Summary
After the Anubhava of the Self-Linga has come to him, Basavanna asks what remains of the distinction between Devaloka and Martyaloka.
The final question places the movement under Divine grace: once Kudalasangama Deva has become gracious, what room remains for delay?
Imagery & Symbolic Relevance
This vachana contains no material comparison. Its imagery is formed through two worlds, their apparent division, and the disappearance of delay after grace.
The Self-Linga is the first governing image. The expression gives Linga an intimate relation to the seeker: Linga is no longer approached only as something distant, external, or belonging to another realm.
The phrase “the Anubhava of the Self-Linga has come to him” marks direct reception. Basavanna speaks of a lived experience that has been obtained, rather than knowledge held only as teaching or formulation.
Devaloka, the world of the gods, forms one side of the central pair. It ordinarily suggests a sacred or Divine realm distinct from embodied mortal existence.
Martyaloka, the mortal world, forms the other side. It is the field of bodily life, change, limitation, and death.
Basavanna asks, “What is Devaloka? What is Martyaloka?” The repeated questioning loosens the authority of these names. Once Self-Linga Anubhava has arisen, neither term can continue to establish a separate spiritual field.
The word bheda gives the centre of the vachana. Basavanna asks what difference remains between the two worlds. The question does not require their names to disappear; it removes their power to divide realized experience into a sacred elsewhere and a mortal here.
The final movement belongs to Kudalasangama Deva. The Lord becomes gracious, and grace changes the relation to time and response.
Delay is the closing image. Delay creates an interval between what has been received and how it is lived. Basavanna asks whether such an interval can remain after Kudalasangama Deva’s grace.
The sequence is therefore precise: Self-Linga Anubhava is received; Devaloka and Martyaloka lose their dividing force; Kudalasangama Deva becomes gracious; and delay no longer has a place.
Lingayoga
In Lingayoga, the relation to Linga must become lived Anubhava rather than remain confined to worship, doctrine, or expectation.
When Self-Linga is directly experienced, sacred life cannot be reserved for another realm while embodied life is treated as spiritually separate. Linga-awareness must enter the present field of conduct, relationship, and action.
Grace also calls for immediacy. What Kudalasangama Deva has made known must become lived orientation without an interval between recognition and response.
Editorial Commentary
Svayalinga-Anubhava means the direct experience of one’s own or intimately received Linga. The expression affirms nearness and lived realization without turning the individual self into an independent deity.
Devaloka and Martyaloka remain the two named realms in the Kannada. Their spiritual division is questioned after Self-Linga Anubhava has arisen.
Bheda means difference or division.
Olida indicates that Kudalasangama Deva has become gracious or favourable. Divine grace remains the governing agency of the final line.
Ālasya means delay, slowness, or hesitation. Here it names the interval that can no longer stand after grace.
All three concluding movements remain interrogative: What is Devaloka? What is Martyaloka? After Kudalasangama Deva has become gracious, is there any delay?
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 1326 — Can the Child Call Its Own Mother Barren?
Sharana Vachana 1326 finds the true Varanasi in the living gathering of devotees rather than in external sacred form alone. It prepares Vachana 947 by relocating sacredness into lived devotional presence; Vachana 947 deepens this movement until Devaloka and Martyaloka no longer stand as divided spiritual fields after Self-Linga Anubhava.
Advancing Vachana
Aikya Sthala Vachana 960 — Inner and Outer, Self and World: One Alone
Vachana 947 removes the difference between Divine and mortal realms after Self-Linga Anubhava. Vachana 960 advances this recognition across the whole field of experience, where inner and outer, self and world, no longer stand apart before Kudalasangama Deva.
