people gather every day,
To stand and listen, entranced by the sound.


Vocabulary :
1.ઝાલર - gongs, large bells
2.ઘંટ-bell
3.શઠે- rich man ,wealthu person
4.મેડી - mansion
5.થાળી વાજુ-gramophone
6.નૌતમ-new
7.ગાણા- songs
8.આરતી - hindu ritual of worship
9.વાજા - instrument
10.ઊભરાય- gather, assemble

◇ Comparison:
Human translation infuses emotion and empathy into the translated text, capturing the poet's intent and evoking feelings in the reader. For example, in the Gujarati poem, the human translator conveys the sense of reverence and devotion in the line' રામને મંદિર ઝાલર બાજે, where the sound of the gongs in Ram's temple is translated
to evoke a sense of spiritual . reduce this to a literal 'Gongs ring in Ram's temple',stripping the text of its emotional resonance. Human translators bring their emotional intelligence to the translation process, ensuring that the text connects with readers on a deeper level.


Gujarti poem “ત્રણ પાડોશી”(sundaram):

એક ફળીના ત્રણ રહેવાસી, શેઠને બીજા રામ, 
ત્રીજી માકોર બાઈ રાન્ડેલી કોડી કનેના દામ, 
કો'કના દળણાં દળતી રે, 
પાણીડાં કો'કના ભરતી રે, 
કાઢી ખાય રોટલો કરતી કામ. 

Human translation (Rita Kothari):

One street holds three neighbours the seth and Lord ram,
And widowed makorbai with not a paisa to her name,
She grinds corn for people,
Fetches water for people,
To eke out a living her bread.

Vocabulary:

1.seth - શેઠ (a wealthu businessman or merchant)
2.Makorbai - a widow (name of the character)
3.paisa - a unit of currency (small amount of money)
4.Grinds- પીસવું to crush or pulverize (grind corn)
5.Fetches -લાવે to bring or retrieve ( fetch water)
6.Eke out-કોઈ રીતે ગુજારો કરવો (to manage with difficulty)

Machine translation (chat gpt ):

On one street, there live three neighbors - the wealthy Seth, Lord Ram, and the poor
widow Makorbai. She grinds corn for people, fetches water for some, and manages
to earn just enough to bake a rotlo (flatbread) for her living.

Vocabulary:
1.ફળી- street
2 .રાન્ડેલી-widow
3.કોડી- few,small amount
4.કનેના -coins,money
5.દામ - earnings
6.ભરતી- to Fetche
7.કાઢી- to bake
8.રોટલો-flatbread

◇ Comparison:
It's interesting to note that while machine translation has improved significantly,human translation still excels in capturing nuances,context, and cultural subtleties,as seen in the Gujarati text translation: "On one street, three neighbors live - wealthy Seth, Lord Ram, and poor widow Makorbai, who grinds corn and fetches water to earn a meager living, barely enough to bake a rotlo for sustenance," whereas machine translation provides a more literal translation, "One street three residents Seth second Ram third Makorbai widow coins money earnings grind corn people  water bring some rotlo make living," highlighting the difference in fluency, idiomatic expressions, and tone between human and machine translation.

Gujarat's poem “ત્રણ પાડોશી”( sundaram):

શેઠની મોટી દૈત્ય હવેલી ગામનું નાક કહેવાય, 
રામનું મંદિર આરસ બાન્ધયુ નિત ઝળાંહળાં થાય, 
ફળીના એક ખૂણામાં રે, 
ગંધાતા કો'ક ખૂણામાં રે, 
માકોરના મહેલ ઊભેલા જણાય. 
 
Human translation (Rita Kothari):

The pride of the village is the mension of The seth;
And Ram's marble temple glitters till late.
Hidden in a corner,
A squalid smelly corner,
The palace of makorbai stands.

Vocabulary:

1.pride- ગૌરવ (a feeling of deep satisfaction or pleasure)
2.Mansion - મહેલ( A large and impressive house)
3.Marble-  સંગેમરમર( A type of metamorphic rock often used in sculpture and
architecture)
4.Glitters-ચમકે( shines brightly with flashes of light )
5.squlid - ગંદો  (dirty)
૬.smelly - દુર્ગંધવાળો (having a strong and unpleasant smell)

Machine translation (chat gpt ):

The grand, gigantic mansion of Seth towers over the village, while Ram's temple,
adorned with mirrors, glitters brightly. In a corner of the street, a smelly, dirty corner,
stands the palace of Makorbai.

Vocabulary:

1.દૈત્ય- gigantic
2 .હવેલી - mansion
3. આરસ - mirror
4.નિત - always
5.ઝળાહળ- to glitter
6.ગંધાતા -smelly
૭.સુણાય- a poetic way to end the sentence

◇ comparison:
The human translation and machine translation have distinct differences in tone and style. The human translation is more concise and poetic,using phrases like "pride of the village" (ગામનું ગૌરવ) and "glitters till late" (નિત ઝળહળા થાય) to create a vivid image. In contrast, the machine translation is more literal and descriptive, using
phrases like "grand, gigantic mansion" (મોટી દૈત્ય હવેલી) and "glitters brightly"(ઝળાહળા થાય) to convey the same meaning. Additionally, the human translation uses more precise language, such as "marble temple" (સંગેમરમર  નુ મંદિર) and "squalid smelly corner" (ગંધાતા ખૂણા  ), whereas the machine translation uses more general terms like "temple, adorned with mirrors" (આરસ બાન્ધ યુ   મંદિર) and "dirty corner" (ગંદો ખૂણો  ). Overall, the human translation has a more refined and evocative tone, while the machine translation is more straightforward and factual.

Gujarati poem “ત્રણ પાડોશી”( sundaram) :

છત્રપલંગે શેઠ સુતા હોય, રામ સીતાજીને ઘેર, 
પાછલા પહોરની મીઠી ઊંઘની લોક લેતું હોય લહેર, 
પહેલો જયાં કૂકડો બોલે રે, 
જાગેલો કૂકડો બોલે રે, 
તૂટે માકોરની નીન્દર સેર.  

Human translation (Rita Kothari):

The seth sleeps in comfort, and with sita sleeps Ram,
In the early hours to morning all sleep in night's calm,
With the cock's first crowing,
The waking cock's cowing ,
Makorbai rises from sleep.

Vocabulary :

1.comfort - સુખ (a state of of physical and mental well-being)
2.sita- સીતા ( lord Ram's wife ,a Hindu goddess)
3.calm- શાન્તિ (A stage of peace)
4.crowing - બોલવાની ક્રિયા the sound by cock)

Machine translation( chat gpt):

The Seth sleeps on a comfortable bed , while Ram and Sita enjoy a sweet sleep in
the early hours of the morning . The world is in a state of calm , but with the first
crowing of the cock , the waking cock's call breaks Makorbai's sleep.

Vocabulary:

1. છત્રપલંગે- comfortable bed
2. શેઠ - a wealthy businessman or merchant
3. મીઠી - sweet
4. ઊંઘ - sleep
5. પાછલા - early hours
6. પહોરની - morning
7. લોક - world
8. લેતુ- in a state of
9. લહેર- calm
10. કૂકડો - cock
11. બોલે- to crow
12. જાગેલો - waking
13. માકોર - Makorbai, a name
14. નીન્દર - sleep

comparison:
The human translation uses more poetic language, such as "comfort", "night's calm",and "cowing", to create a vivid image. In contrast, the machine translation uses more  straight forward words like"sleeping comfortably, "peacefully", and "crows". The human translation also uses more concise phrases, like "early hours to morning",while the machine translation uses longer phrases like“early morning hours”.

Gujarati poem “ત્રણ પાડોશી”(sundaram):

માકોર ઊઠી અંગ મરોડે, પેટાવેદિપક જ્યોત,
ધાન લઈને દળવા બેસે,રામની માગી ઓથ ,
ઘરેરાટ ઘંટી ગાજે રે,
ભુખી ડાન્સ ઘંટી  ગાજે રે,
ગાજે જેમ દૂકાળીયાનું મોત.


Human translation (Rita Kothari):

Waking makor stretches and then Lighting a flame
Settles to grind corn and prays in Ram's name
Lord roars the mill ,
The gluttonous mill,
Like the groan of the starving man.

Vocabulary :

1.stretches - અંગ મરોડવું( to extend or expand one's body)
2.Lighting a flame- જ્યોત પ્રગટાવવી (Igniting a fire or spark (for prayer )
3.prays - પ્રાર્થના (To offer devotion)
4.Roars-ઘંટીનો અવાજ (rumbling sound)
5.Gluttonous- ભૂખી (Excessively hungry)
6.Groan- a low ,mournful sound (like a starving person)

Machine translation (chat gpt):

Makor wakes up, stretches her body, lights a lamp, takes grain, and sits to grind,
praying to Ram. The mill roars like a starving person's groan, echoing in the
household, like the cry of a famine-stricken .

Vocabulary:

1. માકોર - Corn or Grain
2. ઊઠી - Wakes up
3. અંગ મરોડે- Stretches her body
4. પેટાવે-Lights a lamp
5. દિપક - Lamp or Light
6. જયોત- Flame or Spark
7. ધાન- Grain or Corn
8. દળવા - Grinding or Milling
9. રામની- Of Lord Ram
10. માગી - Prays or Worships
11. ઓથ- Household or Home
12. ઘરેરાટ- In the household
13. ઘંટી
- Mill or Grinder
14. ગાજે- Roars or Makes a loud sound
15. ભૂખીડાસ - Starving person
16. દુકાળીયાનુ- Famine-stricken pers
17 .મોત - Groan or Cry

comparison :
The human translation is more poetic and idiomatic, using phrases like "Lord roars the mill" and "gluttonous mill". In contrast, the machine translation is more literal,adding extra words like "echoing in the household". While both convey the same meaning, the human translation better captures the poem's nuances and poetic essence.

Gujarati poem “ત્રણ પાડોશી”(sundaram):

ગોકુળઆઠમ આજ હતી ને લોક કરે ઉપવાસ,
માકોર ભૂખી રહી નકોરડી કાયામાં ન રહ્યો સાસ,
સીતાના રામ રીજાવવાં રે,
મુઠ્ઠી’ર ધાન બચાવવા રે,
પેટાવ્યો પેટમાં કાળ હુતાશ.  

Human translation (Rita Kothari):

Today's gokul attam, the day for a fast;
Major too is fasting her breath may not last,
To please sita's ram, Save a handful of grain,
She sets her empty belly on fire.

Vocabulary:

1.Gokul attam- ગોકુળ આઠમ (gokul ashtami)- A Hindu festival celebrating lord
Krishna's birthday
2.save a handful of grain- મઠૂી’ર ધાન બચાવવા (save a small portion of food as an
offering)
3.Empty belly- ખાલી પેટ (hungry stomach)
4.sets her empty belly on fire- ભૂખ્યા રહેવાની
સ્થિતિ (A metaphorical expression
indicating intense devotion)

Machine translation ( chat gpt):

Today was ,Gokul Ashtami and people observed a fast,
Makor remained hungry, with no breath left in her body,
To please Sita's Ram, she saved a handful of grain,
And set her empty belly on fire.

Vocabulary:

ગોકુળ આઠમ - a Hindu festival
2. ઉપવાસ - fast, abstaining from food or drink
3. માકોર - possibly a name or Makor -Capricorn zodiac sign
4. ભૂખી- hungry
5. નકોરડી - empty, void
6. કાયામાં- in the body
7. સાસ - breath
8. સીતાના રામ - Lord Rama, husband of Sita
9. રીઝાવા - to please
10. મુઠ્ઠુી - handful
11. ધાન - grain, food
12. બચાવવા - to save
13. પેટાવ્યો - set on fire
14. પેટ - belly, stomach
15. કાળહુતાશ - a metaphorical expression indicating intense devotion or sacrifice.

Comparison:
The human translation of the Gujarati poem captures its poetic nuance and emotional depth, while the machine translation is more literal and lacks resonance.For example, "her breath may not last" conveys fragility, whereas "her breath is not left" is more direct. Similarly, "sets her empty belly on fire" is a metaphorical expression of devotion, whereas "sets her stomach on fire" is literal. Human translation provides a more nuanced interpretation, highlighting the importance of intuition and emotional intelligence. 

Gujarti poem “ત્રણ પાડોશી”( sundaram):

શેઠને ઘેર રામને મંદિર સાકરઘીના ફરાળ,
પાણામાં કાલ કરવા ભજીયા દળવા આપી દાળ,
દળાતી દાળ તે આજે રે,
હવાયેલ દાળ તે આજે રે,
ઉઠાડે માકોર પેટ વરાળ.

Human translation (Rita Kothari):

The Seth's house and Ram's temple have ghee fruit and sweets.
The've given corn for grinding for the next days feasts.
She's grinding dal today.
The dal is damp today,
And makor’s hungry belly is ablaze.

Vocabulary:

1. Seth's (શેઠ) - a wealthy merchant or businessman
2. Ghee (ઘી) - clarified butter, used in cooking and worship
3. Fruit (ફળ) - sweet and fleshy produce of plants
4. Sweets (મિઠાઈ) - sweet dishes or desserts
5. Corn (મકાઈ) - a type of grain
6. Grinding (પીસવ)ું - to crush or pulverize into smaller pieces
7. Dal (દાળ) - lentils, a type of pulse
8. Damp (ભીનુ) - slightly wet or moist
9. Ablaze (અગ્નિમા)ં - on fire, burning (metaphorically, Makor's hunger is intense)
10. Makor's (માકોર) - possibly a name or Makor  - Capricorn zodiac sign
11. Hungry (ભૂખ્યા) - feeling the need for food
12. Belly (પેટ) - stomach, abdomen

Machine translation (chat gpt):

The Seth's house and Ram's temple have sweets, ghee, and fruits; they've given dal
to grind for tomorrow's offerings. She's grinding dal today. The dal is damp today,
and Makor's hungry belly is ablaze.

Vocabulary:

1. શેઠ - a wealthy merchant or businessman
2. ઘરે - house, home
3. રામને- belonging to Lord Ram
4. મંદિર- temple, place of worship
5. સાકર - sweets
6. ઘી - clarified butter
7. ફળ-fruits
8. ફરાળ - offerings, prasad
9. પાણામા - tomorrow
10. કાલ - tomorrow
11. ભજિયાં - offerings, prasad
12. દળવા - to grind
13. દાળ - lentils, pulses
14. દળાતી - being ground
15. હવાયેલ - damp, moist
16. ઊઠાડે - to ignite, to burn
17. માકોર - possibly a name or Makor (Capricorn zodiac sign)
18. પેટ - belly, stomach
19. વરાળ - ablaze, burning (metaphorically)

Comparison :
The human and machine translations are similar, but have some differences. The machine machine translation uses more formal words and phrases, like "The house of Seth"and "festivals tommorw. It also changes "Makor's Hungry belly is ablaze" to "Makor's stomach is burning", which loses some of the original intensity. Overall, both translations mean the same thing, but the machine translation is more formal and direct.

Gujarati poem “ત્રણ પાડોશી”(sundaram):

અંગ થાકયું એનુ  આચકા લેતું હૈડેહાફ ન માય,
બે પડ વચ્ચે દાળ દળે તેમ કાયા એની દળાય
દળી જો દાળ ના આપે રે
શઠે દમડી ના આપે રે
બીજો ઉપવાસ માકોરને થાય.

Human translation (Rita Kothari):

Her tired body is jerking her breath may not last,
She's the dal being ground between those millstones,
If the flour is not given,
No money will be given,
And makor will be fasting once again.

Vocabulary:

1. Jerking (ધક્કા મારવુ)- sudden, involuntary movements
2. Groans (છાતીમાં દર્દ હોવો) - low, guttural sounds of pain or discomfort
3. Dal (દાળ) - lentils, a type of pulse
4. Millstones (જોડિયા) - stones used for grinding grain
5. Flour (લોટ) - powder made from grinding grain
6. Fasting (ઉપવાસ) - abstaining from food and water.

Machine translation (chat gpt):

My body trembles with hunger, like dal (lentils) being ground between two millstones.
If you don't give me dal, oh merchant, I'll have to fast again, my body will weaken.

Vocabulary:

અંગ - body
થાક્યુ- trembles
આચકા - hunger
લેતું- taking
હૈડે- like
હાફ - half
ના - of
માય - my
બે- two
પડ - millstones
વચ્ચે- between
દાળ - dal (lentils)
દળે - being ground
તેમ - like
કાયા - body
એની - of
દળાય - being ground
દળી - ground

Comparison:
The human translation of the Gujarati poem offers a more vivid and intense portrayal ofof the situation, capturing the severity of hunger and fatigue with phrases like "Her tired body jerking, her breathing comes in groans" and"She's the dal being ground between those millstones." In contrast, the machine translation provides a more literalinterpretation,simplifying the metaphor and omitting specific details. While the machine translation conveys the basic meaning, it lacks the emotional depth, poetic flair, and cultural nuance of the human translation. The human translation also preserves idiomatic expressions, such as "No money will be given" and "makor will be fasting once again," which add to the overall impact of the poem. Overall, the human translation provides a richer and more evocative rendering of the original text.

Gujarati poem “ત્રણ પાડોશી”(sundaram):

ઘરર ઘરર આંજણહીણી ઘંટી ભારે થાય,
વારેવારે થાકેલ હાથથી ખીલડો છૂટી જાય ,
ચણાની દાળ તે દળતી રે, 
માકોરની દેહ દળાતી રે, 
ઘંટીના ઘોર તહીં ઘેરાય.


Human translation (Rita Kothari):

The creaking heavy millstone being to weigh a ton,
Peg slipping from her tired hand before the grinding's done.
As the grain goes around,
Makor's body goes around,
And sound of the grinding goes on.

Vocabulary:

1.Creaking (કરકરાટ) (adjective): making a harsh, high-pitched sound due to strain or
wear
2. Heavy (ભારે) (adjective): having a great weight or mass
3. Millstone (જોડિય)ું (noun): a large stone used for grinding grain
4.Weigh (વજન) (verb): to have a certain weight or mass
5.Ton (ટન) (noun): a unit of weight or mass
6.Peg (પેગ) (noun): a wooden or metal pin used to secure something
7.Slipping (ફસલાવુ)(verb): moving smoothly out of place
8.Tired (થાકેલ)ું (adjective): feeling weak or exhausted
9.Grinding (પીસવ)ું (verb): crushing or pulverizing something
10.Grain (દાણા) (noun): small hard seeds, especially those used as food
11.Makor (માકોર) (proper noun): likely a name or term used to address someone.

Machine translation (chat gpt):

The heavy millstone creaks and groans, weighing down with every turn, the peg slips
from the tired hand, and the chickpea dal is being ground, just like Makor's body is
being worn down, amidst the dark depths of the millstone's roar.

Vocabulary:

1. ઘરર - creaking, groaning sound
2. આંજણહીની - millstone
3. ઘંટી- millstone (another term)
4. ભારે - heavy
5. વારે - with every turn
6. થાકેલ - tired
7. ખીલડો - peg

Gujarati poem "ત્રણ પાડોશી" (Sundaram) :

અન્ન ખાતી તોય અન્નનો દાણો દેતી ઘંટી આજ, 
માકોરની અન્નપૂર્ણા રૂઠી ફરવા પાડે ના જ, 
હજી દાળ અરધી બાકી રે, 
રહી ના રાત તો બાકી રે, 
મથી મથી માકોર આવે વાજ. 
 
            Human translation (Rita kothari) :
     
           The mill devours the grain,yet it gives out food for all.
Makor's Annapurna’s angry and the grain will not fall.
See half the grain is left ,
And half the night is left,
But makor cannot struggle any more. 

Vocabulary:

  1.Devours (verb) - લોપી લે (Lopi Le)
2. Annapurna (proper noun) - અન્નપૂર્ણા (Annpoorna)
3. Makor (proper noun) - મકોર (Makor)
4. Struggle (verb) - સંઘર્ષ (Sangharsh)
5. Grain (noun) - ધાન્ય (Dhaany)
6. Nourishment (noun) - પોષણ (Poshan)
7. Mill (noun) - જીણ (Jeern)
8. Left (verb) - રહે (Rahe)

Machine translation (chat gpt):

The millstone, which eats grain, still gives out grain, but Makor's Annapurna is angry
and won't let the grain fall. Half the dal is still left, and half the night is still left, 
Makor can't struggle anymore, exhausted .

Vocabulary:

અન્ન (ann) - food, grain
ખાતી (khātī) - eats
દાણો (dāṇo) - grain
ઘટં ી (ghantī) - millstone
અન્નપર્ણા ૂ ર્ણા(annapūrṇā) - goddess of food and nourishment
રૂઠી (rūṭhī) - angry
ફરવા (farvā) - to let fall
દાળ (dāḷ) - lentils
અરધી (ardhī) - half
બાકી (bākī) - left, remaining
માકોર (mākōr) - likely a name or term used to address someone
મથી (mathī) - exhausted, tired

Comparison :
The human translation "The mill devours the grain, yet it gives out food for all.Makor's Annapurna's angry and the grain will not fall.See half the grain is left, And half the night is left, But makor cannot struggle any more" is more vivid and poetic than the machine translation "The mill consumes the grain, but it provides food for
everyone. Makor's Annapurna is angry, and thegrain does not drop. Half of the grain remains, and half of the night remains, but Makor cannot fight anymore". The human translation uses more descriptive words like"devours" and "struggle", while the machine translation uses simpler words like "consumes" and "fight". The human translation also preserves idiomatic expressions and uses more evocative language,creating a richer atmosphere.

Gujarati poem “ત્રણ પાડોશી”(sundaram):

શેઠ જાગે તો રામજી જાગે, જાગે સૌ સંસાર ,
ભોમના ભાર ઉતારવા આજે જનમ્યા’તા કિરતાર,
પરોઢના જાગતા સાદે રે,
પંખીના મીઠડા નાદે રે,
ડૂબે માકોરનો ભૂખપોકાર. 

Human translation (Rita Kothari) :

The seth and Ram are waking: whole world's calling ;
The burdens of the earth with the saviour's birth are falling.
Sound of the morning,
Birds twittering in the morning,
Drown out makor's hungry howl.

Vocabulary:

1. Seth (શેઠ) - a term used to address a person, similar to "mister" or "sir"
2. Ram (રામ) - a name, also a reference to the Hindu god Lord Rama
3. Burdens (ભાર) - heavy loads or responsibilities
4. Saviour (તારણહાર) - a person who saves or rescues others
5. Twittering (ટ્વિટરિંગ) - making short, high-pitched sounds, like birds
6. Drown (ડબી ૂ જાય) - to overpower or overwhelm a sound

Machine translations (chat gpt):

When Seth wakes up, Ramji wakes up, and the whole world wakes up. Today, the
creator is born to lift the burdens of the earth. The sounds of morning, the sweet
melodies of birds, drown out Makor's hungry cries.

Vocabulary:

શેઠ- a term used to address a person, similar to "mister" or "sir"
રામજી - a name, also a reference to the Hindu god Lord Rama
જાગે(jage) - to wake up
સૌ સંસાર - the whole world
ભોમના ભાર - the burdens of the earth
ઉતારવા - to lift or remove
કિરતાર - creator or God
પરોઢ - morning
પંખી  - birds
મીઠડાં - sweet or melodious
નાદ - sound or music
ડૂબે  - to drown out
માકોર- likely a name or term used to address someone
ભૂખપોકાર - hungry cries or howls

Comparison:
The human translation is more poetic and nuanced, using vivid language like "the whole world's calling" and "drown out makor's hungry howl" to convey a sense of urgency and desperation. In contrast, the machine translation is more literal and straightforward, losing the poetic nuance and rhythm of the original text. While the machine translation conveys the basic meaning, it lacks the emotional resonance and evocative power of the human translation, which preserves the poetic structure and rhythm to create a more engaging and immersive experience.

Gujarati poem “ત્રણ પાડોશી”(sundaram):

શેઠ હસે બેઠા આઠમે માળે, રામ રમે રણવાસ,
રામને   મંદિર ઝાલર બાજે, શેઠને મહેલ હુલાસ,
માકોરની મુરછા ટાણે રે,
ઘંટીના મોતના ગાણે રે,
કાળો એક નાગ કરેરે નિસાસ.

Human translation (Rita Kothari):

Ram in his forest dwelling ; the seth
in his palace home,
Temple gongs and trumpet sounds
of revelry are blown.
Makor faints to her death,
The millstone sings of death,
A lone black crow laments her gone.

Vocabulary:

1. Ram (રામ) - name, also a reference to the Hindu god Lord Rama
2. Seth (શેઠ) - a term used to address a person, similar to "mister" or "sir"
3. Palace (મહેલ ) - a grand building or residence
4. Temple (મંદિર) - a place of worship
5. Gongs (ઘટં ) - metal instruments that produce a ringing sound
6. Trumpet (સંગીત નું સાધન) - a musical instrument
7. Reverly (ભક્તિભાવ) - devotion or reverence
8. Makor (માકોર) - likely a name or term used to address someone
9. Faints (મૂર્છા  - to fall into a state of unconsciousness
10. Millstone (ગોળ પથ્થર) - a stone used for grinding grain
11. Laments (વિલાપ કરે) - to express sorrow or grief
12. Crow (કાગડો) - a black bird

Machine translation (chat gpt):

The Seth laughs sitting on the eighth floor, Ram plays in the forest, The temple bell
tolls for Ram, The palace resounds with joy for the Seth, Makor's fainting is
accompanied by the millstone's song of death, A lone black crow laments her
demise.

Vocabulary:

1. શેઠ- a term used to address a person
2. રામ - name, also a reference to the Hindu god Lord Rama
3. મંદિર - temple 

4. મહેલ- palace
5. માકોર - likely a name or term used to address someone
6. ઘંટી- millstone
7. ઝાલર - bell
8. કાળો - black
9. નાગ - crow
10. મુરછા- fainting or unconsciousness

Comparison:
The human translation is more poetic and nuanced, using phrases like "forest dwelling" and "palace home" to create a sense of contrast between Ram and Seth's environments. It also uses more vivid language, such as "Temple gongs and trumpet sounds of reverly" to convey a sense of reverence and ceremony. In contrast, the machine translation might read more straightforwardly, such as "Ram is in the forest,
Seth is in the palace. Temple bells and trumpets sound. Makor dies. The millstone sings of death. A black crow mourns her." The machine translation loses some of the poetic flair and emotional resonance of the human translation, instead focusing on conveying the basic meaning of the text.


  To illustrate the differences between human and machine translation, let's take a look at the translation process itself. The following diagram highlights the distinct approaches used by humans and machines to translate text, revealing the complexities and nuances that set human translation apart.


Machine translation faithful to human translation? Write your experience in short paragraph (take the help of translating poem) 
Ans.-
Machine translation is not always faithful to human translation. When I attempted to
machine-translate the Gujarati poem, I noticed significant losses in nuance and
cultural context. For instance, the line "માકોર 
રહી ભુખી નકોરડી કાયામાં ન રહ્યો સાસ" was translated to a literal "The Makor remained hungry, no breath remained in the weak body." However, a human translator would capture the poetic intent,rendering it as "The Makor's hunger remained unsatisfied, her frail body devoid of vitality." This highlights the limitations of machine translation in replicating the emotional resonance and cultural essence of human translation.
       VS



Is it interesting to compare both versions (human and machine translation) if yes why, and if no then why?
Ans.-
Yes! Comparing human and machine translations is indeed interesting and valuable.
It highlights the strengths and limitations of each approach, showcasing the nuances and complexities of language. By examining both versions side by side, we can gain a deeper understanding of the original text's intent, tone, and cultural context. I've personally seen this when translating the Gujarati poem "ત્રણ પાડોશી" - the machine translation lacked the emotional resonance and cultural essence that a human
translator captured. This comparison also underscores the importance of human translators' expertise and the need for continued improvement in machine translation technology. 

As aptly said by Arle Richard Lommel an expert in the field of translation, 
" Machine translation displace         Only those humans who translate like machines. " 

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