ANANYA BHAKTI

(CHASTITY IN DEVOTION)

DEVOTION, ABSOLUTE AND PURE TO NARAYANA AND HIS MEN

(H.H Sri S.A.R. Prasanna Venkatachariar Chaturvedi Swamy)

(Published in “ACHARYAN” Nov. 2003 issue)

1. Bhakti, Anya Bhakti and Ananya Bhakti:-

Devotion – „bhakti‟ is a higher form of love shown with a deep yearning to render service
considering all actions as parts of such service, sparing no efforts.

'Let not my mouth praise anyone else but Him. Let not my hands worship anyone else but
Him. Let my legs, eyes and ears do their respective functions only for His sake‟.

Thus, devotion is offering completely one‟s self and body including all its constituents to
render services to God on the basis of deep love towards Him.

The devotion shown towards entities other than the chosen god is known as „anya bhakti‟

The lord for the element rain is „Indra‟. The lord for the element fire is „Agni‟. Similarly the
lord for all souls „atma‟ is „paramatma‟. The other divine forms („devatas‟) do not have any
lordship over the „atma‟ because they too belong to the cadre of „paratantra‟ dependent
souls only.

Any devotion shown towards other entities, who are not the lords of the souls, is „anya
bhakti‟.

„One, who shifts loyalty from one‟s legitimate Devata to another, runs the risk of being
abandoned by the former and rejected by the latter. He does not gain any spiritual
ascendance, but acquires more sins.‟
The Vedas clearly confirm who is the „Swami‟, the Lord of the „Atmas‟.

(„YA ATMANI TISTHAN ATMANAMANTARO YAMAYATHI YAM ATMA NA VEDA‟)

(„SA ESA SARAVABHUTANTARATMA APAHATAPAPMA DIVYO DEVA EKO NARAYANA‟)

The one who is the exalted „Atma‟ Himself, who pervades the whole universe as „antaryami‟,
the One who is beyond all possibilities of sins; He is therefore the one and only one
„paramatma‟ Sriman Narayana.

The scriptures say that the internal animating commander of the „atma‟ is Sriman Narayana.
The term „anya‟ indicates the extraneous „devatas‟ other than Narayana. „Anya bhakti‟ is
devotion shown towards extraneous entities, other than the „paramatma‟, Sriman Narayana.

The devotion wholeheartedly shown to Sriman Narayana and only to Him and not to any
other god is „an-anya bhakti‟ – „ananya bhakti‟

2. Object, Means & Benefit:-

Accepting Sriman Narayana as the Paramatma, as the real Supreme Lord is the first
requisite („Devata‟). However worship of the other forms of the ephemeral pervasions of
Sriman Narayana such as Dhanvantri or Parasurama etc., is not recommended for seekers
of liberation („Mumukshus‟).

The true „ananya bhakti‟ consists of not resorting to anyone else as the „enabling means‟
(„sadhanam‟) except Him.

Further, if one asks, from Sriman Narayana anything else as the resultant benefit
(„prayojanam‟) except Him, one‟s „ananya bhakti‟ gets polluted.

It could be possible to remain devoted to Sriman Narayana and refrain from worshipping
other divine forms of demi-gods. But it is not so easy to refrain from other enabling means
(‟sadhanams‟) like the daily „japams‟, „tapams‟, „homams‟, „sthothrams‟, „mantra upasanas‟
etc., and it is equally impossible to refrain from enjoying the resultant worldly or celestial
benefits („prayojanams‟), obtained as a consequence.
When we cook at home, we do not look at the fire as „Agni Bhagavan‟. When we drink
water, we do not take it with the feeling that it is „Varuna Bhagavan‟ When we enjoy the
breeze, we do not associate it with „Vayu Bhagavan‟‟. A „Vaishnava‟ even when he sees the
manifested forms of other „Devatas‟ in the above manner does not prostrate before them
but merely considers them as the benediction of his Lord Sriman Narayana through these
„Devatas‟. He aligns himself with the worldly order without the guilty feeling of
„Devatantarams‟ worship of other demi gods.

A true „Vaishnava‟ worships Sriman Narayana by means of Pooja, Japam, Sthothram,

Tapam etc., as a natural devotional activity, on account of „Achitvyavriti Vesha‟ spontaneous
actions of a purified soul. His actions are un-conditional without any „Sadhana Buddhi‟
„Chaitanya Prayojanam‟ benefit of the ultimate wisdom. He does not propose any conditions
asking for resultant benefits. He may enjoy the worldly pleasures made available to him as
the grace of the Lord, without the „Prayojana Buddhi‟ that he obtained them because of his
devotional actions.

A true „Vaishnava‟ should aim at having the Lord himself as the resultant benefit
(„prayojanam‟), the provider („Devata‟) and as the enabling means („sadhanam‟)

3. Ananya Bhaktas – three categories.

There are three categories of devotees who pursue the path of Ananya Bhakti. The first
types are those who refrain from worshipping any other God except Sriman Narayana in all
His forms. The devotion of all the Alwars and Acharyas falls in this category.

The ones falling under the second type are those who worship one particular form of
Narayana only to the exclusion of His all other forms. The exclusive devotion of
Thiruppanalwar towards Lord Ranganatha and Ananthalwan towards Lord Srinivasa belong
to this category.

The third and final category, are those who worship exclusively their preceptors, „Acharyas‟
and their fellow devotees „Bhagavatas‟ of Lord Narayana. The dedicated devotions of
Madhurakavi Alwar towards Nammalwar, Vaduganambi towards Ramanuja and Pinbazhagiya
Perumal Jeeyar towards Nampillai belong to this category.
For showing the route to the genuine aspirant, the Lord Himself nurtures the taste to the
devotees depending on their inclinations either towards Himself in all the forms or in one
form only or towards the „Acharyas‟. Though al these three types of Ananya Bhakti are
equal in effect, the third category is more glorified as the ultimate stage, „Charama Parvam‟
on account of the greatness of the „Acharyas‟ and „Bhagavatas‟.

4. Ananya Bhakti – Approach:-

This path of „Ananya Bhakti‟ is approached by the devotees for three reasons.

The first types are those who do it because the scriptures say so.

The learned scholars have probed deeply into the scriptures and have found that Sriman
Narayana alone has the potency to bestow ever – lasting benefits to His devotees, including
liberation from the repeated cycles of births and deaths-„Moksham‟.

BRAHMANAM SITIKANTHANCA YASCANYA DEVATASMRTAH

PRATIBUDDHA NATE VANDE YASMAT PARIMITAM BALAM

„The knowledgeable people refrain from worshipping other demigods like Shiva and Brahma
because of their limited ability to bestow only short term benefits of lesser significance‟.

This type of devotion is called as („uth‟) underscores the limited ability of the lower gods and
the greatness of the supreme.

The second type of devotees, are those with clarity about the truth that the lord of their
soul is Sriman Narayana only. It is known as „Svaroopa Gnanam‟ the realization of the
Reality. They will surrender their souls only to Him and no one else and accept whatever He
gives in return.

YONYATHA SANTAMATMANAM ANYATHAPRATIPADYATE

KIM TENA NA KRTAM PAPAM CHORENA ATMAPAHARINA

„To declare (a) that this „atma‟ (which truly belongs to Lord Narayana) does not belong to
any Master at all is „Nireeshvara Vadam‟ (b) that it is fully independent and recognizes no
Lord is „Svatantriya Vadam‟ and (c) that it belongs to some other demi-god is
„Anyaparatantriya Vadam‟ Pursuit of all these three ideologies means committing such a
serious sin, what other heinous offence has been left out?

If one remains very loyal to his King, wife and family members and carries out all his duties
to one and all most faithfully, but commits the folly of surrendering his „atma‟ to some other
demigods and not to the real Lord to Whom it truly belongs, it amounts to strangulating
one‟s wife after decorating her with beautiful saris and jewelleries.

The second category of „Ananya Bhaktas‟, refrain from committing the above sins. They are
clear that this „atma‟ is the property of the Lord; this has to be carefully protected and
handed over to Him who is the real Master. The type is a greater „uttara‟ form of devotion,
which emphasizes the relationship between the „atma‟ and the „paramatma‟.

The Alwar says

„Regardless of the returns one gets, it is essential to remain clear that the Lord of this
„atma; is Sriman Narayana only and that approaching any other demigod accounts to
debasing the purity of one‟s „atma‟, analogous to adultery‟

The third category of „Ananya Bhaktas‟ emphasizes the emotional association between them
and their preceptors („Acharyas‟) and the other devotees („Bhagavatas‟).

There was a devotee by name Tripuradevi; who was asked why she was not worshipping
any other deity. Her reply was “whatever our master Ramanuja states, is sacrosanct for us.
If he asks us to worship even a lower demigod, we are ready to comply. We have no
conviction of our own except what out „Acharya‟ states”.

On another occasion, Koorathalwan, another great devotee of Ramanuja, replied for a

similar query, “My preceptor Ramanuja has not been to such other temples. If he goes, we
shall also be following him".

Even though they were erudite and enlightened to quote from all the scriptures about the
supremacy and sovereignty of Lord Narayana as the real Lord, these types of devotees had
put aside all such knowledge and understanding and surrendered un-conditionally to their
preceptors (Acharyas) only and followed their practices („Anushtanams‟) unquestioningly.

YADYADACARATI SRESHTHAH TATHADEVA ITHARE JANA

„Whatever the elders of the devotees say and do, those alone shall be the guiding principles
for the rest of us‟

The above is the third category of „ananya bhakti, which is regarded as the ultimate
„Uttama‟.

5. Ananya Bhakti – Details

Now we shall look at some special characteristics of „ananya bhakti.‟

There are some worships followed in some families in villages, claimed to be traditional of
lesser demigods, termed as „Kula Deiva worship‟ (family God). The real and original
ancestry for mankind commences with Brahma (Creator), Rishis (Genitors) and Manu
(Primogenitor). It is erroneous to identify or recognize any sub-ancestry other than these
fundamental lineages. Worship of any other „kula deivam‟ is an after-thought practice,
caused by cultural and social influences at the local levels at lesser level of culture.

Even if followed for numerous years, these practices of worship are unauthentic and
undesirable. A disease that may be associated with a man for a number of years would still
be an infliction only whereas the remedy even if consumed for a shorter duration, remains a
remedy.

"Worship of such newly created demigods as „kula deivams‟ is analogous to the immature
play of children deifying, decorating and anointing their dolls, ignoring their real mothers
who alone should be treated with such honors‟.

All mankind belongs to one ancestry and the real Lord of this mankind is Sriman Narayana
only.
He states in the Bhagavad Gita,

MATTATSARVAM PRAVARTTATE

(“Everything gets created from Me")

As one concedes the facts of progresses and evolutions in the material realms from the
previous centuries to the present, so also one should realize the progresses and evolutions,
in the spiritual realms as well. the un-authentic and incorrect practices of worship of the
demigods in the villages in the name of the „Kula deivams requires rejection, as we
recognize the identity of the real Lord.

The Vedic scriptures state

TASMAI DEVA BALIMAVAHANTI

„These demigods extent their offering and worship their own devotee who corrects his path
and starts worshipping the real lord, Sriman Narayana‟

Thus one major obstruction in the path of „ananya bhakti‟ is the worship of the village
demigods, „Kula deivam‟ and one has to remain wary of this.

The second characteristic feature of „ananya bhakti‟ is as follows:

The Vedic scriptures refer to a number of other divinities, besides Sriman Narayana. There
are also temples for other divine forms, „devatas‟. Often it is asked, why the divine forms
described in the Vedic scriptures are acceptable to all while the divine forms installed in the
temples are not accepted?

The answer lies in the Vedic hymn.

VEDAISCA SARVAI: AHAMEVA VEDYA

"The Lord is present as Indweller (antaryami‟) within the core of all the divine forms
described in the Vedas”.
Temples are created for the well being of entire communities, bestowing them all types of
material benefits by the worship of different kids of gods and demigods.

Man goes to the sea for various objectives, one for fishing, the other for extracting salt and
the third for diving to get pearls. They do not use the same types of means nor reach the
same depths of the sea.

Similarly there are five types of devotees. (a) „Astika‟ – who has faith in a form of divinity;
(b) „Bhakta‟ who has love and devotion to his form of god. (c ) „Prapanna‟ who has
surrendered to his god form; (d) „Ekanti‟ – who has firmly gripped the form as his ultimate
refuge and (e) „Paramaikanti‟ – who renders al devotional service to the form without any
expectations of resultant benefits.

All these five types of devotees go to worship in the temples. Since their needs and
expectations are quite varied, their worship in different divine forms in temples is also in
accordance with their approach.

The temple worships are followed on the principles of „Ishwara tattva‟ and not the
„Antaryami tattva‟.

The Shiva described in the Vedas is different from the Shiva worshipped in the temples. For
example, in the temples, the worship of Shiva is based on the claimed supremacy of the
respective divine forms based on the „Saiva agamas‟.

The Shiva referred in the Vedic scriptures ultimately points to the „antaryami‟, Lord
Narayana who is seated within him. Such is not the case in the worship of Shiva in the
temples.

Worshipping to real lord Sriman Narayana in these other temples on the basis of the
„antaryami tattva‟ may be feasible as an outcome of perspicacious contemplation as well as
high level of devotional ecstasy, which however is practicable for great Yogis and Rishis
only.
6. Ananya Bhakti – The Culmination:-

Thus to conclude, „Ananya Bhakti‟ is decidedly the highest and the noblest goal of spiritual
evolution. Certainly that must be the destination for all aspirants of spiritual knowledge.
Even in wisdom, it is the highest goal.

Even in devotion, one‟s liberation and spiritual search, whatever may be the aspiration of a
person, the ending is in „Ananya Bhakti.‟

It validates the perfection of the soul and re-affirms total dedication and honesty at the
spiritual level.

Since it is such a glorious goal, each and every person must aspire for it, without thinking of
his capacity or existing position.

It is not our mistake if we do not possess virtues, because these things are governed by the
perpetual cycle of one‟s own „karma‟. But the perpetual cosmic circle governs what we
choose to do in terms of actions and piety and nobility.

It is not one‟s mistake if one does not possess these qualities. But it will be one‟s greater
mistake if one does not aspire for it.

Regardless of one‟s attainments, one must crave, try and cry to acquire the qualities of
„Ananya Bhakti‟. One must realize that such a possession alone must be the goal and
purpose of one‟s life.

How to possess it? Associations and frequent contacts (proximate and physically present)
with persons of dedicated devotion have strong permeating influence. If one comes in
contact with another person with an infection, the disease immediately gets transferred.
Similarly, if one sees a person who is intoxicated by „Ananya Bhakti‟ naturally, on account of
contagious spreading, it will make one fall into the same pit of devotion, which however,
here is the pit of nectar.

Persons who are having 'Ananya Bhakti‟ are very effectively infectious enough to spread the
same idea, same zeal and the same depth to their associates.
One must also understand that mixing with (i) persons who are not having this types of
staunchness or (ii) persons having some other type of misleading faith or (iii) persons who
prevaricate without having any staunch adherence to any one path but follow all types of
faiths simultaneously with a false and erroneous feeling of nobility, will dilute and harm the
efficacy of „ananya bhakti.‟

All these three types of people have to be scrupulously shunned because they will distract
and confuse the devotees from their steadfast loyalty to their „ananya bhakti‟.

There is an instance narrated in the life of Alavandar when he waited at the outside
precincts of the Periya Koil (Srirangam Temple), there was a lady already worshipping
inside. He avoided entering till she came out stating that the lady was a „anya
prayojanaparai‟, a seeker of other lesser benefits, who must be shunned cautiously. Even
the greater persons with significant spiritual immunity, were afraid of mingling with other
types of devotees with baser objectives that could dilute their staunchness.

One must vigilantly understand such dangers to „Ananya Bhakti‟ which may diversify the
path or dilute the intention. These may render them to expect benefits as result-oriented
devotion and hence will get polluted.

The staunchness enables one to maintain the „Ananya Bhakti‟ evergreen, permanent and
lead to devotional services with inexhaustible zeal.