Summary
Basavanna places the measure of merit and sin in Kudalasangama Deva’s approval: what pleases the Lord is merit, and what does not please Him is sin.
The Lord is known throughout the world, yet true knowledge of Him does not arise through public recognition alone. Only the one upon whom He bestows grace truly knows Him.
That graced person is blessed and becomes a purifying presence in the world.
Imagery & Symbolic Relevance
The contrast between merit and sin opens the vachana. Basavanna does not define them through personal judgment, social praise, or religious calculation. Their measure is whether they accord with Kudalasangama Deva.
The statement that the Lord is known throughout the whole world gives a broad field of recognition. His name or presence may be widely acknowledged, but such acknowledgment is not yet the same as knowing Him.
The next line gives the decisive distinction: the one favoured by the Lord is the one who knows Him. Knowledge here is not presented as self-acquired mastery. It depends upon Divine grace.
The repetition of “the one favoured by You” joins knowledge and blessedness. The person who knows the Lord through grace is called dhanya—blessed or fulfilled.
The final phrase, “purifier of the world,” shows the effect of that grace beyond the individual. The graced person does not remain spiritually significant only for himself; his presence becomes beneficial to the world.
The vachana therefore moves from Divine approval, to worldwide acknowledgment, to grace-born knowledge, and finally to blessed and purifying presence.
Lingayoga
In Lingayoga, the seeker must not make personal preference the measure of right and wrong. Conduct must be examined in relation to what is acceptable before the Linga.
The vachana also restrains the claim to spiritual knowledge. Knowing Kudalasangama Deva is not merely the result of study, reputation, or self-effort; it is received through His grace.
When such knowing arises, it becomes visible in the person’s life. Grace does not end in private experience but bears a purifying influence in the wider world.
The practice-point is direct: seek to live in a way pleasing to Kudalasangama Deva, and do not claim knowledge of Him apart from His grace.
Editorial Commentary
The vachana does not state that merit and sin are possessions of the Lord. Its meaning is that merit is what accords with Kudalasangama Deva, and sin is what does not accord with Him.
This does not remove ethical discernment; it places discernment in relation to the Lord rather than personal preference.
The phrase “purifier of the world” indicates the effect of the Lord’s grace upon the person, not a claim made by the individual.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 863 — Beyond Merit and Sin — The One Who Sees Clearly
Sharana Vachana 863 examines merit and sin together and asks who claims them. The body and life cannot stand as their final owners, and the Sharana sees through the self-claim that says, “I am the doer and receiver.”
This prepares Vachana 506 by weakening personal ownership of moral worth. Sharana Vachana 863 removes the false claimant; Aikya Vachana 506 places the true measure of merit and sin in what pleases Kudalasangama Deva.
Advancing Vachana
Aikya Sthala Vachana 1269 — Beyond Merit and Sin
Vachana 506 still names merit and sin, but places their measure wholly in Kudalasangama Deva’s approval and grace.
Vachana 1269 carries this further. Basavanna no longer remains occupied with merit, sin, heaven, or hell. Having become Shiva’s Sharana and worshipped Kudalasangama Deva, he becomes pure, blessed, and free from anxiety.
Thus, the Divine measure established in Vachana 506 advances into freedom from spiritual calculation in Vachana 1269.
