Summary
Basavanna asks us to behold the condition in which all darkness and dimness have been removed.
Light becomes the throne for light, and light joins light. The nature of that meeting is known only to Kudalasangamayya.
Imagery & Symbolic Relevance
The opening image gathers all darkness into one field. Darkness is what prevents clear seeing and conceals what is present.
Basavanna adds dimness, or masaku. Dimness differs from complete darkness: something may be present and partly visible, yet remain indistinct. By naming both darkness and dimness, the vachana removes complete obscurity as well as partial obscurity.
The phrase “having removed” gives the movement. Darkness and dimness no longer cover the field that Basavanna asks us to see.
The command “see” is direct. The condition is presented for recognition rather than abstract explanation.
The next image is light becoming a throne for light. A throne is a seat of established presence and authority. Here the throne is not made of another substance; light itself becomes the seat upon which light stands.
The image therefore contains no contrast between a luminous occupant and a different supporting ground. The seat and what is seated share the same nature.
The phrase “light joined light” gives the final movement. Basavanna speaks of a kūṭa—a meeting, joining, or coming together.
The Kannada still uses the grammar of joining, but both sides are named as light. There is no image of darkness joining light, a lesser substance entering a greater one, or one element being destroyed by another.
The meeting is therefore one of light with light. The apparent distinction through which two lights could be spoken of is brought into a single luminous gathering.
The final declaration places knowledge of this joining with Kudalasangamayya alone. Basavanna does not claim to explain how the meeting occurs or define its final condition.
The exact movement is concise: darkness and dimness are removed; light becomes the throne of light; light joins light; and Kudalasangamayya alone knows that meeting.
Lingayoga
In Lingayoga, obscurity may remain either as complete unawareness or as partial, uncertain seeing. Practice must therefore mature beyond both darkness and dimness.
The throne-image gives the inward measure of establishment. Linga-awareness is no longer an occasional light appearing within another field; light itself becomes the ground of abiding.
The meeting of light with light also removes the claim that the practitioner possesses illumination as a personal achievement. The joining belongs to Kudalasangamayya’s knowing.
Editorial Commentary
Kattale means darkness.
Masaku means dimness, obscurity, or indistinctness.
Irava refers to the being, presence, or condition that remains after darkness and dimness have been removed. The Kannada does not explicitly name night in this line.
Simhasana means throne or royal seat. Light itself becomes the throne for light.
Kūṭa means meeting, joining, or gathering.
The final line is declarative: Kudalasangamayya Himself knows the meeting in which light joins light.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 731 — The Vow of Living Truth
Sharana Vachana 731 places the seeker under oath if the mind becomes two after sacred receiving. What is received must become inwardly undivided and firmly lived.
It prepares Vachana 959 by establishing non-division as the condition of truthful practice. In Vachana 959, this inward integrity deepens into the luminous image of light becoming the throne of light and light joining light.
Advancing Vachana
Aikya Sthala Vachana 1344 — When Linga Is Anga and Anga Is Linga
Vachana 959 presents non-division through light joining light, while leaving the mystery of that meeting to Kudalasangamayya.
Vachana 1344 advances the movement explicitly: Linga is Anga, Anga is Linga; Linga is Prana, Prana is Linga. Nothing remains to be shown as present or sought as absent; uninterrupted Linga alone abides.
