| |
| | Divine Purity and Demoniac Power: A Semiotic definition of Transgressive Sacrality (main) (Site not responding. Last check: 2007-10-18) |
 | | Concealment of his ‘purified’ ritual(ized) speech (IV.3: gûDha-pavitra-vâNih) and behavior (IV.2: gûDha-vratah) by the erudite ‘Brahman par excellence’ (mahâ-brâhmaNa), who thereby seeks to transform his knowledge into consummate penance (III.19, IV.1), suggests that much of his incoherent rambling was only the comic disguise assumed by the enigmatic bráhman, whose “purest” essence was Omkâra (V.27: vâg-vizuddhah). |
 | | Hence, transgression acquires a sacred dimension only when it is subordinated to a suprahuman aim, either explicitly or through its inscription in a symbolic context which, by paradoxically juxtaposing and especially infusing them with the values of the interdictory sacred, charges even the crudest profanities with a transcendent significance. |
 | | Though apparently suffering from exaggerated timidity, constant allusions, often teasingly by his royal patron himself, are made to the formidable (magical) powers of the mock-heroic VidûSaka, who brandishes the crooked (kuTilaka) weapon of Brahmâ in phallic gestures of displaced aggressivity ultimately aimed at the protectress of the heroine, the mythical Sarasvatî, incestuous daughter of Brahmâ(-Prajâpati). |
| www.svabhinava.org /dikshita/PurityPower/PurityPower-main.html (1349 words) |
|