Summary
Basavanna places the whole range of his life before Kudalasangama Deva: danger, joy, and sorrow. He does not say that the Lord knows only suffering or only devotion. He says that the Lord alone knows every movement of his being.
The next line removes every secondary witness: “There is no other.” The Aikya source states that Vachana 390 relocates all validation exclusively in Divine knowing, after self-claim and spiritual claim have been burnt.
The final movement is complete re-rooting. Kudalasangama Deva alone is mother and father. This is not a rejection of human relationship, but the recognition that origin, nourishment, protection, and grounding finally rest in the Divine source alone.
Imagery & Symbolic Relevance
The phrase “my danger” gives the first field of experience. Danger includes fear, exposure, uncertainty, and helplessness. Basavanna does not hide this condition from Kudalasangama Deva.
The phrase “my joy” gives the second field. The Lord is not called only in distress. Joy too is known by Him. This makes the Divine witness complete, not selective.
The phrase “my sorrow” gives the third field. Sorrow, loss, and inward pain are also placed before the Lord. Basavanna gathers the full range of life: danger, joy, and sorrow.
The repeated statement “You alone know” gives the center of the vachana. The source explains that by naming danger, joy, and sorrow, Basavanna reveals Divine witness as comprehensive, not partial.
The line “there is no other” removes dependence on any second knower. No social identity, praise, lineage, role, or status can fully contain the inward truth. Only Kudalasangama Deva knows the whole.
The cry “Hara, Hara” gives the living utterance of recognition. It is not decorative speech. It is the cry that arises when no other support remains between the speaker and the Lord.
The second repetition, “You alone know,” confirms that this is not a passing feeling. Basavanna repeats the recognition so that the whole vachana rests on one truth: Kudalasangama Deva alone knows.
The line “You alone are my mother and father” brings the teaching to its deepest intimacy. Mother and father signify birth, nourishment, protection, formation, and grounding. Basavanna now places all these in Kudalasangama Deva.
The final name, “Kudalasangama Deva,” completes the movement. The vachana does not end with request, argument, or explanation. It ends with the Name, because the Name itself gathers the witness, source, and refuge.
Together, the lines move from lived experience, to sole witness, to no other support, to divine parentage. Basavanna stands wholly known and wholly sourced in Kudalasangama Deva.
Lingayoga
In Lingayoga, this vachana teaches the seeker to bring every state before the Linga without division. Danger, joy, and sorrow are not separate from practice; they are the field in which the Lord alone is recognized as knower.
The practice-point is direct: do not seek final validation from another witness. Let the need to be known, understood, or confirmed return to Kudalasangama Deva.
The Aikya source states that the Divine alone is the witness of all inner states and the true origin of existence. Therefore, the seeker’s movement is not toward external confirmation, but toward inward transparency before the One who already knows.
Editorial Commentary
This vachana should be read as intimate recognition, not as isolation. Basavanna does not deny the value of Sharanas, family, or fellowship. He shows that beyond all relations, only Kudalasangama Deva knows the totality of one’s being.
The line “You alone are my mother and father” should remain close to the source. It does not merely replace one family relation with another. It places origin, support, nourishment, and identity in the Divine source itself.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 1172 — The Betrayal Hidden Behind Sacred Names
Sharana Vachana 1172 supports this Aikya vachana by warning against invoking Guru, Linga, and Jangama while life remains governed by possessive attachment to the private circle of “mine.” The source clarifies that mother, father, relatives, wife, and those born with us are not rejected; the betrayal arises when all resources and concern remain bound within possessive belonging while sacred obligation is forgotten.
Aikya Vachana 390 carries this correction into its deepest form. In Sharana Vachana 1172, possessive attachment around family and private belonging is exposed. In Aikya Vachana 390, Basavanna no longer places final sourcehood in any secondary relation: Kudalasangama Deva alone knows, and He alone is mother and father.
Advancing Vachana
Aikya Sthala Vachana 391 — Holding Fast to Both
Aikya Vachana 391 advances this teaching within Aikya Sthala. In Vachana 390, Kudalasangama Deva alone is the knower of danger, joy, and sorrow, and the Divine alone is mother and father. In Vachana 391, that inward sole-witness recognition extends into a wider non-separation: the Divine does not come and go, and Linga and Jangama are held together without division. The Aikya source states that Vachana 391 extends the witness of Vachana 390 beyond inwardness into ontological non-separation.
Thus Vachana 390 establishes the Lord as the sole inward knower and source, while Vachana 391 shows that this same presence is not confined to inward witness alone. What is known within as “You alone know” becomes stabilized as living recognition of Linga and Jangama together before Kudalasangama Deva.
