Summary
Basavanna identifies three marks of the realized condition. One transformed through Linga is not subject to Anga-vikāra; one transformed through Jangama is not subject to dhana-vikāra; and one transformed through Prasada is not subject to mano-vikāra.
The body, wealth, and mind do not necessarily disappear. What disappears is their power to distort the sacred relation. The body no longer redirects the Anga, wealth no longer alters conduct before Jangama, and the mind no longer becomes agitated in receiving Prasada.
One who has understood and embodied these three qualities is called an achcha Lingaikya—one established in pure and uncorrupted Linga-Aikya before Kudalasangama Deva.
Imagery & Symbolic Relevance
The repeated word vikāra governs the vachana. Vikāra means modification, disturbance, distortion, or deviation from an established condition.
The first statement concerns the one transformed by Linga. Such a person has no Anga-vikāra.
Anga refers to the embodied individual. Anga-vikāra is therefore the disturbance arising when bodily condition, appetite, fear, comfort, pain, appearance, or physical identity changes the seeker’s Divine orientation.
Basavanna does not say that the Anga ceases to exist. He says that one truly transformed by Linga does not become inwardly altered by the Anga’s changing conditions.
The second statement concerns the one transformed by Jangama. Such a person has no dhana-vikāra—no distortion arising through wealth.
Jangama tests whether possession remains private or becomes available within living sacred relationship. Wealth may come or go, but it cannot change the seeker’s reverence, generosity, or fidelity.
Dhana-vikāra includes possessiveness, greed, pride, calculation, hesitation, and altered conduct arising through gain or loss. Where Jangama has truly transformed the person, wealth cannot become the governing centre.
The third statement concerns the one transformed by Prasada. Such a person has no mano-vikāra—no disturbance or deviation of mind.
Prasada is received rather than possessed. When receiving is free from personal claim, the mind does not divide experience into satisfaction and dissatisfaction, preference and rejection, gain and deprivation.
The mind continues to function, but it no longer becomes distorted by what is received. Prasada is accepted without mental bargaining.
The three statements form a precise correspondence:
Linga frees the Anga from bodily distortion.
Jangama frees wealth from possessive distortion.
Prasada frees the mind from reactive distortion.
The conclusion gathers these three qualities into achcha Lingaikya. Achcha means pure, clear, genuine, or unadulterated. Linga-Aikya is therefore known here through the absence of distortion across Anga, wealth, and mind.
Lingayoga
In Lingayoga, realization must remain steady through bodily change, material circumstance, and mental reaction.
The practitioner does not reject the body, abandon all resources merely because they are resources, or forcibly silence the mind. Each is brought into its proper sacred relation.
The practical measure is whether body, wealth, or mind can still redirect the seeker away from Linga, Jangama, and Prasada. Where their governing power has ended, pure Linga-Aikya becomes evident.
Editorial Commentary
Vikāra should not be interpreted as every natural change. The body may age, wealth may increase or diminish, and thoughts may arise. The vachana concerns the distortion through which these changes alter sacred fidelity.
Lingavikāri, Jangamavikāri, and Prasādavikāri indicate persons transformed through their respective sacred relations. They should not be read as persons who distort Linga, Jangama, or Prasada.
The three relationships remain distinct within the vachana. Their result, however, is gathered into one condition: pure Linga-Aikya.
The final line says that one who knows these three qualities is an achcha Lingaikya. Such knowing must therefore be lived recognition, not verbal classification alone.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 1176 — Through the Threefold Offering I Was Purified
Sharana Vachana 1176 places the three principal fields of personal life into sacred relation: the body is offered to Guru, the mind to Linga, and wealth to Jangama. Through this threefold offering, Basavanna declares that he has become purified.
This prepares Vachana 796 directly. Vachana 1176 removes private ownership from body, mind, and wealth. They are no longer retained as separate possessions while surrender is professed outwardly.
Vachana 796 shows the stabilized result of such consecration. When the embodied person has been transformed through Linga, bodily disturbance cannot alter the relation. When wealth has entered Jangama-relation, possession cannot distort conduct. When receiving has become Prasada, the mind cannot be governed by reaction.
What appears in Sharana as complete offering matures in Aikya into freedom from the three corresponding distortions.
Advancing Vachana
Aikya Sthala Vachana 1183 — Behold the One Ripened in the Dense Reality
Vachana 796 defines the pure Lingaikya through freedom from Anga-vikāra, dhana-vikāra, and mano-vikāra.
Vachana 1183 presents the living embodiment of this condition in Chennabasavanna. Body, mind, and wealth have been offered into Guru, Linga, and Jangama; the Great Guru has been established within; the body has become settled in Kaya-Prasada; and the realized one stands established in Shatsthala and Kudalasangama Deva.
The continuation is precise: Vachana 796 names the three qualities by which pure Linga-Aikya is recognized; Vachana 1183 shows those qualities ripened and embodied in a realized Sharana.
Freedom from distortion thus deepens into complete establishment, where body, mind, wealth, Guru, Linga, Jangama, and Prasada form one integrated life before Kudalasangama Deva.
