Summary
Basavanna presents the Shuddhatma, the pure self, and the Paramatma, the Supreme Self, as two claimants quarrelling over a single jewel.
Their contention is observed, and the jewel is drawn away from their dispute. It does not remain the possession of either claimant; it is taken into Kudalasangama Deva.
The vachana therefore ends the struggle of competing ownership. The single precious reality cannot be claimed separately by either the pure self or the Supreme Self. Their contention is resolved only when the jewel passes wholly into the Lord.
Imagery & Symbolic Relevance
The Shuddhatma and Paramatma form the opening pair. Basavanna presents them as two distinct claimants standing before one precious object.
The expression “both” is important. The vachana does not begin by declaring that their distinction has already disappeared. It first stages an actual contention between them.
The single jewel is the central image. A jewel is rare, precious, and desired. Because there is only one jewel, it cannot be divided into separate possessions without losing the unity of the image.
Both claimants contend for that one jewel. The quarrel therefore arises from claim: each stands in relation to the jewel as though it could belong separately to one rather than the other.
The contention is then seen. The Kannada does not describe a philosophical argument or state the claims made by either side. It directs attention to the fact of their struggle.
The jewel is next drawn away from the quarrel. This is the decisive action. The dispute is not settled by declaring one claimant victorious and the other defeated.
Neither the pure self nor the Supreme Self is allowed to keep the jewel as separate possession. Once the jewel is removed from their contest, the basis of their quarrel no longer remains.
The final movement places the jewel in Kudalasangama Deva. It becomes His ārogaṇe—that which is taken in, received, or assimilated by Him.
The image therefore ends in complete Divine reception. The jewel does not become the property of a third individual claimant; it passes into Kudalasangama Deva Himself.
The sequence is exact: the pure self and Supreme Self contend; their contention is seen; the single jewel is drawn away; and it is taken entirely into Kudalasangama Deva.
Lingayoga
In Lingayoga, the seeker must observe the subtle claim that arises even around spiritual truth. The mind may divide experience into “my purified self” and “the Supreme I must attain,” then struggle over realization as though it were a possession.
The jewel cannot be claimed as “mine,” whether by the individual seeker or through an exalted spiritual identity. Linga-realization must be returned wholly to Kudalasangama Deva.
The practical movement is therefore the surrender of ownership. Practice, purity, knowledge, and attainment must not become objects around which a new spiritual self establishes its claim.
Editorial Commentary
Hana-gāṭa carries the force of quarrel, contention, or dispute. The vachana concretely presents the pure self and Supreme Self as two parties contending for one jewel.
The agent who draws away the jewel is not explicitly identified in the Kannada. The interpretation should therefore preserve the action without inventing an independent metaphysical observer.
Ārogaṇe carries the sense of being taken in, consumed, or assimilated. The closing image indicates that the jewel passes into Kudalasangama Deva rather than remaining with either claimant.
The vachana does not authorize the egoic declaration that the individual is the Supreme. Its movement is the removal of competing claim and the complete surrender of the jewel into Kudalasangama Deva.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 1201 — The Plea at the Feet of the Sharana
Sharana Vachana 1201 requires mind, speech, and body to know no other centre than Kudalasangama Deva and exposes the first arising of the claim “I want.”
It prepares Vachana 906 by removing the possessive centre from which the two claimants struggle over the jewel.
Advancing Vachana
Aikya Sthala Vachana 1037 — Where the Self Became One
Vachana 1037 reveals the hidden trace of the Self and the falling away of the body’s separate appearance within the recognition “You alone.”
Thus the relinquished contention of Vachana 906 matures into a state where separate self-claim no longer governs the relation with Kudalasangama Deva.
