|| Shrihi ||

mahimA of ankithanAma (OR) Glory of God & Guru 
By shrI thandhe vEnkatEsha viTaladhAsaru

(Shishyaru of shrI uragAdhrivAsa viTala dhAsaru &
prashishyaru of shrI tandhe mudhdhumOhana viTala dhAsaru) 


1.Meditate on the Mighty Import of your 'ankithanAma' - 
because there in and there only lies the key to the 
misery safe in which the Soul has been locked by 
shrI hari in accordance with the karma of the jIva. 

The anikatha is filtered essence of 'janmAnthara puNya' 
and is an indication of the high Stage of sADhana to 
which the Soul has attained. 

It is the passport to 'Antharangika sADhana' in the 
Soul's pursuit of 'paramathma thathva (sUxma thathva)'. 

It relieves the adhikAri from much of the dead weight 
of prakRuthi and its vicious circles. 

It is the measure of 'thapa:phala' which gurUjI has 
endowed you with. It is the Emblem of 'gurvanugraha'. 


2. The jIva in the sRuShti is made up of the 'asvathanthra 
thathvagaLu' - "chEthana" and "prakRuthi" which are 
entirely different from one another. Despite the 
"virudhDha Dharma" of the two, by His "aghatithaghatanA 
sAmarThya", the lord has superimposed the prakRuthi as 
the Soul. "prAvaraNa rUpadhali sAvakAshadhi pondhi 
ippudhu bhagavadhichChyeyali" - in order that karmAvarka 
of the jIva might be annihilated through the inevitable, 
but very necessary processes of births and deaths and 
'phalAnubhava'. 

3. To know and to practice, forget not that the prakRuthi or 
dhEha is only a means to an end and never the end in 
itself - This is the first spiritual triumph over matter. 

To hold the needs of the body subservient to those of the 
Soul is the next and to disengage oneself from prakRuthi 
or thriguNa kArya is absolution from samchithAgAmi which 
is the finale on this side of the viraja. 

4. Since jIva in sRuShti is a 'niShkriyachEthanAbhAsa' 
rendered incapable of action by the karmAvarka and by 
the navAvarNAthmaka prakRuthi, he has only his svarUpA- 
jnAna and ichchA to meditate upon or to speculate by. 
Even this is only theoritical, because as this jnAna and 
ichchA pass through the AvaraNagaLu, they get mixed up 
with vRuththijnAna or physical Consciousness and becomes 
dimmer and dimmer, finally changed out of resemblance to 
the arch type in the swarUpa as these emerge into the 
'mAyAmOhitha bahuchithra jagaththu' of this Existence. 
Moreoever the AvaraNagaLu made up of the permutation 
and combination of thriguNa and entirely opposed to 
'sachchidhAnamdha svabhAva' of the svarUpa, insist on 
manifesting their own features at any cost by virtue of 
Physical necessity and their own sThithva. 

5. Since the body is jada and so distinct from jIva, the 
dhEha owes no allegiance whatsoever to the jIva and the 
Soul being an asvathamthra thathva, it cannot hold sway 
over it. Thus though the body is necessary for the Soul, 
it is by its very nature dependent of the Soul and beyond 
its control. This gives rise to the necessity of manning 
the body in motion and procure for it the credit of being 
a living organism. Hence "chEthananna pididhu achEtha- 
nanna mAduve, achEthanannu pididhu chEthanannu mAduve". 

6. The ties that bind the body and Soul is in truth 'bhagava- 
dichChe', but the Soul on account of the Ego has tagged 
itself on to it by its prakAshathOvyApthi. They are done 
in and through the body by the thAthvikaru in the name of 
the jIva and for its benefit, under ofcourse the all 
dominating vyApakathva, sThApakathva, prErakathva, vashathva 
of Lord shrI hari, hence the term nOdi nOdisuva, etc....... 

7. When the jIva and prAKruthi are thus brought into unision 
by the desire of shrI hari, the Ego of the jIva arrogated 
to itself the Propriety and personal rights over the body 
and thus unwittingly became a Victim of the thriguNakArya 
of the body and to all the dhwandhva which flesh is heir to. 
The jIva has neither thirst nor hunger. 

Yet you know how the world is hankering after nothing else 
and has developed tremendous sciences and arts of living -
ajnAna and ahamkAra cannot go further. 



GURU is the bedrock on which the spiritual edifice is 
raised. Without his 'anugraha', all is darkness and worry. 
For one who has secured his 'anugraha', All is bright and 
joy. The paramount duty of sathvika is to MEDITATE upon 
the sweet name and derive from his GURU and imbibe by means 
of unostontatious bhakthi, his spiritual ecstasy and belief. 
Unflinching belief and self surrender are virtues esstential 
to attain his efficacious 'anugraha'.