Summary
Basavanna tells the mind to recognize how desire, baited by tamas, becomes bondage to repeated becoming. He asks it to leave behind the threefold divisions and their corresponding states.
The remedy is unwavering remembrance: “Om Namah Shivaya” and “Sharanu” must not be abandoned.
The Prasada of the great Shiva-Linga and the great Jangama is itself great, as declared by the realized ones. In the presence of Kudalasangama Deva’s Prasada, the binding continuity of becoming, birth, karma, and elemental existence no longer remains.
Imagery & Symbolic Relevance
Desire appears as amisha—bait. Bait attracts by promising satisfaction while concealing the bondage that follows. When joined with tamas, desire clouds discernment and draws the mind further into becoming.
Basavanna therefore asks the mind to recognize the mechanism of bondage. What appears attractive at the beginning becomes the bond of repeated existence.
The threefold divisions and their states represent the classifications through which experience remains fragmented. The vachana does not define them individually; its instruction is to move beyond their separating hold.
The direct address to the mind changes diagnosis into discipline. The mind that follows desire must now remain in continuous remembrance of “Om Namah Shivaya” and “Sharanu.”
“Om Namah Shivaya” gathers the mind into the Shiva-mantra. “Sharanu” gives the movement of surrender. Mantra and surrender are thus held together: remembrance without self-claim.
The Sanskrit declaration gives authority to Prasada:
The Prasada of the great Shiva-Linga and the great Jangama is indeed great; thus have the great ones declared.
The emphasis lies on the greatness of Prasada arising through Linga and Jangama. Grace is not a minor addition to practice; it is the decisive sacred receiving through which bondage loses its continuity.
The final line names the fields affected: bhava, birth, karma, and the five elements. They are not said to be physically destroyed. Their former power to determine and bind the seeker no longer remains in the presence of Kudalasangama Deva’s Prasada.
Lingayoga
In Lingayoga, desire must be recognized before it matures into bondage. The mind is gathered through mantra and surrender rather than allowed to follow every attraction.
Linga and Jangama are not separated in receiving Prasada. Grace through both enters the seeker’s embodied and karmic condition.
The practical movement is clear: recognize bondage, remain in the Name, hold surrender, and receive Prasada until body, karma, and becoming cease to govern the inner life.
Editorial Commentary
Amisha carries the concrete sense of bait or tempting attraction. It should not be reduced to desire as an abstract emotion.
The “threefold states” should remain undefined unless another authoritative source identifies them explicitly. The vachana’s command is to leave their divisive hold behind.
The Sanskrit sentence praises the greatness of the Prasada of Shiva-Linga and Jangama. It does not literally say that “even the deeply bound are freed.”
The final statement concerns the ending of bondage arising through becoming, birth, karma, and the five elements. It should not be read as the disappearance of the physical world or body.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 79 — Refuge in the Name Alone
Sharana Vachana 79 asks whether “Om Namah Shivaya,” taken as refuge, is not sufficient to loosen the bondage of becoming and wrongdoing. Basavanna repeats the Divine names and takes refuge in Kudalasangama Deva for the removal of transgression.
This prepares Vachana 835 directly. Vachana 79 establishes the Name as refuge when the seeker stands within bondage. Vachana 835 instructs the mind never to abandon that remembrance and joins it with “Sharanu.”
What begins in Sharana as taking refuge in the Name matures in Aikya into Prasada-presence, where the continuity of becoming, birth, karma, and elemental bondage is broken.
Advancing Vachana
Aikya Sthala Vachana 1022 — The Vigilance of Complete Offering
Vachana 835 declares that the former binding power of becoming, karma, birth, and the five elements does not remain in the presence of Kudalasangama Deva’s Prasada.
Vachana 1022 reveals this condition as settled vigilance. The six inner enemies cannot enter; the bondage woven through the five elements falls away and becomes Prasada; and the powers of the senses are gathered and fulfilled.
The continuation is direct: Vachana 835 names Prasada as the dissolution of bondage; Vachana 1022 shows the realized life in which elemental existence and the senses themselves have been brought into complete offering before Kudalasangama Deva.
