Summary
In this vachana, Basavanna exposes the contradiction between outer religious sign and lived conduct.
He gives a harsh image: a knife in the left hand, flesh in the right hand, a pot of liquor at the mouth, and a deity at the neck. The person bears a sacred sign outwardly, but the hands and mouth are engaged in violence, indulgence, and intoxication.
Basavanna then asks whether such a person can be called Linga or Sangama. The answer is implied: sacred words and worn signs do not make one inwardly joined to the Linga.
The final phrase is severe. Basavanna calls such persons “mouth-lingis.” Their Linga remains at the level of speech and outward declaration. It has not become lived truth.
The teaching is direct: the Sharana must not let the Linga remain only at the neck or in the mouth. Conduct, speech, and inward relation must become truthful before Kudalasangama Deva.
Imagery & Symbolic Relevance
The knife in the left hand is the first image. It suggests harm, violence, cutting, or readiness to injure. Basavanna places it in the hand, the field of action.
The flesh in the right hand is the second image. It points to indulgence and bodily appetite. The two hands together show conduct that has not been transformed by the sacred sign being worn.
The pot of liquor at the mouth is the third image. The mouth is the place of speech, invocation, and calling the Divine Name. Here it is occupied by intoxication. This makes the contradiction visible.
The deity at the neck is the fourth image. The sacred is worn outwardly, close to the body, but the rest of the person’s life does not align with it. Basavanna does not reject the sign; he rejects the contradiction between sign and conduct.
The question “Shall I call them Linga? Shall I call them Sangama?” is the central test. A person may wear the mark and speak the word, but the question is whether life has become worthy of that name.
“Mouth-lingis” completes the criticism. The term points to those whose devotion remains in the mouth. They may speak of Linga and Sangama, but the word has not entered conduct.
The movement of the vachana is therefore from hand, to mouth, to neck, to sacred naming, and finally to the exposure of mouth-only devotion before Kudalasangama Deva.
Lingayoga
In Lingayoga, this vachana teaches integrity between outer sign and lived life.
The seeker should ask: is the Linga only worn, or is life being shaped by it? Does the mouth speak sacred words while action follows another direction? Do the hands, speech, and inward movement stand together before Kudalasangama Deva?
For Sharana Sthala, the practice-point is clear: do not become a mouth-lingi. Let the Linga move from outer sign and speech into conduct, restraint, and truthful living.
Editorial Commentary
In Lingayoga, this vachana teaches integrity between outer sign and lived life.
The seeker should ask: is the Linga only worn, or is life being shaped by it? Does the mouth speak sacred words while action follows another direction? Do the hands, speech, and inward movement stand together before Kudalasangama Deva?
For Sharana Sthala, the practice-point is clear: do not become a mouth-lingi. Let the Linga move from outer sign and speech into conduct, restraint, and truthful living.
Related Vachana
Supporting Vachana
Pranalingi Sthala Vachana 961 — The Descent of Linga into Prana
Pranalingi Vachana 961 supports this teaching by saying that Linga must not remain only on the body, but must become inwardly joined with prana. It also presents Jangama as Mukhalinga, the living face of Linga, through whom the seeker is disciplined, protected, and freed from samsara’s hold. This supports Vachana 720 directly. Vachana 720 exposes those whose Linga remains at the neck and in the mouth while conduct contradicts it; Vachana 961 gives the supporting correction: Linga must enter life-breath and become living realization, not remain outer mark alone.
Advancing Vachana
Aikya Sthala Vachana 1166 — Kriya Is the Body, Jnana the Life-Breath
Aikya Vachana 1166 advances this teaching by joining action and knowledge. It says that in Kriya there is the relation of Anga and Linga, and in Jnana there is the relation of Linga and Jangama. For the fulfilled Sharana, Kriya becomes the body and Jnana becomes the life-breath; the body becomes Linga and prana becomes Jangama. This is the natural advancement from Vachana 720. Vachana 720 condemns mouth-only devotion where sign, speech, and conduct remain divided. Aikya Vachana 1166 shows the completed state where action, knowledge, body, life-breath, Linga, and Jangama no longer stand apart before Kudalasangama Deva.
