Summary
In this vachana, Basavanna speaks of the mind he has nourished. Through speech and conduct, that mind rises into the feeling, “I am greater.”
The mind then clings to form, body, and wealth. These become supports for self-importance, attachment, and possession.
Basavanna sees that what was done before still follows him. If the same pattern continues, he asks what will become of him before Kudalasangama Deva.
Imagery & Symbolic Relevance
The first image is the nourished mind. Basavanna does not place the fault outside himself. He sees that the mind he fed has grown into pride.
The second image is superiority in speech and conduct. Pride does not remain hidden. It appears in how one speaks and how one moves.
The third image is clinging to form, body, and wealth. These become visible supports for comparison, attachment, and self-display.
The fourth image is past action following behind. What has already been done does not vanish. It remains close to the seeker as an unfinished burden.
The final question gives the vachana its urgency. Basavanna sees the danger of continuing in the same pattern and brings that fear before Kudalasangama Deva.
Together, these images show the growth of self-importance. The nourished mind becomes proud, expresses superiority in speech and conduct, attaches itself to body and wealth, and remains followed by the weight of its own action.
Lingayoga
In Lingayoga, this vachana warns that practice can be weakened by superiority. Speech and conduct may appear refined, yet still become fields where pride grows.
The body and wealth must not become supports for identity. When they are held as grounds of greatness, the mind moves away from humility.
The practical movement here is self-recognition. Basavanna sees the pattern before it continues further and places the danger before Kudalasangama Deva.
Editorial Commentary
This vachana should be read as a confession of subtle pride. Basavanna exposes the mind that turns speech, conduct, body, and wealth into grounds of superiority. The warning is severe because past action still follows, and continuing the same movement deepens the danger.
Related Vachana
Supporting Vachana
Bhakta Sthala Vachana 246 — The Anubhava Mantapa as a Model for Sacred Community
Vachana 246 supports this teaching by showing that devotion is harmed when pride, ownership, or superiority enters the meeting of devotees. The host must not behave as master; he must receive the bhakta through servant-conduct, humility, reverence, and shared dasoha. Vachana 40 carries this concern inward: the mind that has been nourished into superiority must be recognized and corrected before it turns speech, conduct, body, and wealth into instruments of self-importance.
Advancing Vachana
Prasadi Sthala Vachana 1002 — How Can I Claim to Have Conquered Māyā?
Vachana 1002 advances this teaching by removing the pride of spiritual conquest itself. Basavanna says that the world, samsara, forgetfulness, sorrow, and the release from tamas all stand within Kudalasangama Deva’s power. He therefore asks why he should claim, “I have conquered Māyā.”
Vachana 40 confesses the mind’s superiority in speech, conduct, body, and wealth. Vachana 1002 carries this into Prasadi Sthala by correcting the subtler pride that says, “I have conquered.” The movement is from recognizing ordinary self-importance to surrendering even spiritual self-claim before Kudalasangama Deva.
