Summary
Basavanna says that Linga cannot be understood as something that becomes attainable either in Adi, the beginning, or in Anadi, the beginningless.
The words “possible” and “impossible” both belong to a mind that still imagines Linga as a separate goal. Linga stands beyond these opposing judgments.
When Linga becomes an embrace and fullness continues without interruption, no difference remains between the seeker and Linga. Basavanna identifies difference itself as the seed of Bhava—the source from which separate identity and further becoming arise.
He therefore rests in the recognition that his Pranalinga is none other than Kudalasangama Deva.
Imagery & Symbolic Relevance
The vachana begins with Adi, the beginning.
Even within the field of beginning, Basavanna refuses to say that Linga is something to be attained. Attainment requires a person who seeks, a goal that lies elsewhere, and a movement connecting the two.
The reference to Anadi, the beginningless, removes the subtler version of the same idea. Even when the Divine is described as beginningless, the mind may still imagine that it must somehow reach or acquire that Reality.
Basavanna moves beyond both statements. Linga is not a distant object that becomes possible at one stage and impossible at another.
The expression “possible and impossible” represents two opposite judgments made by the mind. One says, “I can reach it”; the other says, “I cannot reach it.” Both retain the assumption that the seeker and Linga are separate.
Basavanna calls this language a sutaka, an impurity. The impurity is not in the ordinary use of words. It lies in allowing words to preserve a division that the vachana is removing.
The central image is Linga becoming an embrace—Āliṅgana.
An embrace brings what appeared separate into immediate closeness. Here, however, it is not merely a meeting between two bodies. It indicates that Linga is no longer approached from a distance as an object belonging outside the seeker.
The next phrase describes uninterrupted fullness. The experience is no longer limited to a moment of worship, meditation, or insight. No gap is left in which a separate self can stand apart and claim the experience.
Basavanna therefore asks, “Can there be a feeling of difference?”
The question carries its own answer. Where the embrace is complete and fullness is uninterrupted, the division between “I” and “Linga” cannot remain.
Difference is then called the seed of Bhava. A seed contains the possibility of further growth. In the same way, the thought “I am separate from Linga” gives rise to seeking, longing, possession, fear, and repeated becoming.
When that difference ends, the seed no longer produces further separation.
The final declaration is personal and direct: “My Pranalinga, You alone are.”
Pranalinga is not treated as something owned by Basavanna or placed between himself and Kudalasangama Deva. The Pranalinga through which life is known is recognized as Kudalasangama Deva Himself.
The movement is therefore from attempted attainment, to freedom from possible and impossible, to the embrace of Linga, to uninterrupted fullness, to the ending of difference, and finally to the recognition that Pranalinga is Kudalasangama Deva.
Lingayoga
In Lingayoga, the seeker may initially think, “I am here, Linga is there, and I must reach it.” Such discipline gives direction, but the sense of distance cannot remain the final condition.
This vachana asks the seeker not to treat Linga as a future possession or spiritual achievement. The very claim “I attained Linga” would preserve an attainer separate from Linga.
Practice matures when remembrance is no longer occasional and the Pranalinga-relation continues through the whole movement of life. The test is simple: does a separate claimant still stand apart from the Linga?
Editorial Commentary
Sādhya and asādhya mean possible or attainable, and impossible or unattainable. The vachana goes beyond both rather than choosing one.
The word sutaka marks the impurity created by divisive language. It should not be restricted here to conventional ritual pollution.
Āliṅgana means embrace. Its force lies in immediate non-separation, not in an additional physical or yogic technique.
Bhava here carries the sense of separate becoming generated by difference. The final line ends that difference by identifying Pranalinga with Kudalasangama Deva.
Related Vachana
Supporting Vachana
Sharana Sthala Vachana 808 — The Measure of True Dasoha
Sharana Vachana 808 names the measures of body, life, inner disposition, and speech. It then says that the measure of Pranalinga is rare and points to Tangatoor Marayya as the Sharana in whom this integrated condition is visible.
True Dasoha is therefore not limited to giving an external object. Body, life, Bhava, and word must all enter the way of Pranalinga.
This prepares Vachana 1045 directly.
In Sharana Vachana 808, the separate parts of life are gathered into Pranalinga. The body does not act in one direction while inward feeling and speech move elsewhere.
Vachana 1045 reveals the fulfilment of that integration. When Pranalinga fills life without interruption, difference itself disappears. What was established in Sharana as whole-life alignment becomes in Aikya the recognition that Pranalinga is Kudalasangama Deva.
Advancing Vachana
Aikya Sthala Vachana 1054 — Where No Division Remains
Vachana 1045 identifies difference as the seed of becoming. When Linga becomes embrace and fullness remains uninterrupted, that seed can no longer continue.
Vachana 1054 shows the lived result. Anguish subsides, longing becomes quiet, restless intention ends, and the true self is found. The distinction between inner and outer is understood and Basavanna remains without separation from Kudalasangama Deva through Divine compassion.
The continuation is precise. Vachana 1045 explains why division must end: difference produces further becoming. Vachana 1054 shows what remains when it has ended: no restless seeking, no inner–outer division, and no separation from Kudalasangama Deva.
