Summary
Basavanna describes a vision centred in the Karasthala. When this seeing fills the eyes, bodily distortion no longer governs perception. Anubhava stands beyond the furthest reach of the mind, where ordinary attention and mental measurement cannot follow.
At that depth, even the distinction between bhava and nirbhava loses its authority. The experience is no longer organised through the contrast between becoming and freedom from becoming.
Basavanna declares that through Prabhudeva he has come truly to live in Kudalasangama Deva. He addresses Chennabasavanna as the witness to this realized condition.
Imagery & Symbolic Relevance
The Karasthala vision within the eyes gives the opening movement. Karasthala is the palm-field in which the Linga is held and beheld. Here that vision is no longer restricted to an external act of looking at the palm; it has entered the seeing itself.
The eyes therefore do not turn toward an unrelated outward object. Their vision is shaped by the Linga held in the Karasthala.
The statement that Anga-vikara is not known shows that bodily alteration, limitation, and disturbance no longer determine this seeing. Basavanna does not say that the body has ceased to exist. Its changing condition has ceased to be the measure of awareness.
The furthest tip of the mind marks the limit of mental movement. Thought, comparison, imagination, and conceptual understanding may travel far, but they still possess an endpoint.
Anubhava is placed beyond that endpoint. It is not another thought produced at the mind’s highest reach. It is direct experience where the mind’s ordinary attention can no longer grasp or direct what is known.
The phrase concerning bhava and nirbhava removes another mental division. Bhava may indicate conditioned becoming, while nirbhava indicates freedom from that becoming. At the level of this Anubhava, neither category stands as a separate object to be identified.
Basavanna does not replace bhava with a second position called nirbhava and remain within opposition. The distinction itself falls away in direct seeing.
The closing declaration names the living means through which this state became established. Prabhudeva is Allama Prabhudeva, through whom Basavanna says he has lived in Kudalasangama Deva.
Prabhudeva is not substituted for Kudalasangama Deva. His role is that of the realized Sharana through whom Basavanna’s life becomes grounded in the Lord.
The address to Chennabasavanna gives the declaration a witness. Basavanna does not present the experience as an unsupported private claim. He calls Chennabasavanna to see and recognize what has become true.
Lingayoga
In Lingayoga, Karasthala-seeing must pass from outward observation into the practitioner’s way of seeing. The Linga in the palm becomes the centre through which bodily change and mental movement are understood.
The practical direction is not to suppress the body or force the mind into blankness. It is to remain with the Linga until bodily distortion no longer commands perception and the mind’s categories no longer contain Anubhava.
Prabhudeva and Chennabasavanna also show that this realization remains connected with the living Sharana. Inner experience is deepened, revealed, and witnessed within that sacred relationship.
Editorial Commentary
Anga-vikara refers to alteration, disturbance, or limitation associated with embodied existence. The line does not deny the body; it states that bodily change no longer governs the vision.
The “furthest tip of the mind” should remain a source-bound image of the mind’s limit. It does not require the introduction of an anatomical centre or an external yogic system.
Bhava–nirbhava is a pair of opposing categories. The vachana places Anubhava beyond the need to establish either as a separate position.
Prabhudeva refers here to Allama Prabhudeva. Chennabasavanna is directly addressed as the witness. Kudalasangama Deva remains the Divine ground in whom Basavanna says he has truly lived.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 892 — Where the Mind and Body Find Their True Abode
In Sharana Vachana 892, Basavanna says that the body no longer rests in the mind and the mind no longer rests in the body. The body is drawn into Allama, while the mind is drawn into Chennabasavanna. With the former body–mind arrangement unsettled, Basavanna asks where a separate “I” can remain before Kudalasangama Deva.
This prepares Vachana 1119 closely. In the Sharana vachana, Allama and Chennabasavanna draw the body and mind away from their former self-centred ground. The result is sacred disorientation: the seeker can no longer locate himself through ordinary bodily and mental identity.
In Vachana 1119, that disorientation is resolved. Karasthala vision is no longer governed by Anga-vikara, Anubhava stands beyond the mind’s furthest point, and Basavanna declares that through Prabhudeva he lives in Kudalasangama Deva, with Chennabasavanna called to witness.
Advancing Vachana
Aikya Sthala Vachana 1121 — Behold the Vision Beyond All Divisions
Aikya Vachana 1121 repeatedly commands the seeker to see: what is here, what is beyond, this world and the beyond, and the Great Reality in which here and beyond have become one. It then calls for the Vast to be seen within the Vast and describes a gaze that remains steady and unwavering.
Vachana 1119 establishes seeing beyond bodily distortion, the mind’s limit, and the distinction between bhava and nirbhava. Vachana 1121 advances that vision by showing what becomes visible when those limits no longer govern awareness: “here” and “beyond” are no longer divided fields.
The Anubhava beyond mind in Vachana 1119 thus matures into sustained, direct seeing in Vachana 1121. What was first freed from bodily and mental limitation becomes an unwavering vision of the indivisible Vast before Kudalasangama Deva.
