Summary
In this vachana, Basavanna speaks of the body born into the world as subject to many diseases.
For such bodily diseases, people bring many kinds of medicine and carry the burden of treatment. Basavanna says that this is not the burden he carries.
He then gives the reason. The name “Physician of the Disease of Becoming” and “Remover of Becoming” belongs to Kudalasangama Deva.
Therefore Basavanna says that, apart from the Prasada of Kudalasangama Deva’s ancient Sharanas, he will not take any other remedy.
The teaching is direct: bodily disease has its medicines, but bhava-roga, the disease of becoming, is cured only through Kudalasangama Deva and the Prasada of His ancient Sharanas.
Imagery & Symbolic Relevance
The first image is the body born into the world. Basavanna calls it a vessel or body that comes into birth and is immediately open to disease.
The phrase “one hundred and eight diseases” points to the many afflictions that belong to embodied life. The body can fall ill in many ways, and people naturally seek medicines for it.
The next image is the bringing of many medicines. This is not rejected. Basavanna simply distinguishes bodily treatment from the deeper burden he is naming.
The deeper burden is bhava-roga. This is the disease of becoming: the repeated condition of being caught in worldly movement, attachment, and forgetfulness.
Kudalasangama Deva is named as Bhava-roga Vaidya, the Physician of this disease. He is also Bhava-hara, the remover of becoming. These titles belong to Him.
The final image is the Prasada of the ancient Sharanas. Basavanna does not seek another medicine for bhava-roga. The remedy he accepts is the grace-bearing Prasada that comes through Kudalasangama Deva’s realized Sharanas.
Lingayoga
In Lingayoga, this vachana teaches the difference between bodily illness and the disease of becoming.
The seeker may accept medicine for the body, but the deeper illness cannot be cured by bodily remedies. It requires Kudalasangama Deva’s grace.
For Prasadi Sthala, the central point is receiving the proper remedy. Basavanna receives the Prasada of the ancient Sharanas as the medicine for bhava-roga.
Editorial Commentary
“Bhava-roga” should be retained because it is the central term. It means the disease of becoming, not ordinary bodily illness.
“Bhava-roga Vaidya” and “Bhava-hara” should be explained briefly as titles of Kudalasangama Deva. The first names Him as physician; the second names Him as remover.
“Puratanara Prasada” means the Prasada of the ancient Sharanas. In this vachana, Basavanna treats that Prasada as the only remedy he will accept for the disease of becoming.
Related Vachana
Supporting Vachana
Maheshwara Sthala Vachana 131 — The Disease of Becoming and the Deluded Tongue
Maheshwara Vachana 131 supports this vachana by naming bhava-roga as the deeper darkness that must be recognized. It warns against speaking of nearness to Shiva while distress, anger, harsh speech, and crookedness remain.
In Vachana 1110, Basavanna seeks the remedy for bhava-roga through Kudalasangama Deva and the Prasada of His ancient Sharanas. Vachana 131 supports this by showing that the disease of becoming must first be seen clearly and cannot be covered by spiritual speech.
Advancing Vachana
Pranalingi Sthala Vachana 979 — Without Experience, Nothing Ripens
Pranalingi Vachana 979 advances this teaching by saying that Prasada without Anubhava does not give Parināma, the transforming effect.
In Vachana 1110, the Prasada of the ancient Sharanas is the accepted remedy for bhava-roga. In Vachana 979, this advances into Pranalingi clarity: Prasada must ripen into Anubhava, otherwise it does not bring inner transformation.
