JAGATH GURU SREE NARAYANA GURUDEVAN, (Nārāyana Guru (नारायण गुरु,നാരായണ ഗുരു) (1855 - 1928), also known as Sree Nārāyana Guru Swami,great saint,Philosopher,Social Reformer and Poet of Kerala(India)who preached “Oru jati, oru matham, oru daivam manushyanu (one caste, one religion, one God for humanity)”,
1.Wise men know that there is only Knowledge, so they remain one with it and do not struggle. For them the truth to be known is here and now. Those who do not know their secret think of it as an unknown entity to be sought and discovered. Under that illusion they struggle and agonize themselves. Only a few see the secret of the wise.
2.Nobody remains established forever in a state of sameness. The process of becoming is going on; and all are subjected to this beginningless sport of the Divine. When all this is known in its entirety, one becomes happy beyond measure.
3.There is neither any death nor birth nor any manifested form of life. There are neither men nor gods nor anything of that sort there are only names and forms. Their substance is only that of a mirage in a desert and that is, for sure, no substance at all.
4.In the Earth, there are innumerable particles and in each particle there is a world of the same earth principle. Just as the body is conceptually envisioned by consciousness, consciousness is articulated by the body. When carefully considered these are not two.
A Sannyasi's Mind & Vision: Peace & Happiness for the Entire World Amma Addresses Gathering of Sannyasis in Sivagiri 24 September 2007 — Sivagiri Math, Varkkala, Kerala
It was a historic moment. Addressing an all-India assembly of sannyasis at the Sivagiri Math of the Sri Narayana Guru Dharma Sangha in Varkkala, Amma expressed her vision of sannyasa dharma. "A real sannyasi is one who can remain content performing any action," Amma told the gathering of several hundred sannyasis. "Atma samarpanam—Self surrender—is the secret to happiness. This means a sannyasi should be able to perform actions without attachment. Such non-attachment is only possible through surrender.
"A compassion-filled heart, the resultant readiness to sacrifice one's comfort for the sake of others and the happiness that ensues from that sacrifice make a sannyasi's actions unique and outstanding. Only a true sannyasi can bring about a real change in others."
Amma then told everyone that when she says "sannyasi," she is not limiting the term to those wearing ochre-coloured cloth. "Amma is referring to those with a sannyasi's mind and vision—those who whole-heartedly desire peace and happiness for all beings in creation, those who are able to see the world as a flower, understanding every petal's importance and beauty."
Upon the conclusion of her talk, Amma was offered the traditional worship of a sannyasi—Yati Puja, her feet being reverently washed with pancha upachara. Afterwards, the same puja was offered to the congregation. It was the first time that Amma has officially been honoured as a sannyasi by sannyasins.
Swami Prakashananda, the president of the Sri Narayana Guru Dharma Sangha, also addressed the gathering, which was held as part of the Sangha's celebration of the 75th anniversary of the Sangha's Sivagiri Pilgrimage. In his talk, he reminisced about his first meeting with Amma, some 24 years before. "Even though this is Amma's first official visit to Sivagiri, Amma came here years ago. I was standing in front of my hut when she walked past. She simply looked at me and smiled. Someone later told me that the lady in white had been Sri Mata Amritanandamayi Devi. I had heard about her before, but that was my first meeting. In front of Amma, I always feel like a child and she is the Mother of the world.
In her address, Amma also spoke about the greatness of Sri Narayana Guru, a great master who transformed Kerala at a time when it was falling plague to social malpractices in the name of caste. "When we see the untruth as truth and adharma as dharma, social life falls astray," said Amma. "Gurudevan is a mahatma who saved an entire society that was starting to drift off course."
Amma said that the Sri Narayana Guru's power came from his detachment. "Because of this, he was able to start a spiritual revolution that initiated the purification and transformation of society. Only karma yogis like him can bring about a real change in society."
Addressing the sannyasis, Amma said, "Power and position are the voice of the ego. There, not love but selfishness rules. In ego, there is no detachment, only attachment. When we perform actions without differentiating between people and seeing the goodness in one and all—that is when real change takes place. Selfless love should be the inspiring force behind action.
"There is nothing here except God—this is the truth. Therefore, how can one label some as low and others as high? If God is everything, can anything be called 'higher' and 'lower'? Everything is the embodiment of the Atma, the supreme consciousness. As such, everyone is the ultimate. This was Gurudevan's vision."
Amma concluded her talk by stressing the importance of rooting action in spirituality. "Spirituality should be the foundation for the realm of action," Amma said. "Only then will transformation take place. Only then will the awareness of people expand."
"‘In the three worlds I have nothing to obtain, yet I perform actions.' We know these words of Sri Krishna to Arjuna in the Bhagavad-Gita. Actions done without the expectation of results and with the spirit of surrender lead one to realize their union with God. That is the goal of karma yoga. Efficacy in action is being able to perform actions without attachment. To lead people and maintain social rules, position and power are needed. But we should learn to use them without attachment."
When the function concluded, Amma offered her blessing to the eternal flame lit at the time of Sri Narayana Guru's samadhi in Sivagiri in 1928. This flame is now being carried throughout the cities, towns and villages of Kerala by the Sri Narayana Guru Dharma Sangha.
Amma addresses gathering of Sannyasis in Sivagiri
24 September 2007 — Sivagiri Math, Varkkala, Kerala. Amma addresses an all-India assembly of sannyasis at the Sivagiri Math of the Sri Narayana Guru Dharma Sangha in Varkkala.
Why the Guru Narayana is not a ‘social reformer’ but a World-Teacher,Jagat-guru? -by swami Vinaya Chaitanya Another Guru-jayanti and Samadhi anniversaries have passed, and as usual, lot of newspaper publicity about the Guru, and all the politicians competing to praise him, should gladden the disciples of the Guru, but the fact is quite the contrary, and it’s also very sad. And my good friend Scott asking me to elaborate on this for the benefit of students/friends is the reason for this piece; otherwise I’d rather leave it well alone, and concentrate more on the translations of the Guru into Kannada and similar things that I am busy with these days, apart from the routine chores at the gurukula. Even though lots of lip-service is paid to the Guru as a social reformer, hardly ever do we find any mention of him in speeches/writings on philosophy in India . The first thing to note is that it is not so much as a historical figure that we study Narayana Guru, but more as a World Teacher and model Guru, in the context of perennial philosophy. Not that he didn’t respond creatively to the historical situation in which he found himself in the light of his wisdom-vision, but that is not to be mixed up with the far more important role of a Guru whose teachings are relevant to one and all, anywhere, anytime, who seek answers to questions that haunt humanity at levels far deeper than the social/historical questions. The reformer is forgotten once the social problems are redressed, but a Guru’s message is timeless, and this understanding/ discrimination between the eternal and the transient is the first qualification for a seeker of wisdom in the Guru tradition.
In the long line of Gurus of India, it was the Buddha who frontally dealt with the despicable issue of ‘caste’. Gurus who followed have left much to be desired on this front, in spite of being staunch proponents of advaita. Narayana Guru was unequivocal on this question, declaring the oneness of the human family through his writings as well as establishing centres where this could be lived. This must be the reason why he’s usually excluded by speakers and writers on philosophy. And it is not helped at all by the almost ‘successful’ attempt by certain communities to see in him a ‘social reformer’ and leader of a particular tribe struggling for social and economic justice. To be affiliated to the name of the Guru for wrong reasons is just as bad as neglecting or ignoring him. It cannot be over-emphasized that the Guru Narayana was NOT for any one group of people as against another. He wanted humanity to recognize itself as belonging to the One caste of humanity, as made clear in all his writings, especially the Jati-Mimamsa (Critique of Caste).
Philosophy does not live in a vacuum. Falsehood has to be denied before truth can be founded firmly in the human heart. For example, before a farmer can sow seeds, he has to prepare the field properly, otherwise the seeds won't be able to sprout and put roots down properly. Guru does this not only in the social realm, but in all realms, as evidenced by his bringing in an Asatya- darsanam (Vision of Untruth) in the Darsana-Mala, where he integrates all possible philosophical points of view in terms of the Absolute Selfhood of the human being and its dearness to one and all. And, to conclude this, this integration at all levels is the uniqueness of the philosophy of Narayana Guru. Brahmavidya is this integrative or unitive understanding of all, not another system, and the Guru restated it clear and simple terms that befit the dignity of the human kind. And this is why he is universally revered and his name celebrated. May such understanding bless us all.
In the year 1928 Nagambadam Temple at Kottayam the idea of a pilgrimage to Sivagiri was mooted. Two lay disciples, Vallabhassery Govindan Vaidyar and T K Kittan, approached the Guru with the idea of a pilgrimage for Ezhavas. The conversation gives great insight into the Guru’s perspective and practicality (and to his wiry sense of humor), so it is included verbatim here: Guru: Pilgrimage? To Sivagiri? Interesting. They can bathe in the springs there. Pay their respects to Sarada Devi. Very good, tell me more. Disciples: We request that the Swami declare Sivagiri as a pilgrim center for Ezhavas of Kerala. Guru: Well, the Janardhanaswami temple at Varkala, that is already a pilgrim center. Will Sivagiri also become holy? Disciples: We have no entry to the normal Hindu holy places. If we try to go there, they insult us, make things difficult for us, and we end up spendin g a lot of money. If you declare it as such, Sivagiri will become holy. The Swami just has to say so. Guru: So if I declare it as such, Sivagiri will become holy. You truly believe this? Disciples: We have no doubt about it, Sure. Guru: Let’s see: I say it is holy and the two of you believe it. That makes three of us. Is that enough? Disciples: If the Swami declares it as such, two million Ezhavas and all the other depressed communities would recognize Sivagiri as a place of pilgrimage. Guru: Such faith you have! Very good, I concur. Disciples: It is desired that it be an annual pilgrimage. Please advise us as to the month, date, week, and star. Guru: Let them come to Sivagiri at the time of the Europeans’ new year. January 1 st . By our reckoning, that is roughly 16 or 17in the month of Dhanu (Sagittarius). That’s a good time. Disciples: What vows and penances must the pilgrims observe? Guru: People find it difficult these days to observe long and difficult penances. Many may not. Let them observe for ten days the Five Purities of Sri Buddha. Disciples: Should there any special clothing they should wear? Guru: White is for the householder; saffron for monks; black clothes for Sabarimala pilgrims. Let it be yellow for Sivagiri: the colors of Sri Krishna and Sri Buddha. That would be good. Disciples: Should pilgrims wear rudraksha beads? Guru: No, Let but they can grind the beads up in a little water and drink it. That may do them some good. Any other queries? Disciples: Nothing more Guru: Do you know the Five Purities of Sri Buddha? Disciples: Yes, we do. Guru: Tell me what they are. Disciples: Body purity, food purity, purity in mind, purity in speech, purity in action Guru: Yes, it will be enough to observe these. Besides, just because I said yellow clothes nobody should go out and buy yellow silk. It is not even necessary to have new clothes. They can just use their normal white clothes, and dip them in turmeric water. Later when they wash them they will become white again. The pilgrimage must be without any pomp. Humble. Chant the praises of God. Do not defeat the purpose of the pilgrimage through pomp and circumstance and noise. Do not spend a penny unnecessarily. You must learn to save. The community is backward in education and wealth and cleanliness. This has to change; it has to be changed. Do you have any more questions? Disciples: None Guru: What is the objective of this pilgrimage? Is there any? Disciples: But you told us the objectives. Guru: Those were the mechanisms. Are the objectives the same as the mechanisms? There was no response. Guru: Once a year a bunch of people from various parts of the country travel to Sivagiri wearing yellow clothes. They walk around, bathe, eat, spend money, and then go home. What do they accomplish by all this? Nothing. Just spent money and time. This is not proper. Every act should have a purpose. Take the following notes: The objectives of the Sivagiri pilgrimage are the following: 1. Education 2. Cleanliness 3. Devotion 4. Organization 5. Agriculture 6. Trade 7. Handicrafts 8. Technical training There should be a series of talks about these topics. Invite experts in these fields and ask them to speak. People should listen carefully and pay attention. They should then try to put these into practice. They should succeed in that. Then the people and the land will advance. Not only Ezhavas, but through Ezhavas others will also progress. Thus life can be made worthwhile. This is the main aim of the Sivagiri pilgrimage.
Sivagiri is the spiritual and vital centre of all Sree Narayana organizations. Gurudev must have founded Sivagiri Mutt, for achieving his imaginary model world, where all live in brotherhood without caste discriminations and religious rivalries. The spiritual organization, Sree Narayana Dharma Sangham operates under the leadership of the ascetic disciples, with Sivagiri Mutt as the centre.
The Sivagiri Pilgrimage(Sivagiri theerthadanam) started with 5 people in year 1932. In 2006, the 75th year(platinum jubilee year ), the number of pilgrims has increased to 30 lakhs.
People here on earth, they sleep, wake and think. Various thoughts: watching over all of this with intent eye (witness) There dawns a priceless light, which never shall dim again. Led onward by this, one should move forward. – Sri Narayana Guru
"Inform the people about the general principles of religion and propagate faith in God.Strive among the people to achieve external and internal cleanliness or the threefold cleanliness (of thought, word and deed).Speak to the people about non-violence, love and unity and make themobserve these principles.Select and train suitable young men and send out the best and willing among them as monks to work for the good of others."
List of Sree Narayana organisations working at various places of the world Sree Narayana Mandira Samiti Sree Narayana Mandira Samiti, Sree Narayana Nagar, P.L.Lokhande Marg, Chembur,Mumbai-400089.Maharashtra. Sree Narayana Guru Seva Samiti Sree Narayana Guru Seva Samiti, Type II-1930, P.O.Ojhar Township, Dist:Nasik-422007.Maharashtra.
Sree Narayana Guru Samiti(Pune) Sree Narayana Guru Samiti(Pune), 307,Mahol Market, 3rd Floor, Ashok Chitra Mandir compound, Pimpri, Pune-411017.Maharashtra.
Sree Narayana Dharma Mandal Sree Narayana Dharma Mandal, 17/36, Air India Colony, Kalina, Mumbai-400 029.
Sree Narayana Cultural Mission Sree Narayana Cultural Mission,Jodhpur,Tikra,Near ISRO,Ahmedabad-330654. Gujarat.
Sree Narayana Cultural Mission Sree Narayana Cultural Mission,106,Anand Ghar Apartments, Near Pranav Society,Manjalpur,P.O.Pratap Nagar,Baroda-390 004. Gujarat.
Sree Narayana Center for Culture and Research Sree Narayana Center for Culture and Research, Santiniketan, P.O.Perurkada, Thiruvananthapuram-695 005.Kerala.
Sree Narayana Kendra Vivahavedi Sree Narayana Kendra Vivahavedi, SNDP Union office,Minerva Building, South Junction, P.O.Chalakkudi-680 683.Dist: Thrissur, Kerala.
Narayana Gurukulam Narayana Gurukulam, Fernhil.P.O; Nilgiris, Tamil Nadu-643004
Chathayadinashram Chathayadinashram, P.O.Pottayadi, Dist: Kanyakumari, Tamil Nadu.
Sree Narayana Seva Ashram Sree Narayana Seva Ashram, P.O.(Big) Kanchipuram, Dist: Chingleput, Tamil Nadu.
Sree Narayana Mandiram Sree Narayana Mandiram,9 Thiru Narayana Guru Road,Vepery, Chennai-600 112.Tamil Nadu
Sree Narayana Mission Sree Narayana Mission, 93 Sree Narayana Guru Road,Saibaba Colony, Coimbatore-641011.Tamil Nadu
Sree Narayana Educational & Cultural Society Sree Narayana Educational & Cultural Society, S..N..Public School Building, Kanajiguda, P.O.Trimulgherry,Secunderabad-500 015. (A.P.)
Guru Dharma Pracharana Sabha Guru Dharma Pracharana Sabha, V-166,Sector-XII, NOIDA ( P.O), Dist:Ghaziabad-201301
Sree Narayana Cultural Sanghom Sree Narayana Cultural Sanghom, P.O.Mirhachi, Dist.Etah, (U.P.)
SNDP Branch No.3544 SNDP Branch No.3544, Quarter No.H-3, Kabir Colony, Near Notified Area Committee office, Banaras Hindu University, Varanasi-221005.
Society for the Prevention of Cruelty to Sreenarayanaguru Society for the Prevention of Cruelty to Sreenarayanaguru, 3/801, Bata0beer, Ramnagar, Varanasi-221008. U.P.
SNDP founded schools and colleges in the independent India. Previously the only private colleges were those managed by the Church. The movement started with SN College, Kollam. Many educational institutions were started under leadership of SNDP yogam. But soon it became quite difficult to maintain many such institutions by the yogam whose main objective was prophesy of guru's vision among the masses. Under such circumstances, under the leadership of late CM of kerala Mr R. Sankar, Sree Narayana Trust was started. There are many such educational trusts in kerala and other part of the country which manages a large number of institutes.
1 Asan Memorial Association, Chennai, Tamil Nadu 2 Chandrika Educational Trust, Irinjalakuda, Thrissur 3 Gurudeva Trust, Ernakulam 4 Narayanaguru International Institute of Science and Technology Trust, Tamil Nadu 5 Shree Narayana Cultural Mission Trust, Ahmedabad, Gujarat 6 Sree Buddha Educational Society, Kollam 7 Sree Bhakthi Samvardhini Yogam, Kannur 8 Sree Dharma Paripalana Yogam, Kochi 9 Sree Kanteswara Kshetra Yogam, Kozhikode 10 SNDP yogam 11 SN Trust 12 Sree Narayana Charitable Trust, Thiruvananthapuram 13 Sree Narayana dharma Sangam Trust 14 Sree Narayana Educational & Cultural Trust, Chentrappinni, Thrissur 15 Sree Narayana Educational Institutions, Ernakulam 16 Sree Narayana Educational Society, Kollam 17 Sree Narayana Gurukulam Trust 18 Sree Narayana Mandira Samiti, Mumbai 19 Sree Narayana Mission, chennai 20 Sree Narayana Vallabha Educational Society, Poothotta, Ernakulam 21 Swami Swaswatheekananda trust for charity and education, Thengumkavu, Pathanamthitta 22 Vidya International Charitable Trust, Thrissur
Asan Memorial Association, Chennai, Tamil Nadu Asan Memorial Association was established in 1965 as a tribute to the memory of Mahakavi Kumaran Asan, the late poet laureate from Kerala and disciple Of Sree Narayana Guru.
Asan Memorial College of Arts and Science, Chennai Asan Memorial Management Institute , Chennai Asan Memorial Engineering College, Chennai Asan Memorial Matriculation School, Chennai Asan Memorial Senior Secondary School, Chennai
Chandrika Educational Trust, Irinjalakuda, ThrissurThis trust is established by Late Shri C.R. Keshavan Vaidyar, follower of Narayana Guru and former President of SNDP yogam. The trust manages many institutions like:
Sree Narayana Higher Secondary School, Irinjalakuda Sree Narayana Teacher's Training Institute, Irinjalakuda Lal Memorial Hospital, Irinjalakuda
Gurudeva Trust, Ernakulam The main objective of the Gurudeva Trust is to establish centers of excellence in education and charitable institutions based on ideas and preaching of Sree Narayana Guru.
Sree Narayana Guru Institute of Science and Technology, North Paravur, Kochi
Narayanaguru International Institute of Science and Technology Trust, Tamil Nadu Narayana Guru College Of Engineering, Manjalumoodu, Kanyakumari, Tamil Nadu Siddhartha college of Management, Manjalumoodu, Kanyakumari, Tamil Nadu
Shree Narayana Cultural Mission Trust, Ahmedabad, GujaratShree Narayana College of Commerce, Ahmedabad-380058 Shree Narayana Guru Vidhyalaya, Ahmedabad-380058
Sree Buddha Educational Society, Kollam Sree Buddha Educational Society, Kollam was organized as a charitable society devoted to educational and cultural activities, as per the Sree Narayana Guru's vision.
Sree Buddha College of Engineering, Pattoor, Alappuzha Sree Buddha HSS, Pattoor, Alappuzha
Sree Bhakthi Samvardhini Yogam, Kannur The Sree Bhakthi Samvardhini Yogam was constituted in 1907 with the blessings of Sree Narayana Guru, the great saint, philosopher and reformer of Kerala. The committee is committed to his ideals and comprises a group with outstanding leadership qualities, foresight and a penchant for innovation and taking up challenging assignments. The Yogam manages the Sundareswara temple, Kannur, established by Gurudevan. Apart from that, it also manages:
Sree Narayana Guru College of Engineering & Technology, Payyannur Kannur Sree Narayana Nursery School. S.N.Vidya Mandir Senior Secondary School. Sree Narayana Industrial Training Center. Sree Narayana Working Women’s Hostel. Sree Narayana Vanitha Hostel.
Sree Dharma Paripalana Yogam, Kochi The Sree Dharma Paripalana Yogam (SDPY) was founded in 1904 with the guidance and blessings of Sree Narayana Guru. The SDPY is a charitable society working for the spiritual and educational uplift of the Ezhava community
SDPY (Model) Lower Primary, Palluruthy, Kochi SDPY Boys’ High School, Palluruthy, Kochi SDPY Higher Secondary School, Palluruthy, Kochi SDPY Girls Vocational Higher Secondary School, Palluruthy, Kochi SDPY Central School (CBSE), Kalathara, Kochi SDPY Teachers Training School, Palluruthy, Kochi
Sree Kanteswara Kshetra Yogam, Kozhikode Sree Kanteswara temple was established by Sree Narayana Guru. Temple Administration Committee (Sree Kanteswara Kshetra Yogam) is a trust responsible for various cultural, divine and social activities are conducted in establishments owned by the temple, of which some are given below:
Sreekanteswara English Medium School Sreekamteswara Kshetra Yogam Working Women's hostel Chaithanya Hall Grandhalaya - Sree Narayana Library
SNDP yogamSNDP founded schools and colleges in the independent India. Previously the only private colleges were those managed by the Church. The movement started with SN College, Kollam
SNDP yogam Arts and Science college, Neeleswaram, Kasarkode Sahodaran Aiyppan SNDP College, Konni, Pathanamthitta R. Sankar Memorial SNDP Yogam College, Koyilandy, Kozhikode Dr. Palpu Memorial SNDP Yogam College, Kodungallur, Thrissur SNDP Yogam Training College, Adimaly, Training College SNDP Yogam College, Perinthalmanna, Malappuram SNDP High School, Vaikom SNDP High School, Muttathukonam SNDP School, Irimbanam, Ernakulam SNDP VHS School, Kanjeethukara SNDP School, Arpookara(West), Kottayam SNDP HSS, UDAYAMPEROOR SNDP HS Kuzhikkadu Haskapuram, Alappuzha SNDP HS Neeleeswaram, Ernakulam VPM SNDP Higher Sec. School, KAZHIBRAM TEM (Temple Entry Memorial) Higher Sec. School, Mylode, Kollam SNDP HSS, Venkurinji, Pathanamthitta SNDP Sanskrit High School Vallikunnam, Alappuzha SNDP School, chavakkadu, Trissur SNDP School Kodanad, Ernakulam Vaikom Sathyagraha Memorial High School, Vaikom SNDP VHS School, Adimaly, Idukki SNDP HSS,Kliroor, Kottayam
SN Trust Sree Narayana Trust, kollam has been one of the pioneer educational agencies in the field of higher education in Kerala since 1940. Some of the educational institutions under the trust are
Sree Narayana Guru Arts and Science college, chelannur, Kozhikkode S.N College, Chempazhanthy S.N College, Sivagiri, Varkala S.N Training College, Nedunganda S.N College, Chathannur S.N College, Punalur S.N College, Kollam S.N College for Women, Kollam T.K.M.M College, Nangiarkulangara S.N College, Chengannur, S.N College, Cherthala S.N College, Nattika S.N College, Alathur M.P.M.M.S.N Trust College, Shoranur S.N Guru College, Chelannur, Calicut S.N College of Teacher Education, Chelanur, Calicut S.N College, Kannur Padmanabhothayam Higher Secondary School, Mezhuveli Padmanabhothayam T.T.L, Mezhuveli S.N Gurukulam H.S.S, Chempazhanthy S.N Trust H.S.S, Kollam S.N Trust H.S.S, Cherthala S.N Trust H.S.S Nattika S.N Trust H.S.S, Kannur S.N Trust H.S.S, Chathannur S.N Trust H.S.S, Punalur S.N Trust H.S.S, Nangiarkulangara S.N Trust H.S.S, Chengannur S.N Trust H.S.S, Shoranur S.N Trust H.S.S, Chelanur S.N Trust Central School, kollam S.N Trust Central School, Nngiarkulangara V.N.S.S S.N Trust Central School, Cherthala S.N Trust Central School, Shoranur S.N Trust Central School, Pambanar S.N Trust I.T.C, Kottayam R.S.M I.T.C, Koorkencherry S.N Polytechnic College, Kottayam S.N Trust Medical Mission, Kollam S.S.M Hospital, Kollam Sankar Institute of Medical Science(SIMS), Kollam R.S.M Hospital, Punalur R. Sankar Hospital, Puthur V.N.S.S College of Nursing, Kollam Sankar Institute of Para Medical Science, Kollam R.Sankar Memorial School of Nursing, Kollam SN HSS, poothadi, wayanad
Sree Narayana Charitable Trust, Thiruvananthapuram Sree Narayana Public School, Chenkottukonam, Thiruvananthapuram Kerala
Sree Narayana Educational & Cultural Trust, Chentrappinni, Thrissur Inspired by the Sree Narayana Guru‘s teachings, Sree Narayana followers of Chentrappinni formed a Public Charitable Trust in 1977.
SN Vidya Bhavan, Chentrappinni, Thrissur
Sree Narayana Educational Institutions, Ernakulam This educational trust is run by S.N.D.P. Yogam Branch No. 856, Okkal, Ernakulam
Sree Narayana Higher Secondary School Sree Narayana I.T.C. S.N. College of Computer Education S.N. English Medium School Sree Narayana Training College
Sree Narayana Educational Society, Kollam Sree Narayana Educational Society was organized in 1985 as a charitable society devoted to educational and cultural activities, as per the Sree Narayana Guru's vision.
SN Institute of Ayurvedic Studies and Research (Ayurvedic Medical College & hospital), Puthoor, Kollam Sree Narayana Public School, Puthur Sree Narayana Public School, Vadakkevila, Kollam Sree Narayana Institute of Technology, Vadakkevila, Kollam Sree Narayana College of Technology, Vadakkevila, Kollam
Sree Narayana Gurukulam Trust This trust is run by Kunnathunadu SNDP Union, Ernakulam
Sree Narayana Gurukulam College Of Engineering, Perumbavoor Sree Narayana Gurukulam Institute of Management, Perumbavoor
Sree Narayana Mandira Samiti, Mumbai Sree Narayana Guru High School, Chembur Kumaran Asan Pre-primary School, Chembur Sree Narayana Guru Marathi Medium School, Chembur Sree Narayana Guru College of Commerce, Chembur Sree Narayana Guru Institute of Information Technology, Chembur International Center for Sree Narayana Guru Studies, Nerul
Sree Narayana Mission, chennai Sree Narayana Mission Senior Secondary School, Chennai
Sree Narayana Vallabha Educational Society, Poothotta, Ernakulam This Educational Society run by SNDP Yogam branch Poothotta and is associated with Poothotta Sree Narayana Vallabha Temple. It was the third temple which Sree Narayana Guru consecrated. There is a chain of educational institutions around the temple namely
Sahodaran Ayyappan Memorial Training College, Poothotta Swami Saswathikananda College, Poothotta Kshethra Pravesana Memorial Higher Secondary School, Poothotta Kshethra Pravesana Memorial Vocational Higher Secondary School, Poothotta Sree Narayana Public School, Poothotta Sree Narayana Industrial Training Center, Poothotta
Swami Swaswatheekananda trust for charity and education, Thengumkavu, Pathanamthitta Sree Narayana Campus of Teacher Education, Kottappuram, Palakkad
Vidya International Charitable Trust, Thrissur This Educational Society is run by the followers of Narayana Guru and his ideals. The main institutions under this Charitable Trust are:
Sree Narayana Dharma Paripalana Yogam is organisation formed to propagate and promote the moral teaching and Dharma of Shree Narayana Guru. Dr. P. Palpu, a devotee of Sree Narayana, was one of the founder. According to the biography of Narayana Guru written by Moorkoth Kumaran, the organization was registered on 15 May, 1903 under Travancore Regulation 1 of 1063 (Indian Company Act IV 1882). Sree Narayana Guru was the Patron and life time President of the Yogam. Mahakavi Sri. Kumaranasan was the first General Secretary. Kumaran Asan was the peerless pioneer among modern Malayalam poets. He was one of the dedicated disciples of Sree Narayana Guru. In fact the spiritual philosophy and the battle against caste that illumine Kumaran Asan’s poetry were inspired mainly by association with and inspiration from the great Guru.
The Guru objected to the definition of the word 'community' (samudayam) that was given in the constitution. It was limited to those communities known as Ezhava, Thiya, Billava . He wanted it to be changed into the community of the human family. His follower's thought it was not pragmatically feasible to have such a global basis for their organization. When he saw that they were not prepared to have such a wide vision, after cautioning them of how it would adversely affect their purpose he agreed to give his blessings, probably with the hope that some day they would realize the narrowness of their tribalistic affinity. The Guru wanted the Yogam to function as the vanguard of his 'Liberation Movement'. But the leadership of the Yogam could not rise up to the expectation of the Guru. It could function only in a caste organization. Hence, in 1916, the Guru sent his resignation letter to Dr. P. Palpu. The Guru attributed 'caste pride' to the leaders of the Yogam and declared that he belonged to no caste non-religious.
General Secretary SNDP YOGAM
Vellapally Natesan is an asset to the community he guides. Through his enduring efforts he created a conducive atmosphere to the social tranquillity and it was not a contrivance. His moral standards of honour, allegiance to duty and truthfulness are well-known.
Vellapally is the son of Kesavan and Devaki who belong to the reputed family of Vellapally in Kanichukulangara. The family has been closely linked with the industrial sector in Kanichukulangara where coir factories predominantly occupy as mainstay of the economy.
He is a devout man to his family. His children can rarely recall him discussing politics at home. Vandana, Tushar and wife Preethi are the members of his family.
Objectives
The main objectives of the organisation are: • Introduce Shri Narayana devotees to each other and spread teachings of Shri Narayana Guru • Help socially and economically weak in education • Work in cooperation with other organizations for the betterment of all. • Educate members about all religions. • Establish a Temple and a School. • Provide financial help to victims of disasters.
Organizational Contributions
The Yogam engaged itself in the laudable efforts of eradicating untouchability and voicing the fundamental human rights of the working class. These efforts actually paved the way for many of Guru's followers to accept later the Marxist interpretation of socialism as their most acceptable ideal. Under the aegis of Dr. Palpu, Kumaran Asan, T. K. Madhavan, C.V. Kunjuraman, Moolur Padmanabha Panickar and others, several drastic changes were brought about in the social structure and texture of the Kerala community The role that Narayana Guru played was only of a catalyst and not as a fighter in the front lines. To others he set an example by his own personal life. His high dignity and sense of oneness with mankind did not allow him to give vent to anger or protestation against any particular person or community. He believed that there was only one caste for man and that was humanity. In this attitude he was uncompromising.This organisation has done invaluable service in the epic struggle against caste system in Kerala.
Motivation SNDP's follows Guru's social activities and its work is based the famous Quote of Guru: “ Without differences of caste, Nor enmities of creed', Here it is, the model of an abode, Where all live like brothers at heart ”
Organizational Structure
SNDP Yogam has been divided into 3 formation and they are • Yogam (Top Level Body) • Union (Middle Level) • Sakhas (Lower level) It is head-quartered in Kollam, Kerala.
Schools and Colleges
SNDP founded schools and colleges in the independent India. Previously the only private colleges were those managed by the Church. The movement started with SN College, Kollam and continued to late 70s. Great leaders like R. Sankar had the vision for future. According to M.A.John (idealist Congress leader), R. Sankar was the best Chief Minister kerala had and R. Sankar ministry laid the foundation for long term progress in Kerala - in the form of educational institutions and industries.
A Multicaste Organization
Though SNDP Yogam is mainly managed by Ezhava community, there is nothing in the bye-laws stopping other castes or religions into the body. As had been the case, many social reformers of other 'castes' were close friends or associates of SNDP Yogam. This include notable names like Mannathu Padmanabhan (founder of Nair Service Society), V.T.Bhattathiripad, M.C.Joseph(Rationalist) and in recent times Singer Yesudas and P.A.Backer who produced the movie on Sree Narayana Guru. Both Mannam and Marxist leader A.K.Gopalan were influenced by Guru and shed their caste endings from their names.
R.Shanker and S.N.D.P.Yogam
R. Sankar was a social reformer, Politician and one of the towering figures in Kerala politics with his courageous and inimitable style of functioning, Sree R Sankar became the third Chief Minister of Kerala during one of the most turbulent periods in the State’s political history. Sree Sankar was born in the village of Kuzhikkalidavaka near puthoor in Kottarakkara Taluk on April 30, 1909 as the fifth son of Sree Raman and Smt Kunchali Amma. Though born in a large family and despite the not so favorable conditions, he was fortunate enough to get good education. Sree. Sankar’s formal education began in the Puthoor Primary School and later continued in the English School, Kottarakkara.
Political Life
Having started public life as a teacher and lawyer, he was drawn to politics with the birth of the Indian National Congress in State. The end of the Nivarthana agitation and the gradual growth of the State Congress accelerated Sankar’s rise as a political leader. He participated in the freedom struggle and was arrested and put in jail. After India’s independence he focused his attention on strengthening the Congress party.
Later, taking a break from the Congress party, he began to work in the SNDP Yogam. His work during this period served a great deal to bring backward class communities into the fold of the Congress party. During his long association with the SNDP Yogam of over 13 years, he served the Yogam as its General Secretary, President and Chief of the SN Trust. Under his leadership the SNDP Yogam gave emphasis to the field of education and started many educational institutions. Sree Sankar returned to the State Congress at a crucial juncture, when it was going through one of its worst periods. His organizing skills and leadership qualities became evident in the election held after independence. He was elected to the Travancore Assembly in 1948. He also became a member of the Travancore-Cochin Assembly from 1949 to 1956. Sree. Sankar was a member of the Constituent Assembly and also a member of the Franchise and Delimitation Commission and the Reforms Committee constituted after the introduction of the Responsible Government. He led the Congress party as KPCC President during the Vimochana Samaram(Liberation Struggle). The Congress won the elections in 1960 under Sree. Sankar’s leadership and he became the Deputy Chief Minister in the Pattom Thanupillai ministry. He handled Finance portfolio from 1960 to 1962. When Sree Pattom Thanupillai was appointed as Governor, Sree Sankar became the Chief Minister of Kerala from September 26, 1962 to September 10, 1964.
Sree R Sankar was an able administrator and statesman. His track record as the Chief Minister of Kerala is ample proof of his administrative skills. He brought about many economic reforms while handling the finance portfolio. He served as the Chairman of the Committee of Privileges from 1960 to 1964. He was also the editor of a newspaper called Dinamony. His wife was Smt Lekshmikutty Amma and they have one son and one daughter.Sree Sankar died at the age of 63 on November 6, 1972. The Assembly paid its homage to him on November 13, 1972.
R.Shanker Birth Centenary celebrations
Growth and Achievement of SNDP
Within a decade of its inception, the SNDP attained incredible success, and then onwards, it had been steadily growing adapting itself to suit the changing socio-political conditions and consequent needs of the people.
Under the leadership of Mahakavi Kumaran Asan, and Dr. Palpu, the Yogam raised its voice of protest against the denial of civic and human rights to Avarnas. The Yogam was in the vanguard of the fight for the rights of the depressed classes, especially the non- caste Hindus. But the voice of protest was mainly through representations to rulers and Government, newspaper writings and pamphlets, etc.
The SNDP first fought for the admission of Avarna children to Govt. schools and won. With this success, the number of educationally qualified youth in the community increased. The Christian missionary institutions also contributed to this increase. But employment in Government was still out of reach for them. The Christians could get into Govt. service through the influence of the British, but the Ezhavas were kept out. After repeated representations, a great favor was granted that the Ezhavas could be employed in the lower ranks in departments other than Revenue. (The Revenue Department could not take the Ezhavas because it was dealing with Temple Administration and the Ezhavas being Avarnas were not supposed to touch those papers!) When the Avarnas applied for Government jobs, they were either asked by the Savarna officials to take up their traditional profession, or their applications were summarily rejected saying that there were no vacancies. The SNDP took up the issue. Protests against the princely rulers and caste Hindu officials gradually became an integral part of India's national movement, and the SNDP developed a high political stock.
The SNDP entered its second phase when T. K. Madhavan took over as its organizing secretary. He was a firebrand and a committed nationalist. Madhavan brought in a tremendous increase in the membership of the SNDP within a short period. He also took up issues which caused the Yogam to adopt methods of agitation
The first important issue was to fight for the Avarnas' right to use public roads around the temples which resulted in the famous Vaikkom Satyagraha, and later led to the Temple Entry Proclamation by the Maharaja of Travancore. It is to be noticed that Travancore was the first princely state in India to take this progressive step. "Removal of untouchability is an abstract idea. Temple entry is a concrete representative action of the abstract idea." - Mahatma Gandhi.
The second issue was the Anti-Liquor agitation. Long before Gandhi included prohibition in the national campaign, the Guru had declared, 'Liquor is poison, do not make it, do not give it, do not drink it.' In the 18th Annual meeting of the SNDP, a resolution was passed to urge the community (toddy-tappers) to wind up liquor business. No longer were peaceful protests registered. The Yogam adopted agitational methods like picketing the toddy and arrack shops, with T. K. Madhavan and C. Keshavan at its helm. Though it was sabotaged from within by vested interests, the agitation had its effect. The SNDP Yogam and its organized might came to be accepted as an undefeatable social force.
Both these activities, the Vaikkom Satyagraha and the Anti-Liquor agitation helped to integrate the SNDP's activities with the National Movement. The members of the SNDP en masse joined the Indian National Congress. With this, it got inextricably involved in political activities.
All these programs had emphasis on safeguarding and ensuring the civic rights and human status of the Ezhava community. This was bound to happen as the leadership of the SNDP was always vested in capable Ezhava men. It was the Ezhavas who listened to the Guru first, joined and swelled up the ranks of the SNDP. They were the standard bearers in the march of progress and naturally they were the beneficiaries too.
With this trend, the Guru had a feeling that the SNDP was sacrificing universalism and degenerating into an Ezhava organization, and ignoring the spiritual and moral well-being of the people at large. Just before his Samadhi (demise), the Guru tried to correct this trend. He sent the following message to a special meeting of the SNDP at Sivagiri:
No group can gain strength and achieve prosperity by any means other than organized effort. It was on this principle that the Yogam was established twenty five years ago. The term Ezhava does not denote caste or religion. Therefore anyone can be made a member of the Yogam. I wish many more joined.'
The Guru took another bold step. He established an Order of Monks (Dharma Sangham) at Sivagiri to maintain his spiritual legacy. Through his Will and Testament, he bequeathed all his property to the Dharma Sangham and issued directives and guidelines.
The future role of Sivagiri Mutt was:
1. To enlighten the people about the fundamentals of religion and spread everywhere devotion and love of God.
2. To help the people to attain the three-fold purity — that of body, mind and word.
3. To teach the people the grandeur of nonviolence, love and unity, and see that they are observed in action.
4. To improve the educational level of the common people.
5. To identify the right type of men to be trained as inmates and send them out as messengers of Love to serve the people.
His intention was to transform Sivagiri into the intellectual Sringeri of the South. Sivagiri Mutt enjoyed the right to train young men as priests and depute them to all temples consecrated by the Guru.
Soon after the Guru's Samadhi (demise), another offshoot of Sivagiri Mutt, named Narayana Gurukulam, was established by Nataraja Guru, Dr. Palpu's son and an intimate disciple of the Guru. The Gurukulam, took up the role of interpreting the Guru's philosophy in relation to advanced western thoughts. The East-West University is a special institution sponsored by the Gurukulam.
After this division of objectives, the SNDP entered its third phase, with another firebrand, the future Chief Minister C. Keshavan, as its Secretary. A lawyer by profession, a Gandhian and nationalist by conviction, and molded in the forge of the Guru's Dharma, this fearless agitator inaugurated a new era in the political heritage of the SNDP. He transformed the SNDP into a fighting organization with the Abstention Movement, and the struggle for proportionate representation of Ezhavas in the legislature of Travancore State. In Travancore State, only those who paid Rs. 5 or more as land tax had the right to vote. The Nairs and upper castes were the landed gentry with voting rights, and most of the Ezhavas and other Avarnas were the landless poor without voting rights. So there was no chance of an Ezhava getting elected to the Legislative Assembly, though they were equal to the Nairs in number. The same was the case with the Christians and the Muslims. So the SNDP joined hands with Muslims and Christians and decided to boycott the elections of 1931. This is known as Abstention Movement. The Abstention Movement was a great success, as the Government agreed to nominate representatives, proportionate to the population, to the Legislative Assembly.
The post-Independence scene was quite different. As the Yogam had been deeply immersed in struggles for civic rights, the area of educational advance was not particularly taken care of for a few years. At this stage, R. Shankar took over as General Secretary. Shankar represented the younger generation molded by the Guru's dynamic influence. By sheer integrity and merit Shankar managed to become the State Congress head and Chief Minister of Kerala for a few years. As Secretary of the SNDP, Shankar saw that the Ezhavas had progressed socially and economically, but the SNDP did not have institutions of higher education. So Shankar concentrated his efforts on education. He raised an educational fund of Rs. 1 lakh within 24 hours, and started the Sree Narayana College at Quilon. This has become one of the leading post- graduate study centers of Kerala. The SNDP celebrated its golden jubilee at the SN College Grounds. The most important contribution of R. Shankar was the formation of the SN Trust which now runs a chain of colleges, polytechnics, Teacher Training Institutions, well-equipped hospitals and Nurses' Training schools. The growth in the educational field was temporarily arrested by the sudden demise of Shankar.
The SNDP started basically as an organization of the toiling millions. By and by, its leadership went to the rising bourgeoisie of the community. In spite of that, it continues to be dedicated to the cause of the poor. Though there is difference of opinion, many of the socialist and communist leaders of Kerala had their early apprenticeship in the SNDP and its activities. The reason for Kerala becoming a haven for progressive views and ideals can be traced to the influence of the messages and mission of Sree Narayana Guru.
List of S.N.D.P yogam Presidents & Their Period.
1. Sree Narayana Gurudevan ( life long ) - ( 1903 - 1928 )
2. Madhavan vaidhyer - ( 1929 - 1933 )
3. C. Krishnan - ( 1933 - 1938 )
4. M.Govindhan - ( 1939 - 1940 )
5. K. Ayyappan - ( 1940 - 1943 )
6. V.K. Panikker - ( 1943 - 1944 )
7. V.K.Velayudhan - ( 1944 - 1945 )
8. M.Govindhan - (1945 - 1951 )
9. Dr.P.N.Narayanan - ( 1951 - 1953 )
10. K.Sukumaran - ( 1953 - 1954 )
11. R.Sankar - ( 1954 - 1956 )
12. V.G.Sukumaran - ( 1956 - 1960 )
13. K.A.Velayudhan - ( 1960 - 1961 )
14. A.Achuthan - ( 1961 - 1966 )
15. C.R.Keshavan Vaidhayan - ( 1966 - 1970 )
16. K.T.Achuthan - ( 1971 - 1973 )
17. N.Sreenivasan - ( 1973 - 1978 )
18. Prof.P.S.Velayudhan - ( 1978 - 1982 )
19. K.M.Raghavan - ( 1982 - 1988 )
20. K.K.Viswanathan - ( 1988 - 1992 )
21. K.G.Sreenivasa panikar - ( 1992 - 1992 )
22. Dr.K.K.Rahulan - ( 1992 - 1996 )
23. A.S.Prathap singh - ( 1996 - 1999 )
24. Adv. C.K.Vidhyasagar - ( 1999 - 2006 )
25. K.Kamalasanan - ( 2006 - 2006 ) late.
26. M.B.Sreekumar - ( 2006 - 2007 )
27. Dr.M.N.Soman - ( 2007 - ......)
List of S.N.D.P yogam General Secretary's & period
NARAYANA GURU AND HIS IDEALS. By Guru Nityachatanya Yati
According to the ancient tradition of India, after comparing the Guru to the Indian pantheon of gods, Vishnu, Brahma, and Maheswara, the riches decided that the Guru par excellence can not be identified with any such symbolically caricatured idea. Hence they held that the true Guru is to be looked upon as the Absolute the incomparable one. This ancient way of transcending all limitations is favored by us. Hence we pay our homage to the historical person Of Narayana Guru, just as we revere Gautma Buddha, Vardhamana Mahaveera, Socrates, Jesus Christ or Prophet Mohmoud and other great heroes of the world. We also pay our obeisance to Narayana Guru in recognition of The noble example he set before us as a person who lived in our own century. In fact, we place upon him the highest encomium for excellence of his teaching which is on par with perennial truth seen highlighted in great books like Vedas, the Upanishads, the writings if Confucius and Lao Tsu, the Pentateuch, which is accepted also in the Old Testament, The Bhagavt Gita, Zend Avasta, The Holy Qur’an and songs of various bards sung all over the world. Narayana Guru a new example before us by exhorting the acceptance of Absolute knowledge. Instead of putting his emphasis on theologically conceived God or any particular religious aspect of the concept, he always gave his first reverence to knowledge. In which ever way knowledge reveals itself, or is reveled to us, he had no hesitation in accepting it as the light that should ever lead man in his path to perfection.
Mathematical truths, whether of arithmetic, geometry, or algebra, are always honored by people universally, without deifying any particular mathematician. What people value is only the intrinsic worth of the truth revalued. Incidentally we may associate the names of great mathematicians who have made the world familiar with certain mathematical laws, but we have not defied Euclid or Copernicus, Pythagoras or Galileo. We have great respect for those pioneers in mathematical search. In the same way we should see the perennial validity of the teachings of Narayana Guru rather than treating him as the expounder of any dogma and we should not make a fetish or cliché of what he said in certain context of his personal life.
Einstein made great contributions in theoretical physics. We have great respect for his genius, but that does not mean it is possible for everyone to have a full understanding of what he expounded as his general and special Theory of Relativity. It is common knowledge that one who has no basic education in mathematics and physics cannot successfully put his teeth into findings of Einstein. In the same manner one who cannot popularize some of the basic writings of Narayana Guru which are given in his subtly treatises such as Arivu, The Epistemology of Gnosis, and Darshanamala, The garland of Philosophic Visions. Even so the mystical works of Narayana Guru will remain some what closed books to many who have no mystical inclination, devotional discipline, or poetic vision. However we see a tendency now among the self-styled followers of Narayana Guru that every world he uttered be though even though those who volunteer to teach cannot themselves make head or tail of what the Guru meant by his cryptic writings. I cannot think of such sentiments as anything better than clannish and tribalastic enthusiasm which is not of much value if not to be discarded as only a snobbish or puerile tendency of cultist. Let us examine certain relevant questions which are again and again asked by people who take an interest in the life and teachings of Narayana Guru.
WAS NARAYANA GURU A SOCIAL REFORMER?
If we study social anthropology, and the history of the evolution of political and economic theories of the world, we can say that in all of us there is a tendency to converse a value which gives us comfort in our social set-up and also an instinctive tendency to challenge certain social patterns of conventional behavior which offer inconvenience, discomfort, and cruelty to us. Thus potentially every person is at once a conservative as well as a reformer calling for radical change. As Narayana Guru was a man of high sensibility , who had also a penetrating vision into the finest texture of the values of human excellence, he was naturally interested in changing all forms of crude interpersonal relationships handed over to us from our tribalistic days. It is true that Narayana Guru was in the forefront of a good number of pioneers in India who have advocated change. That shows not mean that without Narayana Guru India would not have changed. One can look at all the other countries that have undergone great changes such as China, Japan, the Pacific Islands, the Middle East, the African Countries and Latin America. In all these countries also the changes came through the worlds, actions and innovations of leaders who were of the same caliber of Narayana Guru. In one part of India, the southern most, Kerala and partly Karnataka and Tamil Nadu, Narayana Guru’s initiative made an impact on the younger generation of his time which raised the billowy waves of social transformation which are still continuously growing wider and wider in bringing more and more people to a conscientization that is helpful in bringing radical changes in people’s social outlook. Of course, Narayana Guru did play his part excellently, yet he is not to be confused with conventional social reformer. In fact the, the political significance in historical terms of changes brought about by Dayananda Saraswati, Ram Mohan Roy, Kesab Chandra Sen, the Gaekwad of Baroda, Gopal Krishna Gokhale, E.V.Ramaswamy Naikar and Mahatma Gandhi are remembered and accepted by the Indian people much more than what Narayana Guru could pose before the people of India. The change the Guru was bringing about was not of any spectacular kind. However the principle of change that the Guru initiated in the thought stream of humanity is more far-reaching even though it did not come with a bang of fury and tumult of insurrection. One distinctive mark of Narayana Guru’s way of transforming society lay in his impartial and neutral way of considering each man’s social, religious or moral stand from where he stood. He always respected the adherence of each man to his faith even though that faith was of little value to Narayana Guru.
Let us take for example Karl Marx and Mahatma Gandhi – two great leaders of the world who advocated change with entirely different vistas and methodology. Karl Marx’s main submission was there are always two polemically polarized classes such as the bourgeoisie and the proletariat, exploiters and the exploited, the suppressers and the suppressed, and he put weight on the side of the suppressed, exploited and the proletariat working class. Of course, that shows a genuinely humanistic interest which is basically rooted in compassion. His cause was to fight and establish the rights of the aggrieved. He is to be admired for his high sense of justice. Mahtma Gandhi saw the problem as a clash of interests between religious groups such as the Hindus, the Muslims and the Christians. Even among the Hindus he saw the clash precipitated in the form of social rivalry among classes called the varnas and occupational communities called jatis, and the growing rivalry between the untouchables and those who considered them selves to be privileged classes. Even when he advocated the same right for the Muslim and the Christian religions to exist, and the untouchables to be treated on par with any other person of the Hindu community, most people did not take him seriously because of his own partisan stand with the Hindus and with the caste Hindus within the Hindu religion. He was sincere to the core, but he unintentionally precipitated and perpetuated the inferior – superior class consciousness among the Hindus by calling one section Harijan. Thus these great reformers did not see that the seeds of change which they planted had already within them the germs of antithesis, which instead of fading out in synthesis would only proliferate to bring a cyclic recurrence of divisions. It is in this respect that Narayana Guru is to be understood as one who always offered holistic solution in which he never labeled one group of people against another. Thus he was social reformer with a difference — a difference that is yet to be understood and appreciated. I do not say Narayana Guru made no miscalculation when he gave his blessings to people of a particular community to rally around him in his own name. He did not see the danger of communalism entering through the back door which has now proved that the very ideals for which Guru lived are being drowned with ritualistic worship and euphonic of the so-called leaders whose vested interests have made his name highly commercialized.
WAS NARAYANA GURU A HINDU REVIVALIST?
From his very childhood, the Guru gave his attention to whatever was expedient and never strayed out of his way to interfere with the order set by nature or by tradition unless he saw gross injustice shown to any particular section of the community. Even when he saw the need for a change he was always careful to consider the social values implied in the belief of those who supported such traditions. Before effecting any change he was careful to win the hart s of people and he made them fully committed to the change by clearly showing them where they had erred and how they could correct the society. He was not motivated by personal ambitions such as to become an academic scholar, a political leader, a popular pedagogist, or a partisan dictator. He was a respecter of the order in which physical nature and social nature presented forces that came from within and without. Meeting the contingencies of these forces from a purely humanistic attitude was his way of monitoring action-reaction situations.
The regional languages to which he was exposed were Sanskrit, Malayalam, and Tamil. He lived at a stage when Malayalam language was still forming out of the two major language matrixes of the Dravidian-Tamil and Aryan-Sanskrit languages. He had no partisan spirit he studied on the one hand the basics of Sanskrit and made himself quite at ease with Amarakosham and Pananiyam. Thus, he had mastery of Sanskrit vocabulary and the rules of Sanskrit grammar. He turned to darshanas and made himself through with a special recourse to Nyaya ethics and Tarka logic. The best example before him was Shankaracharya, who is said to have hailed from Kerala too. However, he did not take lopsided partisan spirit with Advaitha and gave due consideration to the arguments of Sri Ramanuja and Madhava.
There were three major groups functioning in South India. Guru did not hesitate to expose himself to the literature of those three groups. Even when he had full recourse into the philosophical doctrines of these religious groups he held himself fast to his conviction in the advert philosophy. Fully appreciating people’s emotional adherence to the Vishnava deities the Shiva deities and to the several manifestations of the Devi, he wrote hymns on popular deities such as Shiva, Subrhamania, Vinayaka, Vasudeva, Bhadrakali, and Devi with view of revaluing the symbolic significance of the ideograms preserved in these concepts as man’s archetypal adherence to the concepts of the Fatherhood and the Motherhood of God. What prompted him to revalue South Indian Spirituality whether Shivite or Vaishnavite was his constant visits to most of the well known temples of Tamil Nadu and Karnataka. The major temples in the south were his hounding places specially in the Tirunalveli, Arcot, Madurai, Tanjavur, and Tiruchirapalli areas. Guru frequented the Karnataka area ranging from Mangalore to Goa. Thus he was exposed to Shivite Tamil literature of Shivapuranam, Tevaram and Tirukkural, and the sixty three stalwarts of Shaivisam. He did not show any hesitation in having a recourse to the works of the Alwars. The ionographic mysticism, both Devi and Ardhanariswara fired his imagination. Thus the problem of interlacing spiritual cultures become very natural to him and he brought into Malayalam the rich legacy of the Upanishads as well as the writings of the great Tamil mystics Appear, Sundaramurthi, Manikkavasakar and Tirujnanasambandar. Three other authors who inspired the Guru were Pattanathupillair, Tiruvalluvar and Taimanavar. When we study the collected works of Narayana Guru we can see two models before us. For all the Sanskrit allegiance he kept Shankaracharya as his model and in his Shaivite themes his model was Tirujnasambandar. As he was also a constant visitor of Southern Karnataka, he was familiar with the works of Basuvesvariah and his admiration for the dasa culture developed by Purandaradasa and other Vaisnava saints like Tulasidasa and Kabirdasa are understandable. In spite of his exposure to Shaivisam, including Virasaivisam, he did not make himself polemic to Vaisnavism. He considered all these sampradayas as naturally belonging to his cultural heritage and he embraced those cultures more as a connoisseur of poetics rather than a religious fanatic. In all these aspects of growing civilization there was an urgent need to prune superstitious overgrowths and to revalue the perennial wisdom sponsored by each branch of Indian spiritual wisdom. Thus we see that Narayana Guru was placed in a situation where people belonging to the Shivite, Vaishnavite, and Devi worship came to him for clarity and inspiration and it become the Guru’s natural office to function as a revaluator of any Indian school that was presented to him by the votaries of these schools of thought. As he was continuously meditating on the meaning of things before him and pouring out his thoughts in mystical songs and verse, and also was churning the cream of metaphysical insights, the Guru certainly gave a great impetus for the growth of Indian wisdom outlooks which can be identified with the heritage of Hindus. So if the Hindu loyalists see in Narayana Guru a great patron and benefactor of the Hindus one cannot deny the fact because of the substantial guidance he has given to his contemporaries. At the same time, he was not the least interested in claiming the interest of Hindu hegemony against the two main religious groups of his era – Islam and Christianity.
Narayana Guru’s headquarters was in Varkala and two villages close by, Edava and Narayana, are both places interested in the conversion of Islamic culture. It was only natural that he was on intimate terms with the maulavis of these regions. There were many occasions when Muslims and Arabic pundits were astonished at Narayana Guru’s insight into the subtle bearings of certain passages of the Qur’an and many Muslim pundits were irresistibly drawn to him to hear his expositions of the Quranic adoration of the Absolute – Allah.
Once some Christian missionaries came to Narayana Guru with the intention of converting him to Christianity. He received them with cordial friendship and welcomed the idea of their arranging with an evangelist to come and read the bible to him every day. The man deputed was Mr K.M. John of Ayroor, who became drown to the ideals of the Guru and offered him self to be in the services of the Guru by taking a teaching position in the English school founded by the Guru. Thus Narayana Guru loved all and hated none. In spite of his whole-hearted acceptance of the ideals of Islam and Christianity he never thought the rich heritage of the Hindus was wanting in anything to live a full and rich life freedom in the realization of the Upanishadic wisdom. He always gurdled the preservation of wisdom with great zeal without becoming a zealot and with absolute adherence without becoming a religious fanatic. It was this openness and egalitarian catholicity that made the Guru fascinating and even physically charming in the eyes of Rabindranath Tagore.
Even when the Guru provoked Mahathma Gandhi it yielded good results in Gandhi becoming convinced that free India was possible only by safeguarding the rights and privileges of the vast masses of India’s working class who were considered the ‘fifth’ class (panchama) of people of India. One question which Narayana Guru put poignantly to Gandhi was the right of India to ask for freedom from British when the Hindus were not giving at least a semblance of freedom to the so-called untouchables. In the Round-Table Conference convened in London by Ramsay Macdonald, Mahatma Gandhi realized how crucial was the question raised by the Guru. Without wasting any time on his return to India, Gandhi changed the names of Navajivan and young India into Harijan and fully opted for the recognition of untouchables as equal citizens of India.
Thus Narayana Guru stood firm in his natural placement regionally, culturally, and spiritually and yet he extended his arms to all to bestow his friendship in its fullest cordiality to all concerned. He made a symbolic gesture his common affiliation to the Aryan culture and Dravidian culture by translating into Malayalam the Isavasya Upanishad and Tirukkural of Tiruvalluvar.
