Summary The sahaja one acts and gives without a separate sense of “I am acting” or “I am giving.” Action continues, but personal doership and ownership no longer govern it.…

Summary Basavanna asks what the condition of the body matters when the mind remains pure. Bodily suffering does not by itself determine spiritual truth. Likewise, the names “Linga-bhakta” and “Linga-sharana”…

Summary Basavanna traces a sustaining sequence: the body is held by Prakriti, Prakriti by Prana, Prana by Knowledge, and Knowledge by Guru. Guru, Linga, Jangama, and Prasada therefore belong to…

Summary Basavanna identifies five bodily faculties with the fivefold sacred relation: the tongue as Guru, the eyes as Linga, the nose as Achara, the hands as Jangama, and the ears…

Summary Basavanna declares that the five forms of sūtaka—impurity associated with birth, caste, bodily condition, leftover contact, and death—do not apply to the Linga-bhakta established in the Anga–Linga relationship. He…

Summary Basavanna addresses Kudalasangama Deva as the birthless Progenitor who brings beings forth yet remains changeless and untouched by samsara. He is the eternal true Reality, free from every bond…

Summary Basavanna describes how Kudalasangama Deva made him experience the working of the world-machine: clothing him in ignorance, fixing within him the conceit of “I” and “mine,” placing him on…

Summary Basavanna presents Jangama Seva in six inseparable forms: it is Guru-puja, Linga-puja, one’s very being, one’s truth, the Self, and the Eternal State. Because Chandayya lived with Jangama as…

Summary When the recognition that Jangama is Linga ripens, Basavanna asks what merit could equal the merit of that day. To see before his eyes the Jangama whose embodied life…

Summary The true devotee knows Jangama as Pranalinga. Therefore, Linga-Prasada cannot be received while Jangama-Prasada is excluded, nor can one doubt that Jangama-Prasada belongs to and is accepted by Linga.…