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y. Sanmukha Svän
i
, another vacana-writer says,
All my acts are your acts; All my words are your words; All my sights are your sights; (etc.) 48
Mystics enjoy bliss (amanda) not only in the mystic state, but in the wakin Siste is especially by spo ntaneously surrendering themselves completely to Linga
is called sarana b ecause of his complete surrender. Just as a traditional wif
her all to her husband and regards her husband's happiness as he ess. so also the sarana, who has had mystic experience, surrenders himsel
civ 10 Linga and regards Linga's happiness as his happiness. Just as hi: chce is called sivānu b hava or lingānubhava, his bliss enjoyed during and after cxperience is called lirigananda or śivānanada. The bliss is incomparable". Once
tonces this supreme bliss he belittles all kinds of sensual pleasures
6. Aikya-sthala:
L'analingi learns, not from somebody but from his own mystic intuition, that he in the parate from, but on ly anga (part) of, Linga. Yet there is a sense of T left in
m. In the sarana state h e sacrifices that sense also. But that is only temporary. Siseralmeditations assure h im that he is not separate from Linga, but one with Linga. in ther words, he becomes an aikya or lingaikya (one who has identified himself with !na). The several unity exp eriences take away from him the sense of T' (subject) as Hront of which he loses the sense of object also. That is, he lives in a state, which Inscends the subject-object duality. He is not aware of himself as distinct from God
in compares the original u n ion to the merging of a river in a sea, to the melting of a haitstone in a pond, to ghee u niting with ghee, etc.''. Since the soul (arga) and Linga te substantially the same, the ir union becomes inseparable and indistinguishable. To
is the point of indisting uishability of anga and Linga, Tõntada Siddhalinga Svavogi argues that the golden ornaments when melted would not become gold again untess they came out of gold ; similarly, Basavanna, Cennabasavanna, Allama Prabhu and others would not becom e Linga again unless they evolved from it. For this
asen the union is called sartzarasya or linganga-samarasya. The concept of samarasya is, therefore, different from the Agamic concept of sayujya, according to which, the
bevated soul does not unite w ith Siva indistinguishably, but remains separate from bin, although it enjoys enduring companionship with him.
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