Summary
Through repeated knowing, Basavanna’s eyes become auspicious. The delusion that what is one remains divided disappears, together with the turmoil of “I want” and “I do not want.”
Seeing becomes uninterrupted, the bustle of speech ceases, and the troubling play of division is removed.
Basavanna asks how he can compare the ocean-treasure of bliss that fills the minds of those who behold Him. Kudalasangama Deva, the Embodiment of Grace, removes Basavanna’s twofold karma and comes to receive him within Himself.
Imagery & Symbolic Relevance
The vachana begins with the repeated expression “knowing and knowing.”
The repetition shows knowing that has deepened through continued recognition. It is not a single conclusion reached and then left behind.
Through this ripened knowing, Basavanna says that his eyes became auspicious.
The eyes are the organs of seeing. Their becoming auspicious means that the transformation is revealed in perception itself: seeing is no longer governed by the former delusion.
The next movement concerns the illusion that what is one does not become one.
The wording preserves the tension between oneness and the thought that division still remains. Basavanna says that he no longer belongs to that delusion.
The following expression removes another divided movement: “I want” and “I do not want.”
Wanting reaches toward an object; refusal pushes it away. Together they create janjada—agitation, entanglement, or inner turmoil.
Basavanna says that he is no longer governed by this oscillation.
The phrase “a seeing that knows no interval” gives the next image.
An interval interrupts continuity. The gaze described here does not repeatedly appear and disappear; it remains without a break.
The vachana then turns from sight to speech.
The bustle of utterance ceases. Speech had carried excitement, movement, and the effort to express or distinguish. When direct seeing becomes uninterrupted, this verbal commotion no longer occupies the centre.
The phrase concerning the play and trouble of division gathers the earlier movements together.
Division had appeared through:
the delusion that oneness remained divided;
the opposition of wanting and not wanting;
interrupted seeing;
and the restless activity of speech.
The One who comes removes this distressing movement.
Basavanna then introduces the image of the ocean-treasure of bliss.
An ocean suggests immeasurable extent and depth. Nidhi, treasure, adds inexhaustible richness. The bliss is said to arise in the minds of those who behold Him.
Basavanna therefore asks: “To what shall I compare Him?”
The question does not seek another comparison. It acknowledges that no equivalent image can adequately contain this oceanic bliss.
The final action belongs entirely to Kudalasangama Deva.
He removes Basavanna’s ubhaya-karma, the twofold field of karma. The source does not separately enumerate the two, so the expression remains intact.
Having removed it, He comes to place, hold, and receive Basavanna within Himself.
The direction is essential. Basavanna does not contain Kudalasangama Deva; Kudalasangama Deva gathers Basavanna into His own being.
The complete movement is therefore:
knowing ripens;
sight becomes auspicious;
the illusion of division disappears;
wanting and refusal cease;
vision becomes uninterrupted;
speech loses its bustle;
the play of division ends;
bliss is revealed as an incomparable ocean;
both karmas are removed;
and Basavanna is received within Kudalasangama Deva.
Lingayoga
In Lingayoga, vision must mature beyond alternating glimpses. Linga-awareness becomes established when seeing is no longer interrupted by desire, refusal, or divided interpretation.
Speech also receives its proper limit. Words may guide practice, but they cannot replace the direct seeing in which their restless movement naturally subsides.
The culmination is entirely dependent upon grace. Basavanna does not remove his own karma or absorb himself into Linga. Kudalasangama Deva removes the obstruction and receives him within Himself.
Editorial Commentary
Aridu aridu means knowing repeatedly, fully, or through ripened recognition.
Kaṇṇige maṅgalavāyittu means that the eyes or seeing became auspicious.
The phrase concerning one not becoming one refers to the delusion of continued division. It should not be expanded into an independent numerical doctrine.
Bēku–bēḍa means “I want” and “I do not want.”
Janjada means turmoil, entanglement, or agitated conflict.
Eḍevariyada nōṭa means a gaze or seeing that knows no interval or interruption.
Nuḍiya saḍagara is the bustle, excitement, or commotion of speech.
Sukhada sāgara-nidhi means an ocean-treasure of bliss.
Ubhaya-karma means both or twofold karma. The two are not separately named in this vachana.
The final direction must remain exact: Kudalasangama Deva removes Basavanna’s karma and receives him within Himself.
Kṛpāmūrti means the Embodiment of Grace.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 215 — The Goldsmith’s Words and the Warrior’s Field
Sharana Vachana 215 distinguishes visible practice and polished speech from lived realization. Holding the staff is not the same as standing in the field of testing, and speaking about gold is not the same as working it.
It prepares Vachana 1010 by requiring inward truth to become lived experience. In Vachana 1010, this fidelity has ripened: direct knowing becomes auspicious sight, speech loses its bustle, division ends, and Kudalasangama Deva receives Basavanna within Himself.
Advancing Vachana
Aikya Sthala Vachana 1012 — Where the Unknowable Became Silence
Vachana 1010 shows verbal commotion ceasing when vision becomes uninterrupted and division ends.
Vachana 1012 deepens this silence. Knowing reaches what cannot be grasped through ordinary knowing; name and measure fall away, restlessness ends, and speech becomes silent in Kudalasangama Deva.
Thus the quieting of speech in Vachana 1010 advances into the fuller silence of what can no longer be named or measured.
