By A. K. Ramanujan(Translator)
"Speaking of Siva" is a range of vacanas or free-verse sayings from the Virasaiva spiritual move, devoted to Siva because the ideal god. Written by means of 4 significant saints, the best exponents of this poetic shape, among the 10th and 12th centuries, they're passionate lyrical expressions of the quest for an unpredictable and spontaneous non secular imaginative and prescient of 'now'. the following, yogic and tantric symbols, riddles and enigmas subvert the language of normal adventure, as references to nighttime and day, intercourse and family members relationships tackle new mystical meanings. those severe poems of private devotion to a unmarried deity additionally query conventional trust platforms, customs, superstitions, photograph worship or even ethical strictures, in verse that speaks to all women and men despite type and caste.
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Additional resources for Speaking of Siva (Penguin Classics)
N): A t. I 2. li 3· li ... I S· li 6. li 7· I 8. ' b c a threshold-on grass having-growu. c b a houso-inside dust havmg-Dlled D· A B c -house-inside houso-master is-he, or iKO-not1 c; b a body-inside lies having-Dlled, b a c heart-inside c:amal-desires havmg-£lled, B c A house-inside house-master iHlot Meet:ing-«-Rivers God 16. We must remember that all the line-divisions are arbitrary. Though editors make their own 'cuts' according to syntax, the original manusaipt has no indication of line-, phrase- or word-division, nor punctuation.
A Handbook ofViraJaivism. Dharwar, 1942. , The Great Integrators. New Delhi, 1966. , When a Great Tradition Modernizes, an anthropological approach to Indian Civilization. New York, 1972. , The ViraJaiva Saints. Translated from the Kannada by S. M. Angadi. Mysore, x968. , The Ritual Process: Structure and Anti-Structure. , The Religion of India. Translated by Hans H. Gerth and Don Martindale. Glencoe, 19s8. , The Village Gods of South India. Calcutta, I92I, Zaehner, R. , The Bhagavadgitii. Oxford, x969.
Saivism in general, and V1rasaivism even more so, has been rightly described as 'a revolt from within, while Buddhism and Jainism were revolts from the outside'. (Nandimath, p. S3·) close to being a good example, though not a full-blown one - for she speaks little of the mythological or other attributes of Siva, say, his divine consort Parvati or his mythic battles with evil demons. Yet she is in love with him, her sensuality is her spiritual metaphor. ava bhakti, bhakti for Krishna or Rama, generally offer the best examples ofsagUQa bhakti.