The word “anga” has been used by the Vachana-writers in many senses. It may refer to
1. Human body,
2. A part of the body,
3. Individual self, or
4. A person consisting of both the self and body.
In a special sense the individual is believed to become a part (anga) of Parashiva in the final stage of his spiritual journey. It is more proper to say that the aspirant realises in his mystic intuition that his whole personality is an anga (body or vehicle) of Parashiva (see [ANUBHAVA]).

The relation between anga and Linga (Parashiva) is conceived by the Vachana writers in three ways, depending on the meaning of the words ‘anga’ and ‘Linga’.

1. The word “Linga” is used on innumerable occasions to refer to Ishtalinga and the word anga to refer to the aspirant or any person. Taken in this sense, the term ‘relation’ means relation of the Ishtalinga to the person who wears it on his person.

2. In the strict metaphysical sense, the terms “anga” and “Linga” refer, respectively, to the soul and the Absolute (Linga or Parashiva). The Linga is all-pervasive and all-inclusive, and as such, it includes and subsists in, the anga. However, while the spiritually advanced seeker knows this relationship, the metaphysically ignorant does not.

3. That anga, the individual, is related to Linga as a part-space to the whole space is actually realised only by a Lingayat mystic (Shiva-Yogi). One who achieves this realisation has no fear of losing his relationship with Linga.

Note: Linga means Ishtalinga