Summary
The hidden truth of the Self becomes clear. With that recognition, the body no longer appears as a separate identity standing apart from the Divine.
Awareness settles in the feeling, “You alone.” Within this awareness, Basavanna’s devotion to Kudalasangama Deva and the realized state represented by Prabhudeva become one.
The vachana describes Aikya not as two separate beings joining, but as the disappearance of the division that made them appear separate.
Imagery & Symbolic Relevance
The vachana begins with the suluhu of the Self. Suluhu indicates a sign, trace, or revealing mark. The Self, which had remained hidden beneath bodily identity, now makes itself known.
This Self is not newly created. What was already present becomes clear.
The next line says that the body’s appearance falls away. The body itself does not disappear. What falls away is the belief that the body is an independent self with its own separate existence.
Until this recognition, the person thinks, “I am this body, and the Divine is elsewhere.” Once the Self is known, that division loses its ground.
The phrase “You alone” gives the centre of the vachana. Awareness no longer moves between “I” and “You.” Kudalasangama Deva alone fills the field of recognition.
This does not mean that Basavanna loses consciousness or that the visible person vanishes. It means that he no longer treats himself as a second centre standing apart from the Lord.
The final line brings Kudalasangama Deva and Prabhudeva together. Prabhudeva is not introduced merely as an admired individual. He represents a realized condition in which separate selfhood no longer governs awareness.
Basavanna’s Bhava of Kudalasangama Deva and Prabhudeva’s realized state become one. Devotion and realization are no longer two different conditions.
The movement is therefore simple: the hidden Self is revealed, bodily separateness loses its authority, awareness rests in “You alone,” and devotion to Kudalasangama Deva becomes one with the state revealed through Prabhudeva.
Lingayoga
In Lingayoga, the body is the field of practice, but it should not become the final identity of the seeker.
The seeker begins by worshipping Linga as the Divine presence before him. As awareness matures, the division between the one who worships and the Linga being worshipped becomes thinner.
The practical teaching is not to deny or neglect the body, but to release the claim, “I am only this separate body.”
The state described here cannot be produced by repeating “You alone” as an idea. It arises when the inward sense of separate ownership has genuinely fallen away.
Editorial Commentary
The “falling away” concerns the body’s separate appearance, not the destruction of the physical body.
The phrase “You alone” expresses undivided awareness. It should not be interpreted as the disappearance of ordinary functioning.
The reference to Prabhudeva is essential. The conclusion does not speak of an abstract union alone; it connects Basavanna’s feeling for Kudalasangama Deva with the realized state made known through Prabhudeva.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 1385 — The Bliss of Linga-Aikya
Sharana Vachana 1385 says that the harmony, fellowship, and bliss of Linga-Aikya became known through the grace of Kudalasangama Deva and through refuge in Prabhudeva.
Basavanna does not claim that he discovered or achieved this state independently. He acknowledges both Divine grace and the living guidance of the realized Sharana.
This prepares Vachana 1037 directly.
In Sharana Vachana 1385, Prabhudeva reveals the path and bliss of Linga-Aikya. In Vachana 1037, that revealed path has become Basavanna’s own direct condition.
What was first received through refuge and guidance is now established as the awareness of “You alone,” where the Bhava of Kudalasangama Deva and the state of Prabhudeva become one.
Advancing Vachana
Aikya Sthala Vachana 1196 — Beyond the Five Impurities
Vachana 1037 removes the body’s claim to separate identity and gathers awareness into “You alone.”
Vachana 1196 carries this recognition into the full field of sacred relationship. It declares that there is no difference between the devotee and Linga, or between the devotee and Jangama. The devotee’s body itself is understood as the dwelling of the Divine.
When Guru, Linga, Jangama, and devotee share life as one, division, separation, impurity, and sin have no place.
The continuation is precise. Vachana 1037 reveals inward unity: the separate bodily self falls away in the awareness of Kudalasangama Deva.
Vachana 1196 shows how that unity is lived. It removes separation not only within awareness, but also between devotee, Linga, Jangama, body, and shared conduct.
Thus the realization of “You alone” matures into a life in which no sacred relationship is governed by separation.
