Summary
In this vachana, Basavanna repeats the warning: “It will not come, it will not come.” Bhakti does not come to the Bhakta who reaches toward another’s wealth or another’s woman.
It does not come to the sense-driven person who seeks Pashupati-vrata while remaining bound to objects of desire. It does not come to the one burdened by becoming.
Before Kudalasangama Deva, the teaching is direct: the hand that reaches outward in grasping cannot receive true devotion. Bhakti requires freedom from wrongful possession, sensual pursuit, and the burden of becoming.
Imagery & Symbolic Relevance
The repeated phrase “it will not come” gives the vachana its force. Basavanna does not present bhakti as something that can be forced into a divided life. Where grasping remains, devotion cannot settle.
Another’s wealth is the first object of grasping. It represents desire for what is not rightfully one’s own. Such reaching turns the Bhakta away from inward truth.
Another’s woman gives the second object of grasping. Basavanna places sensual transgression beside greed, showing that both disturb the ground of devotion.
Pashupati-vrata is then placed before the sense-driven person. A sacred vow cannot become real when the seeker remains ruled by sense-objects. The name of the vow cannot overcome the inward contradiction.
The one burdened by becoming is the final figure. Bhava becomes weight. As long as the seeker remains loaded with becoming, he cannot receive Kudalasangama Deva through grasping.
Together, the images show incompatibility. Bhakti does not enter a life governed by wrongful taking, restless desire, and the weight of becoming.
Lingayoga
In Lingayoga, this vachana teaches the discipline of non-grasping. The seeker must not confuse devotional identity with inward readiness.
A Bhakta who reaches toward another’s wealth, another’s woman, or sense-driven enjoyment divides the path within himself. The hand moves outward while the heart claims devotion.
Practice matures when this outward grasping is restrained. The seeker must stop seeking fulfillment through what can be taken, possessed, or enjoyed wrongly. Before Kudalasangama Deva, bhakti becomes possible only when the heart turns away from grasping and stands in inward integrity.
Editorial Commentary
The phrase “Pashupati-vrata” should be read here as a sacred vow or discipline connected with Shiva. Basavanna does not reject the vow itself. He rejects the contradiction of seeking such a vow while remaining a vishayi, a person governed by sense-objects.
The repetition “it will not come” is not merely divine refusal. It states a spiritual incompatibility: grasping and true devotion cannot stand together.
Related Vachana
Supporting Vachana
Bhakta Sthala Vachana 296 — The Currency of Grace
Vachana 296 supports this teaching by showing how small greed destroys immeasurable inner wealth. Not knowing the true source of bhakti, the mind becomes ruined by lesser gain. Vachana 771 carries the same warning into Maheshwara Sthala: the Bhakta who reaches toward another’s wealth, another’s woman, or sense-driven gain cannot receive the bhakti of Kudalasangama Deva.
Advancing Vachana
Prasadi Sthala Vachana 18 — The Triad of Attachment
Vachana 18 advances this teaching by showing how Māyā places gold, form, and earth before the unsettled seeker. Gold draws the mind toward wealth, form toward attraction, and earth toward possession.
Vachana 771 warns that bhakti will not come where grasping remains. Vachana 18 carries this into Prasadi Sthala by showing how outward objects must be received without possession, craving, or self-fulfillment before Kudalasangama Deva.
