Summary
In this vachana, Basavanna questions the limits of knowledge, feeling, speech, and doctrine.
If he says, “I know through knowledge,” that reality remains beyond the reach of knowledge. How, then, can the unknown be known?
If he says, “I will join through bhava,” bhava itself becomes nirbhava. Once that state is reached, it cannot again be seen merely through bhava.
If he says, “It is beyond speech and mind,” how can the path that cannot be walked by speech be described?
Many words declare that the state is one. But who truly knows the reality of that word-cluster?
Basavanna asks whether there are two truths apart from the Paratattva called Kudalasangama Deva’s word. At the farthest limit of seeing, speech has no place. Therefore he prays: by Your grace, show compassion, O Prabhu.
Imagery & Symbolic Relevance
The vachana moves through a series of questions. Each question removes one possible claim.
The first claim is knowledge. Basavanna asks whether the unknown can be known by knowledge. Knowledge can guide, but the reality spoken of here is not an object held by knowledge.
The second claim is bhava. Bhava means devotional feeling or inward state. Basavanna does not reject bhava, but he shows its limit. When bhava reaches its completion, it becomes nirbhava, beyond the movement of feeling.
The third claim is speech and mind. If the state is beyond speech and mind, then speech cannot fully describe the path to it. Words may point, but they cannot walk the path in place of realization.
The fourth claim is doctrinal speech. Many words may say, “It is one.” Yet Basavanna asks who truly knows the reality behind those words. Repetition of oneness is not the same as realization of oneness.
The fifth movement is Kudalasangama Deva’s word. Basavanna calls this Paratattva, the supreme reality. This is not ordinary speech. It is the Lord’s truth, before which all other words must fall silent.
The final movement is vision reaching its limit. When seeing reaches the farthest point, speech no longer has a place. What remains is grace and compassion.
Lingayoga
In Lingayoga, this vachana teaches that the path cannot be completed by concept, feeling, speech, or doctrine alone.
Knowledge must become lived realization. Bhava must ripen beyond emotional movement. Speech must become silent before what it cannot contain. Doctrine must not replace direct Anubhava.
For Prasadi Sthala, this is central. Prasada is not seized by knowledge or speech. It is received through grace when the seeker’s claims fall away.
The proper posture is therefore humility before Kudalasangama Deva: not “I know,” not “I feel,” not “I have explained,” but “By Your grace, show compassion.”
Editorial Commentary
The Kannada is structured as a sequence of interrogations. This structure should be preserved because Basavanna is not building doctrine; he is removing false claims.
“Arivu” means knowledge or awareness. Here Basavanna questions whether the unknown can be mastered by knowledge.
“Bhava” and “nirbhava” should be kept as paired terms. Bhava is devotional or inward feeling; nirbhava is the state beyond such movement.
“Vangmanakkagochara” means beyond the reach of speech and mind. The phrase should not be over-expanded. Its function is to show the limit of expression.
“Paratattva” means supreme reality. In this vachana, Basavanna identifies Kudalasangama Deva’s word with that supreme reality.
The final prayer is decisive. Where knowledge, feeling, and speech reach their limit, Basavanna asks for grace and compassion.
Related Vachana
Maheshwara Sthala Vachana 327 — The Impurity Hiding in the Mind
Maheshwara Vachana 327 supports this vachana by warning that the claim “I have known the truth” becomes spiritually dangerous when knowledge turns into possession and pride.
In Vachana 1015, Basavanna questions whether the unknown can be known through knowledge and asks who truly knows the truth hidden in the many words that declare oneness. Both vachanas refuse the egoic claim of knowing and turn the seeker toward humility before Kudalasangama Deva.
Advancing Vachana
Pranalingi Sthala Vachana 1016 — The Fulness of Pranalinga
Pranalingi Vachana 1016 advances this teaching by showing that knowledge is fulfilled only through Anubhava and that the greatness of Pranalinga is known through Guru’s grace.
In Vachana 1015, knowledge, bhava, speech, and doctrine all reach their limit, and Basavanna prays for compassion. In Vachana 1016, this limit matures into Pranalingi fulfillment: awareness joins awareness, and what could not be grasped by word or mind becomes known through direct Anubhava and grace.
