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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
CHAPTER – IV
NARAYANA GURU AND HIS SOCIETAL REFORMS
Introduction
Alter E.V.R. Naicker the other well known reforms in south
India was Shri Narayana Guru. All through his 72 years, it seems, he
refused to stagnate, not only in action but also in thought. That
distinguishes him from most other sanyasins. Shri Narayana Guru’s
life, on the other hand, was a continuous quest – a saga of persistent
exploration and a related cycle of action, movement and change,
intended to strengthen the bridges of understanding. He was a jnana
yogi and a karma yogi rolled into one. The crescendo of significant
action began right from his early childhood and gained in rhythm,
momentum and harmony as he matured in age and wisdom.
Early Life
The Guru was born on the 26th of August 1856, at
Chempazhanthi, a quiet little hamlet 12 km north of
Thriuvananthapuram. His father was Madan Asan, a middle level
farmer and an Asan or village schoolmaster. Kochupennu, his
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mother, was a pious and kindhearted matron. The child was named
Narayanan; the diminutive was ‘Nanoo’. The small mud walled hut-
where he saw the light of day exists even now. It is a protected
historic monument. This annex alone survives of the sprawling
Vayalvarath house, where lived a big joint family. The homestead
was located beside extensive paddy fields, which the family partly
owned and cultivated. Nanoo had three sisters. His uncle, Krishnan
Vaidyar, was an Ayurvedic physician of considerable repute.
Nanoo’s family were hardy peasants.
“The Ezhavas, the community to which the Valyalvarathu
family belonged, originated from the Uzhavars of the ancient
Dravidian / Tamil culture of South India. Uzhavar means one who
ploughs the soil. It is not a caste name, but a functional description.
The Aryan Brahminical penetration from the North did havoc to the
work oriented social set up of the South. In prehistoric times, till the
Nampoothiri Brahmins came and wrested the initiative in Kerala, the
dominant group was the tiller class of Uzhavars. There were other
specialized functionaries, like carpenters, fishermen and unskilled
labourers. Primarily it was their role in the productive process that
differentiated them. The Aryanization of the South was a
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catastrophe; it led to rifts and schisms in Uzhavar class; a breakaway
group became the Sudras of the four fold caste structure
(Varnashrama) imposed by the clever Nampoothiris. The latter
dispossessed the Uzhavars of their holdings, took over and
restructured their places of worship and branded them Avarnas
(outside the Caste system) and untouchables”.1 By cleverly
manipulating taboos and ,customs they conspired to keep the salt of
the earth as far away as possible from their freeholds and spiritual
abodes. It as pointed that the upper castes in India were the most
mobile lot who tried to spread in every nook and corner of India.
Young Nanoo hailed from a typical Ezhava family of those
days. Like most others, it was constrained to lead a hand to mouth
existence; the machinations of the Caste Hindus had reduced them to
that plight. Still it remained as integrated unit. Its members took care
of those basic tasks which a self sufficient group was expected to
cater to. Thus, agriculture, medicare, education etc crucial to
civilized existence, were provided for. Nanoo was mounded by this
hardy, independent, realistic and work oriented environment. In the
Guru’s teachings and ministry too, we come across these traits of self
sufficiency, and study independence.
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Narayana Guru’s ideas
As Shri Narayana Guru was a double pronged drive to reach
the goal of love and fellow through social change. With the historic
consecration of the Sivalinga at Aruvippuram, the thrust began. It
was energetically followed up. One after the other, many more places
of worship sprang up. “Simultaneously the temple sabha started at
Aruvippuram became a broad based forum to agitate against social
and political discrimination. Its goal was to usher in the new social
order to make universal the model abode ideal the Guru had
announced at Aruvippuram”.2
It is doubtful whether Shri Narayana Guru had at any time been
the victim of caste feeling. He himself did not observe caste. As a
boy, he took pleasure in mingling with the lower castes. During the
days of wandering and spiritual quest, he did not care at all for
religious differences or caste taboos. He mixed freely and shared
food with all and sundry - the fisher folk on the sea coast who were
depressed Christians and indigent Muslims, the impoverished
working people in inland regions, who were Pulayas or Paraiahs. He
also moved freely with Nair families. One of his bosom friends was
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Kunjan Pillai Chattampi Swamikal; to him caste or Varna systrem
was anathema. The latter fought Brahmanism uncompromisingly.
“He spoke and wrote strongly about the evil consequences of Aryan
intrigue on the Dravidian people”.3
About Shri Narayana Guru’s tactics in solving problems, he
was against confrontation or head-on collision. Frontal attack was
avoided. What he chose to do was to side-track the issue with a view
to exposing its gross inequity, his sense of humour prevailed, he
turned the tables on his adversaries, without giving room for anger or
bitterness. He however, was not a kind of Gandhians non-violence.
But he was influenced by Gandhian thought. He did not approve of
Satyagraham, as he thought it involved exploitation of sentiment and
use of moral coercion. By focusing on the irrationality of the caste
issue, he helped reason to prevail. This was the method he adopted
even in the case of religious reform. Mention has already been made
of his retort to the Nampoothiri, who questioned his right to officiate
as a priest. Perhaps the relevance of the Guru’s method of fighting
evil is greater today. It is a fact that violent, revolutionary
movements for changing society have not taken the race to the
promised goal which shows the impact of Gandhi. Many such efforts
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have misfired the creed of ‘end justifies means’ stands discredited.
Tainted means can seldom lead to noble goals. Gandhiji’s weapon of
Satyagraha had been misused by the people; it has become now the
butt of ridicule of all sensible persons. But to those who seek self
aggrandizement, it is a convenient and effective device. The Guru’s
modus operandi was in a harmony with morality and purity of means
like Gandhi. And invariably his moves were crowned with success.
Among Hindus, there has been much religious heterodoxy.
which results in utter confusion. It is much more acute than in other
world religions. Guru felt that it was a very sad state of affairs.
Divisive factors were overwhelmingly numerous in Hinduism.
Consequently the vitality of the Hindu faith, which was old, was
becoming much less. Its positive role has been lost. Chaturvarnya or
the four fold caste system was its curse. “As degeneration increased,
castes multiplied. The temple became the bastion of caste; it was also
digged in fortress of the priestly exploiters. That is why the Guru
turned his look first of all to the sanctum sanctorum and claimed his
right of entry into it.”4
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Casteism in Kerala
In Kerala, caste practices were distorted to absurd levels. The
ingenuity of Keralites especially that of the Namboothiris, is
displayed in its classic form, in the subtleties of caste distinction they
have forged. Innumerable are the castes and sub castes. There was
not only untouchability, but also unapproachability. Pollution by
sight, or even by breathing the same air, is Kerala’s ingenious
addition to the system. This was a constricting prohibition. It denied
to follow humans freedom of movement and even the right to fresh
air. In the temples as well as outside, these were enforced with
callousness. There was discrimination even in the mode and manner
of worship. The Sudras, too, “who were inducted into the caste
Hindu hierarchy for other considerations. They had to keep at a
_________________________________________________
* Foot Note:-
Perhaps Kerala being more isolated from the happenings in
Madras Presidency, it can be said that the caste system and its ‘ISM’
was more serve than in any other part of the country in peninsular
India. The Brahmin dominance had crossed all limits in exploiting the
backward community.
___________________________________________________
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humiliating distance. The chief among the varnas were Ezhavas or
Thiyas. They were kept at a safe distance of 14 feet from the
compound wall of the temple.”5 The so-called Chandalas like the
Pulayas and Pariahs were privileged to maintain a more respectable
distance! In the name of Sruti, and Smriti and Aryan intruders
controlled the temple’s core. The land and the tillers of the soil were
manipulated dexterously. Such a system of exploitation reigned
supreme in the homeland of Adi Sankara for centuries.
Who are the Namboothiris, and when, and in what manner,
they appeared on the stage of Kerala, are still matters of conjecture.
The same questions crop up in the case of the Ezhava / Thiyas also.
E.M.S. Namboothiris thinks that “the so-called colonization by the
Namboothiris and the Ezhavas is nothing more than a figurative
expression for the penetration of the Brahmin and Buddhist cultures
brought by small groups of Brahmins and Buddhists and consequent
transformation of the social organization of Kerala.”6 This is a line of
exploration which may, perhaps, yield good result. However, the fact
remains that whether the number of the migrants was big or small, the
impact of this event was considerable. The Nampoothiris by their
superior dialectical skill, managed, around the 10th century, to have a
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stronghold on the native Dravidian inhabitants and their land and
temples. Before the infiltration of this Aryan sect, Kerala, along with
the rest of South India, had settled in peace and glory brought by
Buddhism and Jainism. When this influence declined, there arose a
vacuum. This was filled by the more credible creed brought by
Nampoothiris. Were they the convincing New Scholars? The legend
of Mahabali has something to do with the Golden Age before the
Aryans came. It is thought that Kodungalloor with its present Devi
temple was once a Buddhist centre of worship. It had monasteries
and nunneries. Mention is also made of Shri Moolavasam. It was the
centre of the Buddhist civilization in the Malabar coast. The Arabian
sea submerged it. South Kerala might have had unnumerable
Buddhist places of worship. Jainism flourished in Wayanad, which
was closer to Karnataka. In all these areas there were places of
worship. They were pagoda-like in appearance. “After the
Brahminical takeover, these temples underwent change. Idol worship
was instituted.”7 It is significant that the temple architecture of Kerala
is different from that of Tamil Nadu or elsewhere in India. It
resembles more or less the structure of the Buddhist temples of Shri
Lanka. Anyhow there is no doubt that Buddhist influence in earlier
Kerala life was pervasive. But as it said that any reform movement in
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India, which tried to reform Indian society, the Brahmins have seen to
it that it resulted in a Jati-caste system: i.e. Buddhism, Jainism,
Veershaivanism etc.
The Schism which arose in the Buddhist faith helped the
revival of Brahmin influence. The Mahayana faction introduced idol
worship. Hindu rituals slowly found their place in Viharas and
Mutts. And when the priests, after edging out, managed to get control
over them, it was easy to convert them into Hindu temples. Even
Lord Buddha was deified. He was absorbed into the Hindu pantheon
as one of the avatars of Lord Vishnu. Ayyappa or Sastha is Buddha
refurbished as a Hindu god. And once the places of worship were
misappropriated, it was easy to manipulate the land as well as it
rightful owners. The priests were clever tacticians. They knew how
to divide and rule. A sizable group from among the people was
persuaded to toe their line. That group was assigned the status of the
Sudras in the four fold Caste order. “The more scholarly and fair
complexioned were, perhaps, taken straight into the Nampoothiri or
Brahmin caste. The Aryan conquerors suffered from a paucity of
spouses. To solve this problem, the system of sambandam or
morganatic marriage was devised.”8 The Nampoothiris, however,
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continued the system of primogeniture. They carried on with the
patrineial traditions of the Aryans instead of opting for the
matriarchal system of the Dravidian peoples. The first born of the
Nampoothiri alone married from his caste. Only he inherited the
property. Through his progeny, the purity of the caste was ensured.
Prosperity rights were kept in tact by this arrangement. “Younger
sons chose women from the Sudras. By their inbreeding there
emerged numerous hybrid groups. As they increased and multiplied,
they were made subordinate functionaries of the temple
establishment. In that way arose many sub castes among the so-
called Savarnas.”9
The majority was thus ostracized and segregated from the
places of worship, their land was taken away. They were physically
removed to a covenanted distance. Thus they had no options left.
They slowly switched over to earlier, primitive and obsolete forms of
worship.
There were deities which originated from ancestor worship
anthropomorphism and fertility rites. Lord Siva and Sakthi had
assumed many disgusting forms. Amman Koils or temples to the
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Mother Goddess were revived. “Goddesses Bhadrakali, Marutha and
Mariamma were rather ferocious aspects of Sakthi. Madan,
Muthappan etc were earlier forms of Lord Siva or hangovers of
ancestor worship.”10 Some of the deities of the tribals were also
available to the dispossessed majority. Animal sacrifice was revived,
black magic flourished. Liberation with liquor came in through the
backdoor. And inevitably these places of worship became musty,
stinking holes. They were sandwitched between narrow, crowned
lanes, where the tillers of the soil were forcibly herded together. The
original temple in the elevated, commanding height in a village was
out of bounds to them. “In fact the place of worship the majority
patronized fully reflected their despair, ignorance and intellectual
poverty. They showed the nature of the depression and despondency,
which became the lot of the hard working people of Kerala, after the
Buddhist Golden Age, the Mahabali Era, was past.”11
For many centuries this sorry state of affairs continued. By and
large the tyranny of the so-called Savarnas became truly oppressive.
The Sudras, as neophytes, were perhaps more aggressive. They had
slowly acquired much economic power. This enhanced their political
and social influence. Meanwhile, the non caste sector constituting the
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majority languished further. They became more and more
dehumanized as a result of persecution and denial. They had none to
lead them, to point out an escape route. “In modern times, conversion
to Christianity and Islam opened up escape routes to a small
percentage among them. The majority had to put up with social
persecution and economic exploitation. It continued till the right
leader led them out of the Slough of Despond. In Shri Narayana Guru,
they found a true Saviour and Pathfinder. He took over the leadership
of this modern Exodus. The consecration of the temple at
Aruvippuram was its signal.”12 this shows how the backwards have
suffered under the domination of Brahmanism.
His Methodology
The greatness of Shri Narayana Guru is that he analyzed the
cause and found its solution. With malice for none and love for all he
tried to implement it. He knew that the whole of the society which
was affected. Both the Avarnas and the Savarnas were afflicted by
the disease of was caste. The only way was to remove and wish to
usher in harmony where strife, rancour and dissension prevailed. A
peaceful change was called for. It would be a full fledged revolution
– a basic change in sentiments, feeling, intellect and perspective, a
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change long overdue. He strove to bring that about, with the help of
the poise, self assurance and insight that years of deep thought and
tapas had brought to him. He also preferred harmonious means.
Love and kindness had become second nature to him. He had
realized the Advaitic unity of Consciousness. With a disarming sense
of humour, he went about his task, led by the light of Truth. “The first
milestone in this historic pilgrimage to the Absolute is the
Aruvippuram Pratishta. It was meant as a bold and courageous
antidote to the caste venom. Further it was a clarion call to faith and
hope, to devotion (Bhakti) of a cleaner, nobler and purer kind.”13
Guru in action
Two things the Guru set to his heart was, one was to make
everyone realize the absurdity of caste, which is the constrictor
strangling our civilization. All alike have to be delivered from its
grip. Secondly, “he wanted to free religion from centuries old
superstitions and taboos which hindered genuine Self-Realization.
He wanted houses of gods to be clean airy, well ventilated places
where people met and mingled freely and without inhibition. They
should be abodes of Truth and Love.”14 The Guru probably had in
mind the clean and tranquil Christian Church and Muslim Masjid.
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Rituals in temples should be cut down; they have to be simple and
solemn. He also preferred the worship of deities who represented
humane and benevolent aspects of godhead as well as man. On the
other hand Gandhiji tried to even reform the Brahmins and asked
them to remove the ‘ism’ which they had attached to the caste system.
He was against the ‘ISM’.
After Aruvippuram, Narayana Guru began consecrating temple
after temple. In their holy precincts he made provision also for
schools, reading rooms, too, came into being. The teaching of
Sanskrit language and the Vedic texts denied to non-Brahmins was
provided for. He also encouraged the learning of English. A genuine
renaissance can take place only through a cross fertilization of ideas,
Times were changing, and we too have to change order, it will change
us. The society was in ferment. A subterranean rumbling could be
heard. He was foremost among those who sharpened their ears and
anticipated its beneficent results. One of the rate qualities of the Guru
was that, he could by no means be a reactionary or conservative like
the typical godmen. He looked ahead with a catholicity of outlook, he
imbibed new ideas. These he attempted to integrate with our
traditional beliefs. The chief thrust of the Upanishads is Salvation by
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Knowledge. One of the inspiring exhortations of the Guru was:
“Educate to be free”. The others which went with it were, “Organize
to be strong” and “Thrive through industry”.15 This showed a rational
perspective which agrees with our times. He had in mind two
programmes for creating enlightenment. Of these the immediate
thrust was to be on religion. He reformed its practice. Temples were
reorganized and restructured as centers of intellectual life. They were
to be arenas of genuine understanding, brotherliness and harmony.
People should also learn to cherish their links with their environment.
The way in which he accomplished this goal, threw light on the
quality of his vision. The kinds and forms of Pratishta he undertook
reveal it. Reformers tried to apply various methods in their own to
reform Indian society, in different parts of south India i.e. ‘Bombay
and Madras’ presidency. The constitutional-reform Acts had its own
impact.
One of his early Pratishtas after Aruvippuram was at a place
called Muttakkad, quite close to the famous Kovalam Beach Report.
The idol there is that of Lord Subramania.
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By now the renown of the Saint had spread far and wide. After
the Aruvippuram Pratishta, he was on the more incessantly for about
15 years. From one end of Kerala to the other and even in
TamilNadu he went raising funds for his temples, Mutts and schools,
and enthusing people in their religious and social awakening. “His
appeal for funds was generously responded to by the poor as well as
the rich. Money and land grants grew from a trickle to a steady
flow.”16
The Guru consecrated new places of worship only when the
need for one was brought to his notice by the people concerned. But
in the case of renovation, he deliberately encouraged. A stage came
when he almost set his face against new temples. He even impressed
upon people that schools and libraries should receive priority. Again,
there was a significant change in the nature and quality of the deities
installed. All these point to the fact that the Guru was a different kind
of religious teacher. He knew the spirit of the age. He acknowledge
in all his acts, the inevitability of change and the necessity of
progress. His ethos was essentially modern and realistic.
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Temple consecration was already showing results. Thereby he
was giving a fillip to the self respect of the Ezhavas / Thiyas
multitude. They were slowly cured to their century’s old lethargy and
helplessness. “The Dharma of Shri Narayana Guru was remoulding
them. The new temples side tracked to an extent the popularity as
well as prosperity of the temples under the control of the Savarnas. A
big chunk of their income was also being taken away.”17 Later on the
Guru blessed the idea of the annual pilgrimage to Sivagiri on the
threshold of the New Year. This appreciably lessened for a long
while the urge to go to Sabarimala and Kodungalloor. Being the most
numerous among the Hindus, it was the poor Ezhava folk who went
to these pilgrim centers in large numbers. In fact, as a result of such
subtle moves of the Guru, there arose a current of opinion against the
superstitious follies which had enslaved the masses for ages.
Sahodaran Ayyappan, a disciple of the Guru, a rationalist and atheist,
was doing effective propaganda against the evils prevailing in the
Hindu faith. The Christian Church was also going all out for more
converts to their faith. Eminent Ezhavas / Thiyas like C. Krishnan of
Calicut exhorted the community to embrace Buddhism en bloc. The
struggles for Human Rights launched by the backward sections in
Travancore and Cochin made steady headway. The Self Respect
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Movement and E.V. Ramasamy Naicker’s Dravida Kazhakam in the
adjoining state of Tamil Nadu also created substantial impact. No
less significant was the fact that among the Savarnas there were many
who welcomed changes in tune with the times. The famous Vaikom
Satyagraha brought to the forefront such progressive minded persons.
Many of them subscribed to the Guru’s call for ‘One Caste, one
Religion and One God for man’. “All these factors later on made
possible the historic Temple Entry Proclamation (1937) by the
Maharaja of Travancore.” 18 It has to be noted that the princely state
like Maharaja of Travancore., the justice party, the self respect
movement, Maharaja of Mysore had been inclose touch with the
Kolhapur movement. The Maharaja of Gwaliair was in touch of
reformers in North India. The princely States played and important
role for reformation of the caste-system.
Political Ideology
Shri Narayana Guru’s effort towards a reformed worship also
caused certain important side effects. Among them is the idea of a
United Kerala. The political fragmentation of the land of the
Malayalees into Travancore, Cochin and Malabar had hampered the
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flourishing of their culture, literature and arts. Human rights also
were in default. “The Guru’s efforts to build temples for the powerful
Thiya (Ezhava) community of Malabar helped to create an All Kerala
perspective. The dream of Ayka Kerala thus engendered by diverse
factors was fulfilled in 1957.”19
Thiyas of Malabar came to know about the Guru and the good
work he was doing for their counterpart in South Kerala. Some of
them met him and invited him to Malabar. Thus it was that the Guru
happened to consecrate, among several others, the three major
temples of Kozhikode, Tellicherry and Mangalore. At Kozhikode, in
the heart of the city he established the Sreekanteswaram Temple.
Rarichan Mooppan, a Thiya was then one of the very rich men of the
area. With his all out support and with the co-operation of influential
public men like C. Krishnan the temple to the Lord with the Blue
Neck was built. Its inauguration was conducted with great fanfare.
The numerically strong and economically upcoming Thiya
community approved this venture with vigour and fervour. This
enthusiasm was infectious. Other sections of society also sharpened
their ears. The enlightened among the caste Hindus welcomed the
events. There was no longer any questioning of the right of a non
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Brahmin to priesthood and its prerogatives. The Guru’s credentials
were now beyond doubt. In fact, on this occasion, the Theosophical
Society of Kozhikode accorded him a grand reception. It presented a
welcome address which, amidst other things, acknowledged that he
“was a great soul who was born with qualities befitting a great leader,
one with the true Brahmin soul sent by God as the successor of the
great Sidhas who had lived in our motherland”.20
In his native Travancore, among caste Hindus the Guru did not
receive such unreserved acceptance and admiration. The Malabar
region, because of its traumatic experiences during the Mysoream
invasion and also due to direct British rule, ceased to have the kind of
caste intolerance that Cochin and Travancore still had. In fact, caste
in these native states was an excuse and a smokescreen for
maintaining in tact undue privileges till economic and political
matters. In the name of caste was maintained a monopoly of official
patronage and the consequent material advantages. Caste in the Indian
context is essentially class polarization. The long spell of British rule
also helped to foster the national spirit in Malabar. In the two
princely states, however, “national awareness which is basically an
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urge for freedom took the form of agitations by the depressed and
backward groups for their human rights.”21
The Thiyas of Tellicherry were very enthusiastic about having
a temple of their own. Their indignation against caste Hindu
discrimination was genuine. “Still many among them were averse to
castes below theirs entering the new temple. Moorkoth Kumaran, the
eminent writer and an ardent discipline of the Guru, was on the side
of the progressive.”22 The Guru was silent till the opposing groups
ironed out the differences through long drawn out discussion. When
the conflict fizzled out, the Guru christened the place Jaganath
Temple. That was done purposely. The famous Jagannath Temple of
Puri in Orissa is unique in the sense that it has always been open to all
castes
The temple at Mangalore was set up at the request of the
Billavas or Thulu Thiyas of that area. Here also the Guru had a
specific aim. He was against ostentatious and expensive ceremonies
and rituals in temples. He advised those concerned to save money
and invest it in socially useful work like running schools, libraries and
the like. Devotees are to spend as little as possible for the purpose of
worship. Thus he hoped to plug the sleuths through which poor
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man’s money is drained by priests and their touts. The majority of
the Billavas was poor. Still they emulated well to do people, went on
pilgrimage to far away Tirupathi and wasted their resources.
Therefore the Guru chose to consecrate a replica of
Thirupatheeswaran. “He assured his followers that they would get all
the spiritual benefits of Thirupati if they worshipped at the local
shrine which he called Gokarnanath temple.”23
“Shadow can’t subsist unaided, without’s model original
‘As this manifest world itself sans its original’
Shade is it neither, nor reality; but all things
Seem like a snake an artist cleverly draws.”24
The world of reality and the world of appearance are often
juxtaposed and contrasted in Vedanta. The Guru denies this duality.
The Self, Aum or Universal Self and the image are one and the same
essence, through they appear as different. Reality and appearance
both cancel themselves out within the neutrality of the Absolute. It is
this Advaitic unity that the Guru emphasized through the Mirror
Pratishta. This tour de force marked the climax and culmination of
his mission to reform worship. He started with idols; the task ended
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with sponsoring and demonstrating the Nirguna form of worship,
which is the sublimest stage of Bhakti. The Mirror Prastishta is a
highly intellectualized symbol of Guru’s Philosophy of Atma Vidya.
Two other temples established by the Guru deserve special
notice. One is the temple of the Goddess of Learning (Saraswathi) at
Sivagiri. It is interesting to recall that the Mahadevar Pratishta there
turned out to be an ill starter. The Lingam was installed on the hill
top and a thatched shed was built over it. The plan to erect a solid
temple somehow did not materialize. And one day the thatched shed
caught fire, destroying the idol also. That was the end of it. “It is this
very spot which hosted later on the Guru’s mortal remains. The
imposing Samadhi Mandiram stands over it as the most eloquent
monument to this unique friend of man.”25
Temples
The Guru was unusually keen and enthusiastic about the temple
to Saraswathi Devi. In fact he urged and encouraged his disciplines
and the S.N.D.P. Yogam to expedite work on it. A cute little pagoda
like Sreekovil came up inside a circular enclosure with a half wall and
the yard spread with snow white sand. The beaming idols of the
46
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
Devi, veena in hand, radiates peace and tranquility. It is pleasing as
well as elevating to gaze on it and worship. The installation
ceremony was a mammoth festival spread out over several days.
“The day of the inauguration saw one of the greatest
ceremonies witnessed in those parts. People arrived like a flood
flowing down the hill. The entire hill was gaily adorned with flags
and festoons of various colour. The caparisoned elephants, whose
gold plated ornaments covering their foreheads, reflecting the yellow,
orange the red rays of the setting sun, provided an unforgettable sight.
Instruments, music and an assorted assembly of drums, folk songs,
folk dances and procession, all provided, as Kumaran Asan put it, “a
heavenly sight never before experienced by anyone of the huge crowd
assembled there.”26 There was no Puja of the usual type. No rituals
like Nivedyam and the sterile mumbling of mandra were provided for.
Indeed, the procession of the idol, its ritual ablution, festivities and
other related observance are dispensed with. The devotees of darsan,
they sang hymns or they were lost in silent meditation. The
Brahmachari in charge, bestows floral offerings if requested to do so.
The emphasis is on silent meditation on that Power which
disseminates knowledge and helps illumine the inner light.
47
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
In connection with the Sarada Pratishta, the Guru, for once,
overlooked his own commandment about simplicity and against the
wasting of energy, money and resources. For him, so crucial was this
Pratishta. The Mirror Pratishta at Kalavankodam was a brain wave.
“In the case of Sarada Devi, it was the result of a well thought out
plan. ‘Educate to be free’ is one of the exhortations of the Guru. He
cherished learning as the light and illumination of life.”27 ‘Arivu’ is in
the core of his Darsanam. To him, Saraswarthi is more than the
goddess of Learning; she is also the very incarnation of Love. He
conceived here as the Eternal Mother, as the most humane and
endearning aspect of Sakthi. Mother worship is basic to Dravidian
culture. “The Ardhanareeswara concept is a unique feature of the
Saitive Philosophy. Indeed, Sarawathi was, to the Guru, a blended
symbol which harmonized the finest elements in Aryan and Dravidian
civilizations. That is, perhaps, why he gave the greatest priority and
precedence to the installation of the Goddess of learning.”28
Advaitashram founded by the Guru at alwaye. It is veritably a
prayer hall for all religions. Here is the meeting point for all
religions. Attached to it was a free Sanskrit School which welcomed
48
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
even the lowliest among the low-caste boys. After the establishment
of the Mutt, the Guru strove every way to further his ideal of One
Religion. In Atmopadesa Satakam (verse 49) he surmised thus:
“Always do man everyway strive
For self’s Happiness; count this
As the only Religion of this world;
And shunning evil, restrain the inner Self.”29
Self Knowledge or Atma bodha was the cornerstone of the
Guru’s Advaita philosophy. ‘Know Thyself’ is its ancient Greek
form. “This is the One Religion he projected in his greatest message,
the clarion call of his life ennobling mission, viz. One Caste, one
Religion and One God for Man.”30
The place became soon the venue of the first All Religions
Conference in India. Scholars representing different religions
participated. They compared notes. “The motto of the Conference
was understanding co-existence. The Guru instructed the following
message to be prominently displayed at the venue: ‘Not to argue and
win, but to know and to instruct’.”31 It was from Advaitashram that he
49
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
had the following message of far reaching significance: “Whatever be
the difference in dress, customs, caste or religions of individuals,
since they are all human beings, there can be no objection to their
inter-dining or inter-marrying.”32 Some of his ways of thinking,
approach reform resemble to a great extent that of Gandhi. It is
however doubted whether he was influenced by Gandhi or not is a
subject of research.
What Dr. Palpu said about the Guru’s temple building activity
is worth close study: “Temples and Mutts have been of great help for
the progress of this (Thiya) community. Such institutions have not
only catered to the religions needs of the people, but they also have
enthused them in many kinds of good deeds. Through their help,
people differing in social position and character have become united
with a sense of equality. Thus have been engendered in them mutual
love and a feeling of brotherhood. Temples have been helpful in
making ordinary people act with rectitude and a sense of morality.
These are verily institutions which propagate religions as well as
moral conduct. They are also intended to give craft based and
specialized kind of education and training. The community’s
resources are conserved by them to be utilized for its well being as
50
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
well progress. These institutions owned by them have become the
means to assert the self respect of this community which has been
thoroughly ruined by long years of social persecution. Theses
temples are intended to be accessible to members of all castes, lower
as well as higher. As a results of that, those persons who really need
this kind of opportunity will be much more benefited. That is why it
has been so decided.”33
From this it can be said that the country of backwards in the
temple in Maharashtra- madras did not and have not achieved much.
Hence ‘Guru’ Work has achieved much infighting the caste-system
compared to the other parts of south India.
“This assessment comes from one who was easily the most
dedicated leader of the Ezhava (Thiya) community. He was also an
enlightened proponent of the change and progress modern Kerala has
witnessed. He was the informing spirit, which, along with that of the
great poet, Kumaran Asan, infused dynamism into the Shri Narayana
Dharma Paripalana Yogam, the organization which undertook to
propagate and implement the teachings of this unique Guru, was
further continued. His message was for all, its emphasis being on
51
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
universalism. The Guru unleashed the momentum for this secular and
social thrust by being the inspiration and fountain head of a reformist
movement viz. the S.N.D.P. Yogam. There are very few instances of
a Jnanin becoming the founder and life time president of such an
organization. Shri Ramakrishna Paramahamsa did not think of
establishing a Sabha for the dissemination of his Dharma.”34 It was
left to his great disciple, Swami Vivekananda, to found the
Ramakrishna Mission. Luckily the Guru had in Dr. Palpu and
Kumaran Asan two illustrious lieutenants. They took upon
themselves the main burden of organizing and building up the
Yogam. In fact, the Yogam was the brain child of the indefatigable;
its foster mother was the poet. The Guru became the fountain source
of a torrential flow which inundated the parched social land scale of
Kerala. It washed away the dross and dirt of the by gone days.
Dr. Palpu himself was a victim of caste and hence and
inveterate enemy, but diverse were the ways in which he fought this
evil. It happened that he met Swami Vivekananda and took his
advice during the latter’s visit to Bangalore. The Swami is truly the
Father of Modern India, as none else had understood the nation and
felt its pulse as he had done. His comment on politics is valid even
52
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
today. “If you want to speak of Politics in India, you must speak
through the language of religion.”35 That is what Gandhiji did and
with tremendous success. When told by the Doctor about the plight
of his community in Kerala, Swamiji advised him to organize a
broad based movement with a religious man of sufficient following at
its head. That ensures credibility as well as acceptability.
The Guru satisfied fully this stipulation. Dr. Palpu realized that
it would be ideal to get it transformed into the organization he had in
mind. It could be the vanguard of the depressed and exploited
groups, especially of the non caste sections. The Guru fully approved
of Dr. Palpu’s suggestion. There was identity of views. He too had
felt the need of a wider forum to further his life’s work. His mission
was not to be confined within segregated limits. The target of his
religious thrust was universalism. “Thus, in the year 1903, the
Temple Sabha became the S.N.D.P. Yogam. Its aim, as the full title
declared, was to further as well as implement the Moral Law
expounded by Shri Narayana Guru. His protégé and disciple,
Kumaran Asan, was assigned the general secretaryship. The Guru
himself agreed to be its lifetime president.”36 Thus, in and through
him and the organization, socio-political and religious goals were
53
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
unified. And till almost the end of his life, this unity in action and
aim was maintained. The political programmes of the Yogam, with
emphasis on safeguarding and ensuring the civil rights and human
status of the community, necessarily roused ill-will amidst and
conflict with other groups and sections. This trend would undo the
harmony, universalism and sense of brotherhood the Guru hoped to
inculcate among the people as a whole. “Anticipating such a schism,
he established an Order of Monks for upholding his broad based
spiritual and moral goals.”37
The Shri Narayana Gurukulam was another independent body
which propagated the teachings of the Guru. This had won for the
Guru’s thoughts a wider audience especially abroad, with its
headquarters at Varkala, and branches in many Western countries.
“As regards the goal of social change, the Yogam became the
Guru’s most effective forum for immediate action. It was registered
as a joint stock company. Among its objectives were, besides the
dissemination of the Dharma and the administration of the Mutts and
temples, the sponsoring of the religious and secular education of the
people and also their professional advancement.”38 The majority of
54
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
the Ezhavas was engaged in agriculture. Many of them also took to
weaving and coir making. A small section had also ventured into
commerce and business. Significantly the temples and Mutts
established by the Guru were expected to encourage the above secular
activities also. Thus there was a genuine dove-tailing and co-
ordination of the spiritual and material needs of the community,
which has not happened with reform movements of the same
objectives which also tried for economic development.
“The Guru was above all kinds of religious prejudice`s. He
believed in the oneness of all religions. “No matter what one’s
religion is, it is enough man betters himself”, was his motto.”39
Christianity and Islam did influence him. The most distinguishing
characteristic of Islam is equality leading to brotherhood. In the
reformed worship that the Guru set up, he included many a
humanistic ideal from these world religions.
The transformation of the Temple Sabha was the signal for a
radical change in the perspective of the Ezhavas community. The
rich as well as the poor rallied behind its banner. Earlier, in different
parts of Travancore, there were many local Sabhas, Which merged in
55
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
the Yogam. Steadily the Guru’s influence spread and his spiritual
sway increased. With the instinct of a born leader, he noted that the
time had come to administer, preferably in homeopathic doses, his
humanistic ideas. Of course, the first step must be to enthuse those
who were already his followers. By and by, the others too will enter
the magnetic field. Thus would manifest in the whole of society a
genuine desire for change and progress. In this sense, though this
activities were confined to a particular sector, by their wider
relevance, they would come to have tremendous significance. There
is no doubt that the Guru’s modus operandi is worthy of close study
by sociologists because of its usefulness as a model to follow.
“Dr. Palpu’s aim in organizing the Yogam was, by and large,
political. He girded up his loins to fight the Travancore Government
for its consistent denial of civic and human rights. The Ezhavas were
kept arbitrarily out of schools and colleges. They were denied jobs
under the government. They were insulted with untouchability and
unapproachability. Temples and public roads were out of bounds
to them. Caste was the excuse for keeping out even well qualified
candidates, of which Dr. Palpu himself was a victim. He was denied
56
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
admission in Trivandrum Medical College, he fared no better. He got
an opening only in the Mysore State Medical Service.”40 *
Stray Ezhava youths who managed to crawl through the closed
door educational institutions were impudently told by the State
Government to take up their so-called caste profession viz. toddy
tapping. The resentment against such insulting treatment was
smoldering. Right from the beginning, the Yogam highlighted such
grievances. Its Secretary, Poet Kumaran Asan, took up such issues
with the authorities. The response was disappointing. But the
Yogam perished. It continued to harp vociferously on such inequality
and injustice. Simultaneously the Yogam began demanding political
rights. Appropriate representation in the legislature was an important
demand. Freedom for commuting through public roads was another.
________________________________________________________
* Foot note:-
The Mysore princely state was in close touch with the
Kolhapur movement. Besides education of the non- Brahmin masses
was the major objective of this movement, because which Palpu to
gel admitted.
57
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
Yet another reasonable claim was for admission into Government-run
schools and colleges which were out of bounds for non caste Hindus.
The agitation was mostly in the form of resolutions, speeches,
representations and petitions.
“The Guru approved of these moves. Simultaneously he
sought to build up the dignity and self reliance of the depressed
people. He took the far sighted, long term step of reforming and
strengthening the group from within. This two pronged thrust
produced a strong impact and led to welcome results. A high-tide of
awareness and a strong urge for change manifested themselves. The
people’s initiative was on the increase. This was exactly Gandhiji’s
modus operandi later on in the struggle for national freedom. The
similarity is not accidental. Both the Guru and the Mahatma were
products of our Renaissance. As great leaders of them, they were
reacting characteristically to the objective situation before them.”41
A brief resume of the role played by the Yogam in the socio
political transformation of Kerala during the last eight decades is of
much relevance today. The Yogam’s pre-eminence as pioneer in the
field is undisputed; its impact on the times was tremendous. The
Pulaya Mahasabha began functioning in 1905 under the leadership of
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
Ayyankali. Its services to that community were Herculean. The caste
Hindus, “especially the powerful Sudra (Nair) community, followed
suit. In 1914 came into being the Nair Service Society. To start with,
it was devoted to eradicating the taboos and false beliefs prevalent in
that community. Inspite of being comparatively affluent, the Nairs
had to redeem their honour and self respect.”42 There were among
them many silly and ridiculous customs like thalikettu and
thirandukuli. Then there was the system of morganatic marriage,
which was a shameful relationship. Subservience to the princely
establishment was economically advantageous; but it involved often
the bartering of sex. Enlightened members of the community felt that
it was an obnoxious relationship. Among the Sudras (Nairs) of those
days there were several sub castes and sects; between them was a
pracised different levels of ostracism and discrimination. The
society, started by stalwarts like the later Gandhian, Kelappan and a
distinguished judge, Changanassery Parameswaran Pillai, was
intended to cleanse the community and rid it of such humiliating
abuses and misuses. Indeed, it was essentially a social reform
movement. The society lobbyed successfully for the Nair Regulation
which was a progressive measure. One of the early leaders of the
Society was Mannath Padmanabha Pillai. He played a crucial role in
59
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
the Vaikom Satyagraha. In those days he was an enlightened and
forward looking leader. In his autobiography, he acknowledged his
indebtedness to the teachings and exhortations of Shri Narayana
Guru.
“The Hindu priestly class, the Nampoothiris, also organized
their own forum, the Yogakshema Sabha. The initiative for this came
from among the progressive minded young Nampoothiris. They
wanted to reform their community from within. The plight of their
womenfolk was heart rendering. They were treated just like chattel.
Widow re-marriage was one of the planks of the Sabha’s activity.”43
________________________________________________________
Foot note:-
Perhaps Gandhi was more close with the reformist who did not
propagate anti-god feelings among masses, he also felt along with
reforms, economic development was also important, which was not
the case with the Satya Shodhak movement, the justice movement,
the self-respect movement etc.
________________________________________________________
Thus came into being different organizations representing the
major sections among Hindus. These had the avowed goal of
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
exposing superstitions and fighting the inhuman custom and taboos
arising from them. The latter were vitiating the lives of all sections of
Hindus and also retarding their progress. Though the organizations
represented the respective communities, they were not communal in
the sense in which the word is understood now. They had, in fact,
constructive, progressive role to play. But once that phase was past,
they became instruments in the hands of vested interests who
exploited caste and community feelings for their selfish ends. And at
present, these organizations have more or less become the handmaids
of the communal politics which was deep rooted in Kerala –social
life.
The Yogam fulfilled a historical need, Guru was its fountain-
head; its objective was to further his chosen mission. He continued to
be its centrifugal force. For 16 years the Secretary, Poet Asan,
pleaded and petitioned. In his preface to the bye-law of the Yogam,
Asan made the objectives explicit. Reading it, one could easily see
that the rules reflect the viewpoint of the Guru along with that of Dr.
Palpu. In the bye law he points out “religion is the life breath of India.
It alone animates the people who constitute its different bodily parts.
When religion was practiced justly, the advantages arising from it
were incomparable.”44
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
Right from the beginning, the Yogam emphasized two things
viz. the advantage of united action and benefits of education. The
Yogam made them the firm planks of its organized efforts. In the
first annual gathering of the Yogam, Dr. Palpu reminded the audience
about the need for united action. About education, he expostulated
thus: “A society or for that matter a group, makes durable progress
and achieves prosperity only through education. In our community
there should be none without at least primary education. For that one
and all should specially strive. When you refer to an Ezhava male or
female, it should imply that he or she is one who knows how to read
and write.”45
Dr. Palpu also emphasized the need for hard work and industry.
Indeed, the third important objective of the Yogam, and that of the
Guru, was to help the community register economic progress. Hence
the slogan. ‘Trive by industry’. “It formed the third leg of the holy
triangle of the Yogam’s long term objectives.”46
The work of the Yogam created a strong impact. Consequently
the conservative elements, having a strangle hold on the social set up
and in the Governmental system, had slowly to yield ground. The
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
Yogam took up the issue of representation in the Legislature of
Travancore. That body was crammed with officials and their
nominees. Most of them belonged to the Nair community. The
Ezhavas, who formed one fifth of the population, did not have even a
single member. The Yogam repeatedly brought this anomaly to the
notice of the authorities. Meanwhile, the Legislative body in
Travancore underwent many changes. * It came to have an elected
majority. Still no Ezhava managed to get in. Even poet Kumaran
Asan failed to muster enough votes. After many urgent pleas, he and
a few others were nominated. These representatives did excellent
work from within the legislature. The views of the insulted and the
_______________________________________________________
* Foot note:-
These political changes took place because of Maontford
Chelmsford Reforms, which introduced communal representation.
Both Gandhiji and British tried use the reformers. Gandhi for
Nationalism, and the British to weaken, the non-Brahmins by
encouraging communal-representation. (Nominations was a set back
to Gandhiji`s movement.)
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
injured were thus slowly being heard in the corridors of power
(British). Another plea of the Yogam was about appointments in
Government services. The growing Christian community managed to
get in with the help of the British Resident. The Ezhavas were
systematically kept out. Right of admission for Ezhava children in
schools was another important demand. “The Yogam voiced these
grievances in all kinds of ways, through resolutions, petitions, and by
heated discussions in conferences and in the columns of journals.”47
The role of Christian missionaries also helped British role for
continuation, by providing English education to the masses.
Yogam managed to create a strong wave of awareness among
the Ezhava multitude and its intelligentsia. This had its healthy
repercussion on Kerala society as a whole. Kumaran Asan became as
a poet of distinction committed, as the Yogam Secretary, to life and
its burning problems, had a mouthpiece, a monthly journal,
‘Vivekodayam’. The title was a tribute to Swami Vivekananda, who
was the kindly light of modern India’s destiny. It was edited by
Asan. The journal did yeoman service in ventilating the views of the
Yogam. It also spread the message of the Guru. The journal was by
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
all means an instrument of enlightenment and change. “During the
first decade and half of the Yogam’s history, Poet Kumaran Asan
dominated the scene. He was not only the greatest friend of the Guru
but also his most faithful disciple and spokesman.”48
They also raised the Christian bogey, attributing to it a threat
to their religion, they exhorted Hindus to close their ranks. But the
non-caste Hindus did not oblige. They knew where their bread was
buttered. After Kumaran Asan’s exit, T.K. Madhavan, the hero of the
Vaikom Satyagraha, became the most effective spokesman of the
Yogam. In his journal, ‘Desabhimani’, he defended this movement
for Civil Rights vigorously as well as boldly: “What the sponsors of
the Civil Rights demand is only this: no discrimination on the basis of
religion or social status, which wound the self respect of individuals,
should be encouraged.”49
On caste
The Yogam was becoming in practice the organization of the
Ezhavas. He made an attempt to correct this trend. He sent the
following message to the special conference of the Yogam held at
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
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.”50 Opposition to
caste and religious strife was the cornerstone of the Guru’s vision of
life. He wished to unite all depressed and exploited. Together they
should strive to win their rights. A socialist in its real sense was he as
Mahatmaji too was. The Yogam was basically an organization of the
toiling millions. But by and by its leadership was vested in the rising
bourgeoisie section of the community. In spite of that, the Yogam
continued to be the cradle of leaders dedicated to the cause of the
poor. Many of the socialist and communist leaders in Kerala had
their early apprenticeship in the Yogam and its spiraling activities.
The reason for Kerala becoming a haven for progressive views and
ideals can be traced to the influence of the message and mission of
Shri Narayana Guru.
Take for instance Sahodaran Ayyappan. He is one of the
incomparable leaders that modern Kerala has thrown up. Ayyappan
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
is, in all respects, an enriched product of the Shri Narayana wave.
Though an ardent disciple of the Guru, Ayyappan was an out and out
atheist. He was a rationalist and a socialist as well. Still he
contributed significantly in the propagation of the Guru’s Dharma.
While participating actively in the work of the Yogam, he also
chalked out an independent course which look the Dharma many
steps forward Ayyappan began the Sahodara Sangham or the
Brotherhood Movement in 1917. “He started a journal, Sahodaran.
Thus he came to be known as ‘Sahodaran Ayyappan’ or more
intimately ‘Sahodaran’. He sponsored inter-dining and inter-
marriage. His goal was a casteless, secular society. He tried
successfully to spread rationalism, and atheism. Like the Guru, he
believed in the magic power of education.”51
After Independence
After the dawn of independence, The Yogam began moving
away from the Dharma of the Guru. Perhaps, this degenerating trend
was endemic in post independent India. Once freedom was won, the
different segments, which were forged into unity by their common
enslavement, fell apart. The same phenomenon manifested in Kerala
also. There was realignments. The elite in all communities started
67
CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
fighting for spoils. Real communal politics raised its ugly head. The
Guru’s message of unity and brotherhood was no longer
advantageous to the vested interest in different communities. The
thrust was not on the rights of the common man, but on safeguarding
the ill-gotten gains of the well to do sections. The Yogam, which
under the Guru’s beneficent influence, was forged as a bulwark
against oppression, exploitation and intimidation of the downtrodden
majority, ceased to be what it was. The rising bourgeoisie among the
community wrested the leadership from the representative of the
common man. Thus began a new dispensation in the S.N.D.P.
Yogam.
The Yogam, in spite of its glorious past, is now, like most of
the other sectarian organizations of Kerala, an ailing limb. Plagued
by dissension, split horizontally as well as vertically, the Yogam has
now become an arena where puny, selfish men manoeuvre for
positions and misuse its heritage and good name for gaining petty,
personal ends.
Prophet of a New Age
“So far as Kerala was concerned, Shri Narayana Gurudev was
the prophet of a new age, not only because he revived and
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
strengthened Hinduism, weakened by superstitions within itself and
therefore unable to combat the onslaught from other religious with the
weapon of Adwaita but also for the reason that he reconstructed
society on the firm foundation of pure Adwaita.”52
What is the reason for stating that he was the prophet of a new
age with particular reference to Kerala only? Sri Ramakrishna, Swami
Vivekananda and Swami Dayananda were recognized and accepted at
the national and even international levels, far beyond the narrow
frontiers of their own communities and states. But Shri Narayana’s
name and fame were confined to Kerala. * Even here, he is mentioned
generally as the spiritual teacher and social reformer of a particular
community. And outside Kerala, he is hardly known. What are the
reason for this sorry state?
________________________________________________________
* Foot note:-
It is to be noted that many who have worked reformers after
independence became to be known as caste-leaders. This is how, in
India, the real history of the reformers has to be revisited, and have to
be studied in a integrated and holistic way, wherein the true history is
hidden, supposedly and intentionally by the established scholars. This
has been the faith of almost all reformers, from the different parts of
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the southern India, which has been dominated by upper caste, not
only then but even now. Means of communications mass media have
been still under their control.
_________________________________________________
“First, that his area of activity was no doubt limited to the
community that stood in the forefront of the lower castes in Kerala.
The Swami himself was a true Sanyasin far above the considerations
of caste. He had no particular attachment to any community except
for the fact that he was born in one of them. However, the members
of the Ezhava community totally accepted him for the reason that he
was born in it. In those days when caste-distinctions were rife, it was
very difficult for him to get such wholehearted recognition from
members belonging to the higher castes.”53 It was true that several
people belonging to the Nair community treated him with the deepest
respect and without any consideration of caste. The relationship
between Shri Chattambi Swamigal and the Guru was so intimate that
they were like two bodies inhabited by a single soul. Moreover, some
of the monastic disciples of Shri Narayana Guru were members
belonging to highest caste. Nevertheless, on the whole, the higher
castes would have been reluctant to accept Shri Narayana
unreservedly without considerations of caste.
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“Naturally, the Swami started his work among the community
that was willing to respect him and receive his teachings. The fact
that his community suffered from several disabilities and that it was
a depressed class owing to generations of superstitions and practices
gave him the impetus to dedicate his services for its uplift. The truth
was that sympathy for such a down trodden people rather than
considerations of caste was that impelled him to work among those
people.”54
Another reason for the swami to remain a stranger outside
Kerala is neither so natural nor pardonable. It is manmade. A few
selfish and narrow minded people tried to make the Guru their
exclusive possession. Their minds were gripped with fear at the
thought that they would not be able to exploit the community’s
sentiments if he were viewed against the vast historical background
and placed along with other similar heroes. It was no longer possible
for them to use the name of the Guru for their own selfish ends once
the historic national importance of his life as well as the universality
of his message, cutting across all narrow boundaries, was accepted.
Therefore, they made attempts to confine the Guru to the four walls
of the Ezhava community even as they praised sky high the
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quintessence of his sayings, ‘One caste, One religion, One god for
man’ and characterized it as unique and universal. The result was
that the glory of the Guru, like the lamp imprisoned in a pot, became
dim whereas it should have burnt bright across the entire national
horizon like that of the other illustrations men of the times.
Religion in Bharat has always been a matter of experience and
realization. The authority of the spiritual teacher is his experience
and teaching, without experience is but a body sans life. For, skill in
interpreting holy scriptures has never been considered as proof
positive of spiritual illumination. “All the illustrious men of the
nineteenth century who had brought far reaching changes were men
of spiritual realization. There was need for great souls who could live
religion and prove its truth by life, for re establishing faith in the
minds of the Hindus at a time when western material sciences were
shaking the very foundations of Hinduism. Shri Narayana Guru
belonged to such a line of spiritual teachers.”55
Shri Ramakrishna, Swami Vivekananda, Maharshi Dayanand,
Aurobindo, Shri Narayana and others had all realized the truths of the
Hindu religion in their lives by long and hard tapas`s. They had
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transmitted Religion into experience. Of them, Shri Ramakrishna
was the embodiment of the harmony of all religions, “who practiced
all paths and disciplines in his life and found each one of them real,
useful and leading to truth.”56 Dayanand’s greatness lay in having
carried on an uncompromising crusade against what he considered
latter day accretions and corruptions and brought the vedic religion to
its pristine purity. Shri Narayana was the modern spokesman of pure
advaita. None of them has claimed for himself the authorship of any
new religion of philosophy. To a questioner who wanted to know
that his religion was, the Guru gave the unequivocal answer, “My
religion is Shri Sankara’s Advaita itself”.57 Nor did Shri Sankara
fashion a new religion of the Upanishads. Looking at from this point
of five, the religion that Shri Narayana lived and realized by arduous
austerities was nothing other than the religion reveled in the
Upanishads.
In the Line of the Social Reformer
When we moved from the plane of the spiritual experience to
that of social reformers, we again find the same similarity in these
illustrious personalities. Shr Ramakrishna himself did not undertake
any social service, as his life was the fountain head of sacred
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inspiration to several Karma Yogin for real social service. The great
humanitarian movemnets started by Swami Vivekananda clearly
illustrate this. In fact, it will only be proper to look upon
Ramakrishna and Vevekananda as a single entity. If the one is the
Mantra, the other is the commentary upon it.
“Each of the social reformers of the nineteenth century had
fought against the caste distinctions prevalent in the Hindu Society at
that time. There was no social reformer or spiritual teacher who had
not attacked casteism, child-marriage and polygamy. Raja Ram
Mohan Roy’s name tops the list among such.”58
Firmly rooted in the Vedic religion, Swami Dayanand fought
against all evils practices such as untouchability. He pronounced the
so-called lower classes worthy to receive the sacred Gayatri mantra
and sacred thread. He gave them authority to learn the Vedas. Like
Ram Mohan Roy, he too was uncompromising in his stand against
idol worship. In other matters, he attacked the Brahmo Samaj and
called it a new variant of Christianity.
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In Maharashtra, Mahadeo Govind Ranade and others through
Prarthana Samaj carried on a forceful struggle against evil practices.
They put forward a strong plea for the remarriage of widows and for
the abolition of child-marriage.
“Swami Vivekananda condemned caste – distinctions in very
harsh term and awakened the people against this evil practice. It was
the rampant casteism among the people that prompted Swami
Vivekananda to characterize Kerala as a vast ‘lunatic asylum.”59
Thus the spiritual teachers and social reformers throughout
India carried a ceaseless crusade against injustices, evil practices and
superstitions that were prevalent in the society. In spite of the
different methods adopted by them to suit the peculiar problems they
had to face in their respective regions, all of them considered it their
mission of purify religion and society. That was one of the common
objective of preparing Hindus and Hinduism to face the challenges of
the times successfully.
It was in Kerala that casteism, untouchability etc. had assumed
most horrible proportions. The poison of caste and untouchability had
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permeated everywhere in the social atmosphere. Therefore, “Gurudev
had to lay emphasis on his activities against casteism as also against
out work, unhealthy social practices such as ‘Pulakuli’, ‘Pulikuti’,
animal sacrifice and drinking.”60
All these great men had alike recognized the necessity and
power of education, organisation, that they had devoted the greater
part of their life for, realisation of these two aims. Raja Ram Mohan
Roy stands where English and modern science were taught. He also
founded the Brahmo Samaj. Swami Vivekanand proclaimed aloud
that a people would rise up only by education. Besides the
Ramakrishnan Mutt and Mission, also brought into being several
educational institutions. Swamy Dayanand, the founder of the Arya
Samaj equally emphasized the importance of education. He was the
inspiration for the establishment of several schools and
‘Gurukulams’. Shri Narayana who had apparently no connection
with any of them put the same ideas into practice. Gurudev insisted
upon both men and women to become educated as he found that no
community could rise without education. He started schools at
Varkala and Alwaye. Though he paid enough attention to the study
of Sanskrit, he did not at all ignore the importance of English.
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Indeed, he even pointed out that in future, English would be
increasingly useful. At one stage, the Guru felt obliged to observe,
thus: “It is not temple, but schools that we should hereafter have in
greater numbers.”61 The Swami was convinced also of the
inevitability and usefulness of organisations. ‘Be strong through
organisation’ was the message to the people. With his objective, he
founded the Shri Narayana Dharma Paripalana Yogam and Dharma
Samgham. He made constant efforts to get hold of people having the
required qualification to run those organisations. He found an
excellent organizer in the body ‘Kumaran’. He educated the body
and enabled his to hold on the reins of the SNDP Yogam. Similarly,
he admitted boys into his ashram, educated them, gave directions to
the effect that those of them who were worthy and desirous of
becoming Sanyasins might be initiated into the order. These and
similar actions of the Swami are proof of his insight and interest in
organizational matters.
These noble souls held identical views with regard to the uplift
of the lowly and the lost – that it could not be achieved by speeches
or agitations. Those who found themselves at the lowest rung of the
social ladder owing to historical reasons had to reorganize themselves
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to acquire culture. “Once they became culturally awakened, social
progress would follow by itself. ‘Can anyone treat a person practicing
cleanliness as an untouchable and ask his to move away? Even when
asked, will he do so? You should practice cleanliness not to satisfy
others, but for yourselves. Cleanliness must begin at home, from the
kitchen of your home’ – so declared Guru Deva once. Its accent on
cultural attainment is obvious.”62This again was Gurudev’s aim in
asking them to learn Sanskrit and to keep the temples built for their
benefit neat and clean. He made them give up the outworn customs
and the lower modes of worship. He created among them a strong
opinion against even practices such as polygamy and alcoholism. He
saw that their self respect would increase if they could, like the caste
Hindus, acquire knowledge of Sanskrit. Like Swami Vivekananda,
he also believed that “in Bharat, knowledge of Sankrit and
respectability are interrelated.”63
“Do not create any commotion. It is quite unnecessary,
advised the Swami.”64 This is the key to an understanding of his
philosophy of social reforms. It is commonly understood that social
reform means organising agitations and stirring up passions and
denouncing adversaries in vituperative language. The strength of a
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social reformer these days is measured by the sharpness with which
he condemns others. The attitude of the Swami in this respect was
totally different. He believed that far from realizing the objective,
harsh language and passion rousing criticism would only help
reaction to set in. He gave firm and clear instructions to those who
were to speak on religion and social reforms: “Your speeches should,
in no circumstances, cause hurt or harm to the so-called depressed
classes. Nor should they be in style or tone such as to agitate minds
of the so-called higher castes.”65
“Shri Narayana Guru was a unique individual who initiated a
great movement without even once in his life time having spoken a
word in an angry agitated tone. He had never expressed his views in
our wonted way – attacking or condemning anything. He was able to
practice this method not because he had no views of his own or that
he did not differ. In the mould of his noble character, disagreement
and difference of opinion took the forms of sympathy on the one had
and compassion on the other. Indeed, this mental process is to noble
for the ordinary to discern.”66
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To a Brahmin who questioned, “Has an Ezhava the scriptural
sanction to install the Sivalinga, “the Swami’s calm but humorous
reply was the idol I have installed is not a Brahmin Siva, but an
Ezhava Siva.”67 This shows how the Swamy was able to disarm his
adversaries and blunt the sharp edge of their attack in his own
inimitable way. This how the reform and reformers have changed the
very approach. The non- Brahmin movement after Mahatma Jotiba
Phule and Ch. Shahu of Kolhapur turned to soft against the Brahmins
which shows the how the Gandhian philosophy has had its impacts.
His approach to social reform also was the same. Instead of
advising the lower castes to force their entry into the temples of the
higher castes, he showed interest in building temples for the former.
His aim was to bring about social reforms without quarrels and
conflicts. He did not believe in putting down caste distinctions by the
use of force. Beyond preaching reforms incessantly and practicing
them in his own life scrupulously, “the Swami did not at all made
anybody to do anything as Brother Ayyappan has pointed out.”68 Use
of force by common people, he told Gandhiji, is positively wrong.
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He desired inter-caste dinning. But he did not like the idea of
the emotionally unwilling people being forced to sit down and eat
with others. It is said that the Swami had never forced anybody to do
do. Yet even blue-blooded Brahmins without any compulsion other
than the serene presence of the Swami had gladly sat with the
Harijans for food. The difference was not in the ends but in the
means, and the Swami’s method of approach had only hastened the
realization of the objective, and never slackened it.
It can be seen that approach to social reforms was identical
with that of Swami Vivekananda. When we think of Shri Narayana
Guru’s method of bringing about social reforms, we are reminded of
the words addressed by Swami Vivekananda to the modern social
reformers who were trying to bring about reforms in society by using
harsh language against others.
“This I have to tell the social reformers of Madras that I have
the great respect and love for them. I love them for their great hearts
and their love for their country, for the poor, for the oppressed. But I
would tell them with a brother’s love and their method is not right. It
has been tried a hundred years and failed. Let us try some new
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methods.”69 these method to attack the Brahmins was sphere headed
by E.V.R.Naicker in madras. He was very harsh in his attack. Later
when the non Brahmin movement in Maharashtra was weakened
because many of then followed Gandhi`s movements in madras
presidency it was only after 1925 the Dravidian ideology was
introduced.
“Did India ever stand in want of reformers? Do you read the
history of India? Who was Ramanuja? Who was Nanak? Who was
Chaitanya? Who was Kabir? Who was Dadu? Who were all these
great preachers, one following the other, galaxy of stars of the first
magnitude? Did not Ramanuja feel for the lower classes’ Did he not
try all his life to admit even the pariah to his own fold? Did not
Nanak confer with Hindus and Mohammedans, and try to bring about
a new state of things? They all tried, and their work is still going on.
They never condemned, and looked back and said, ‘O Hindus, what
you have done is good, but, my brothers, let us do better.’ They did
not say, You have been wicked, now let us be good. They said, ‘You
have been good, but let us now be better,’ ‘That makes a whole world
of difference’.”70
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Religious Conversion
Even when he accepted all religions as true, he resisted all
attempts at religious conversions. Nor was that all. He evinced keen
interest in reclaiming those who had joined other faiths giving up the
Hindu religion. The exodus of Ezhavas to Christianity was arrested to
a very great extent when the influence of Shri Narayana Guru and the
organizational strength of the SNDP Yogam became widespread in
Travancore. Shri Narayana Guru himself personally reconverted
several Ezhavas who were Christian converts and admitted them into
the SNDP Yogam.
“Many may not be aware of the fact that some Ezhava families
living in the southern and western border areas of Neyyattinkara
taluk, like, the Pillais of Jaffna, are in reality Christians though
outwardly they appear to be Hindus. It is known that the Ezhava
leaders of that area have made a strong plea to ostracise such people
and that they have already begun to keep them out and prevent them
from participating in community celebrations and ritualistic
ceremonies. The injunction of the Swami in this respect is that other
religionists should be excluded from community functions. However,
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if they give up their new faith in writing they might be permitted to
participate in these ceremonies.”71
Following this injunction, a great many families began to
return from Christianity. ‘An Ezhava woman was in clandestine
relationship with gentleman of another religion from Thevalakkara.’
To the question whether it is proper to retain her in the community,
the Swami gives the following answer: If the nature of her clandestine
relationship is sufficiently serious according to incontrovertible
incidence, then alone, she has to be obstracised. “According to the
nature of her offence, it may be that she can be reprieved after she has
gone through the penitential and purifying ceremony. The amount
collected as penitence money may be kept as a common (trust)
fund.”72
In Cannanore, one Thiyya had embraced Christianity owing to
certain domestic problems. In deference to his request, the Swami
persuaded the members of his family to accept him back, and he was
duly readmitted into the community.
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The Swami personally reclaimed into Hinduism all the
Ezhavas who had accepted Christianity en masse and who were living
as Christians for centuries, in the area near about Neyyattinkara. He
built temples for their worship in the place of churches where they
formerly worshipped.
“Shri C. Kesavan has clearly noted in his autobiography the
grave concern, with which the Swami viewed the threat of Christian
proselytisation faced by the Hindu society, and also the real joy with
which he welcomed the efforts made by self respecting Hindus to
resist it. Referring to Sri Kuttath Krishnan Aasan, the Swami once
remarked to Sri C. Kesavan, Don’t you know Krishnan? Had it not
been for Krishnan, we would all have become Christian. And
Hinduism would have been extinct. Don’t you see?” 73
“My humble opinion is that it will not benefit us to disown and
discard our spiritual preceptor who is the architect of the
community's greatness, glory and progress to this day and whom we
claim as our proud possession. Now, to run to Ceylon or Tibet, in
search of priests is like 'throwing away the gold in hand in order to
pick up a piece of brass.”74
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Sri T.K. Madhavan also spiritedly attacked the efforts at
religious conversion. Kumaran Asan and T.K. Madhavan were
intimate disciples of the Guru. Their views in these matters can be
considered as authoritative as his own. The biographer of
Sri.T.K.Madhavan writes: "Sri Madhavan was a Sanatani Hindu and
his spiritual teacher was Shri Narayana Guru. He used to seek and
accept the advice of the Swami in all religious matters. The
machasamadhi of Shri Narayana Guru and the subsequent passing
away of Sri. T .K. Madhavan were the two events that adversely
affected the progress of the Ezhava community. There have
considerable changes taken place in the opinion of the Ezhavas..
Regarding Religion, Nation and communal relations. The present day
move of the Ezhavas for conversion is an instance in point. It is to be
seen into what abysas the present day leaders of the community will
take the people, if they go on advising their followers to trade their
religious faith for winning political rights. “Those who make a close
study of the life of Shri.T.K. Madhavan would have be fully
convinced had, alived today he would not have supported or agreed to
such movement.”75
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Let us listen to Shri.T.K. Madhavan's words: "It is our duty to
remove the severe inequalities prevalent today. I will work hard for
it the best of my ability and will never take up any suicidal campaign
of finding fault with our preceptors, Karma, and rebirth; I am
prepared to lay down my life for the removal of inequality. It is my
belief that I will attain salvation by so laying down my life for
Dharma and being born again to take up my Karma. This is no
superficial or skin deep but a faith that abides deep in my soul.”76
Shri. Moorkoth Kumaran, the noted biographer and one of the
noblest disciples of Shri Narayana Guru also held the view that mass
conversion of the Ezhavas was not only useless in putting an end to
their disabilities but that it would also create more problems. He was
pointed out that deviation from the path of progress shown by the
Swami, by leaders who came after him, was mainly responsible for
the decadence of the community: "If casteism were to be abolished
in Kerala peacefully and by common consent without giving room
for any agitation and to secure for the depressed classes, progress
and equal citizenship which they desire and richly deserve even
before they desire, the only choice before them is to work along the
lines indicated by Shri Narayana: What is the condition of the
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community these days when, 'scoffing at the Swami's directions,
many have begun to air their conflicting views - Tall talk about the
need for the organisation, but in effect, endless squabbles within
it.”77
The Swami's life was itself the clearest commentary on his
doctrines. As he was an ideal Sanyasin - A Hindu Sanyasin would be
the more appropriate word - he loved all religions. He practiced
penance and religious exercises prescribed by the Hindu tradition. He
strongly discouraged conversions of the Hindus. The Guru taught
that each one should practise his own religion with intense faith and
then also learn to love and respect other religions. This was his
prescription for eradicating religious strifes. It is neither the negation
of religion nor the creation of new ones.
Biographers say that he was fond of Islamic religious
disciplines.
Similarly tolerance was his attitude to Christianity also. This is
nothing uncommon among the Hindu saints. We see in the life of
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Shri Ramakrishna that he realised God, underwent religious practices
prescribed by every religion. This tolerance and some farsightedness
were peculiar features of the Upanishadic religion. Naturally enough,
Shri Narayana Guru embodied these virtues.
It will be pertinent here to quote the remarks of Swami
Nijananda, the President of the Sivagiri Mutt on the subject. "Shri
Narayana Guru was the votary of Sana/ana Dharama which upholds
the supreme authority of the Vedas. It is seen that he respected the
Vedas in general and the Upanishads, famed as the direct 'sruti', in
particular. It is Sankara's religion of Advaita that he is seen
elaborating in his works such as "Atmopadesa Satak.”78
Nataraja Guru, the disciple of Shri Narayana Guru, describes
the unique greatness of the latter, in his own style, thus characterized:
"Once in hundred years, solitary among a hundred thousand there
arrives at the caravansarai of life one, at the sight of whose features
the seekers instinctively arise from their varied occupations and greet
him and see in him his ways a clear commentary, a silent
interpretation, a radiant centre of all that were seeking."79
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“Narayana Guru was one of such; who followed in his life the
ancient and immortal programme of oriental saints and prophets. He
left his home in search of truth. He lived in a lonely hill, cave or
forest for years, unknown to men, performing Tapas.”80 He emerged
from seclusion having solved some great riddle in life and he wanted
to give his solution to the world at large. Therefore, without any sort
of hesitation whatever, he called himself a Guru or Teacher.
Penniless himself, he began to command an influence over rich and
poor, educated and uneducated. People flocked to take the dust of his
feet.
“Today his words are recognized as the most modem echo of
the ancient wisdom of the Orient. In him we had, combined once
again, a bird who sang about the aspirations of the soul of man, a
philanthropist whose one aim in life, night and day, was to devise
ways to minimize human suffering, and a seer whose daily food and
drink was the highest form of truth.”81
His message to the people is the subject of weekly comment
on many platforms, and scores of associations have been organized
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by various parts of South India to spread his ideals. “It can be
asserted that he has set in motion a force which is bound to spread
into a new impetus for the regeneration of India and the world.”82
The neo-critics of Shri Narayana Guru who have attempted a
critical assessment of the Guru have expressed differing view on his
historical role. One controversial topic that has come up is the
question whether the Guru was a social reformer or just a spiritual
preceptor. Even those who are unable to accept the one aspect and
reject the other land themselves on the arguments to which of the two
aspects is dominant in his life. This controversy in fact, is irrelevant
and pointless. There are those who say that the main objective of the
Guru was to introduce social reforms necessary for the removal of
casteism, untouchability and unapproachability, and that he had
accepted the doctrine of Adwaita, which is beyond all ideas of
differentiation, only in his effort to discover a philosophical authority
for the realization of the social purpose. In the eyes of others, “the
Guru was a spiritual preceptor of the Adwaitic persuasion. Social
reformism came as imposition on him by some interested individuals
as that aspect is foreign to his nature and genius.”83 This controversy,
like many others which have come up of late, is most unfortunate, for
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behind it can be seen the belief that these two aspects are
irreconcilable and contrary to each other. It comes from the mistaken
notion that a spiritual teacher cannot be a social reformer or vice
versa. Most of them are victims of western propaganda, those who
blindly believe that the spiritual philosophy of Bharat is the negation
of life in this world. But what is the truth? It can also be said that an
social reformer in Indian society is never appreciated by the people
but he is subjected to criticism. This the faith of reformers who have
contributed much to development of the backwards classes. It is
suffering to say that this reformation is still an ongoing process and
an important element of Indian-polities.
The Guru was the happy harmony of these two aspects. In his
ideal life, spiritual philosophy found an admirable reconciliation with
the social reformist zeal. The one was the complement of the other.
No spiritual philosophy can be complete without the concept of
social service. Such a philosophy is bound to remain dry and
bookish. Bhagawan Shri Ramakrishna’s advice is to look upon man
as the God in him and to serve him as to worship him. This was true
spirituality to Shri Ramakrishna.
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“It was this teaching that took Swami Vivekananda to the path
of service to mankind. Spiritual realization reaches its fulfillment in
seeing ‘Siva’ in all ‘Jivas’ and in trying to end their misery and pain.
At the same time, spirituality is the true fountainhead of inspiration
for social reforms. Again, it is from a spiritual philosophy alone that
one gets an unfailing true vision of life. It is from the fertile soil of
spirituality that one reaps the strength and lofty detachment for
fruitful work for which one bends all one’s powers and faculties
without failing or faltering, keeping the mind equable and free from,
passions such as lust and anger.”84 The Guru who had his feet firmly
planted on Advaitic experiences worked unceasingly and
energetically to set his community in order without any heat or fury
but inspired by love that streamed from the vision of oneness. As
such, he demonstrated in his life the astonishing fusion of Karma
Yoga and Jnana-Yoga.
We can see the same unique characteristics in Shri Sankara as
well. He learnt and preached pure Adwaita; but what a life of
ceaseless work and action was his. What miracles did he not perform
during his life of a bare thirty spring. “Traveling throughout the
length and breadth of Bharat several times, he laid the firm
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foundation for a new and dynamic national life by harmonizing
religions and convincing the warring groups immersed in mutual
rivalries and conflicts that they had a basic religious unity and
oneness.”85
Similarly unique was the life of Swami Vivekananda, he was
no a great or spiritualist. Within forty years of his life, he made a
whirlwind tour over the whole world, inspiring the national
renaissance movement of Bharat and preparing the ground for the
social reform movement for which he was the spiritual motivation.
Numerous such illustrations can be given. Enough to say that Shri
Narayana Guru belonged to this order and tradition. He was the
spring-head of all awakening and enlightenment in Kerala since his
days. The dried up and dormant springs of dynamism leapt to life at
his magic touch. The still and sleeping strength was revived with the
results that life at all levels – in art, literature, science, religion,
politics and social outlook began to throb with a new vitality. “This
was how the every renaissance in Bharat had taken place first a dawn
on the spiritual horizon and then its light and warmth illuminating
and energizing every aspects of life and with it a new life coming
into being. This has been the experience throughout the long history
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of Bharat. The Guru added a new chapter to that book of
experience.”86
Distinctive Features
Most of the great souls born in the nineteenth century were the
beneficiaries of western education. They benefited from a
comparative study of the various religions and cultures, a general
knowledge of the progress of science and an intimacy with the
thoughts and ideas of the west which influenced western social life.
Those sparks of fire born out of the constant clashes of ideas set their
thoughts aflame. But the Guru had no such advantages, for he did
not receive any English education and so was a stranger to the
western thought currents. The limited knowledge gathered from his
readings of Sanskrit, Malayalam and Tamil and also his extensive
knowledge of the ways of the world was all that he could lay claim
to. “But his rational outlook and his powers of observation and
enlightenment were such as to compel reverence and admiration from
even those who had attained the same due to English education. He
had an unusually correct scientific attitude and he learnt religion
scientifically which was what distinguished him from the others.”87
The Guru was a classic example to show that a scientific view point
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was not the gift of western science but one that any person could
develop by the proper study of the various branches of knowledge
that are traditional Indian.
Shri Ramakrishna and Maharshi Dayanand, like the Gurudeva,
had not acquired any western education. It was the ‘vitality of native
genius’ that manifested itself through those great souls. The facts
mentioned above were literally true in their cases. Moreover, “the
fact that these three noble souls who can be described as the prophets
of the three great renaissance movement that originated from Bharat
in the nineteenth century strongly and successfully met the defiant
western challenge from a purely Indian background declares the
deathless dynamism of Indian culture.”88
Another distinctive feature of the Guru’s life was that he was
born as the child of a lower caste community. Nineteenth century
had given birth to many others who were born in a depressed
community and yet had risen to spiritual fullness and religious
leadership. Many great souls and religious teachers were born even
in earlier times in lower caste communities. Yet, the Guru who lived
in our midst in recent times was a race phenomenon. Great men are
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not the monopoly of any caste or community. Looked at from a
historical standpoint, however, this distinction is worthy of special
mention. It is relevant here to quote a few sentences written by Dr.
C.P. Ramasamy Iyer assessing the importance of the life and teaching
of Shri Narayana Guru.
“Shri Narayana Guru is a saint in the lineage of seers, whom
India was able to produce in times of crisis. He came down to us at a
time when the currents of India’s life had ceased to flow and became
stagnant and polluted. Many parts of our community received the
benefits of his blessings. In the lives of such great men, explosive
events are naturally rare. Such men do not exhibit hysterical
tendencies in their actions. Till such time as they are capable
rendering service to others, they live their lives in comparative
isolation. Such was the life of Sri Narayana Guru Also.”89 He was a
realized soul; we know he could also transmit his realization to
others. Like Buddha and Ramanuja, he also ‘came out’, out of his
inner realization. 132
His greatest contribution was the message of ‘one caste, one
religion’. He was born at a time when ‘caste’ had become so
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powerful and all pervading that ‘man’ in men had ceased to exist.
At such a time he dedicated himself to break the barriers of
caste and unite the people. He was not an agitational reformer. But
his message sank deep into the hearts of the people.
Conclusion
“From the long-range view of history Nataraja Guru describes
Shri Narayana Guru’s Herculean task of piloting the ship of India’s
culture which was being buffeted by the waves of foreign onslaughts,
thus: “The touch of the first adventurous mariner on the coast of
India marked the beginning of a new order of things. From the sea
coast imported cultures of diverse qualities began to be absorbed
rapidly. New models of greatness were before the public eye. Moral
standards build up in the course of ages crumbled down into ruin, and
the masses were face to face with new facts which required revision
and readjustment. The rich tradition of old India began to be over
covered with the debris of its own greatness.”90
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Saint after saint arose in different parts of India painted by the
vision of the beautiful vessel, in which their forefathers withstood the
waves, drifting helplessly away from their reach. Some stood on the
foreshore imploring heaven; others were overwhelmed with emotion
and gave vent to their feelings after the style of tragic heroes. Others
went to martyrdom. Few had the courage and the presence of mind
to plunge into the waters and to something practical to save the
situation. Between the advancing and retreating waves of conflicting
influences only a sturdy swimmer could survive. The task was
difficult. To light the torch again from the dying past glory and pass
it on beyond the borders of the new, so that the best of the past could
survive in the future, this was the primary task the Guru felt called up
on perform”.
In this chapter an assessment is made of the social reformers
in south India in general. It was this part of the country that was more
affected by the migration of Aryans- deep in south and established
their superiority by using Varna Dharm. They bought along with
them various taboos, dividing the society in Shudra`s Adi Shudra`s
etc. but as the masses where deprived of many factor which
contribute to their economical and social development, their lives
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became miserable, this was attracted by Jainism Buddhism
Virshaivism but to no impact and resulted in formation of new castes.
It was only after the British established themselves in India; the
masses could learn the importance and equality.
It was in the late 1850-1930`s, the first to attack the
domination of upper castes, came from Mahatma Jotiba Phule who
rebelled against the upper caste. Even to Mahatma Jotiba Phule
education of the masses became a major factory for their
development. He started the schools for the masses, and trained
teachers to teach in this schools. He trained his wife to teach the
women in the schools. Anil Seal in his book. Nationalism –
competition and contribution has apply pointed. He was the first to
attack caste-system, who belong to the masses, and not classes, prior
to him almost all reformers belong to white collar. It is the Satya
Shodhak Samaj which he established, spread throughout southern
India. The area which had been suffering because of caste-system.
After Mahatma Jotiba Phule in 1973. the chh. Shahu Maharaja of
Kolhapur native prince in Maharashtra established a branch of Satya
Shodhak movement, and spread the movement throughout
south(Karnataka Tamil Nadu,) and in Kerala because of Tamil Nadu,
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as Dr. T.M. Nair was part and product of justice movement. This is
how the social reform movement against the caste system has spread,
and in every region-leadership had emerged. There is still scope for
further research, but no one can deny that seeds have been shown by
Satya Shodhak Samaj, of which Dr. B.R.Ambedkar is also a product.
References
1. P.K. Gopalakrishnan, Keralathinte Samskarika Charithram
(Malayalam), Thiruvananthapuram, 1974, p.38.
2. Jayakumar Vijayalayam, Aruvippuram (Darsanika Novel)
(Malayalam), Thiruvananthapuram, 1984, p. 41.
3. Ibid.
4. K. Sreenivasan, Sree Narayana Guru – Saint Philosopher
Humanist, Thiruvananthapuram, 1989, pp. 47-48.
5. Ibid., p. 49.
6. E.M.S. Namboothirippad, Kerala; Yesterday, Today and
Tomorrow, Trichur, 1944, p. 25.
7. Ibid. p. 26.
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
8. S.V. Kadavil (1970), Nammude Gurudevan (Malayalam),
Alleppey, 1970, p.29.
9. Ibid.
10. C. Ramachandran, Sree Narayana Guru (Malayalam),
Trichur, 1981, p. 72.
11. Ibid., p. 73.
12. G. Nanu, Sree Narayana Hamsa Charithram (Malayalam),
Trivandrum, 1987, pp. 34-35.
13. Ibid.
14. C. Ramachandran, op. cit., p. 84.
15. M.K. Kumara Swamy, Mahasamadhi Prabandham
(Malayalam), Trichur, 1934, p. 57.
16. M.K. Sanu, Narayana Guru Swami (Malayalam),
Irinjalakuda, 1978, p. 66.
17. K. Balarama Panikkar, Sree Narayana Guru Devan
(Malayalam), Thiruvananthapuram, 1968, pp. 41-42.
18. K. Velayudhan, Sree Narayana Guru – A Biography,
Thiruvananthapuram, 1983, pp. 54-55.
19. R. Gangadharan, Gurudeva Smarankal (Malayalam),
Thiruvananthapuram, 1982, pp. 79-80.
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
20. K. Damodaran, Sree Narayana Guruswami, Alleppey, 1962,
p. 49.
21. Ibid., p. 50.
22. K. Sreenivasan, op. cit., p. 59.
23. Ibid.
24. G. Balakrishnan Nair, Gurudev Krithikal (Malayalam),
Varkala, 1978, p. 110.
25. K. Sreenivasan, op. cit., p. 62.
26. Moorkoth Kunhappa, Sree Narayana Guru, (Jeeva
Charitram), Kozhikode, 1977, pp. 35-36.
27. M.K. Sanu, op. Cit. p. 74.
28. Ibid.
29. Dharma Theerthar Swamy, Gurudevante Thiruvachanangal
(Malayalam), Kottayam, 1953, p. 121.
30. Ibid.
31. Ibid., p. 122.
32. Ibid.
33. M.K. Sanu, op. cit., pp. 83-84.
34. C. Ramachandra, Sree Narayanan Guru (Malayalam),
Trichur, 1981, p. 72.
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
35. K. Sreenivasan, Sree Narayana Guru – Saint Philosopher
Humanist. Thiruvananthapuram, 1989, p. 68.
36. P.S. Valayudhan, S.N.D.P. Yoga Charithram (Malayalam),
Kollam, 1978, p.17.
37. Ibid.
38. Ibid., p. 22.
39. Vasudeva Nair, Sree Narayana Gurudevan (Malayalam),
Thiruvananthapuram, 1966, p. 64.
40. C.K. Gangadharan, Dr. Palpu (Malayalam), Parur, 1981, p.
51.
41. K. Sreenivasan, op. cit., p. 73.
42. Ibid.
43. Panikkar, K.K. Sree Narayana Paramahamsan, Alleppey,
1989, p. 44.
44. M.K. Kumara Swamy, Sree Narayana Guru
Thiruvachanangal (Malayalam), 1947, p. 72.
45. P.S. Velayudhan, op. cit., p. 107.
46. C.K. Gangadharan, op. cit., p. 107.
47. C. Ramachandra, op. cit., pp. 58-59.
48. Jayakumar Vijayalayam, Sree Narayana Guru – A Critical
Study, New Delhi, 1999, p. 112.
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
49. P.S. Velayudhan, op. cit., p. 102.
50. Dharma Swamy Theerthar, Gurudevante Thiruvachanangal
(Malayalam), Kollam, 1953, p. 76.
51. Kuttukoyikkal Velayudhan, Sree Narayana Gurudevante
Sishyanmar (Malayalam), Kollam, 1971, pp. 29-30.
52. K.R. Ramankutty, Sree Narayana Guru Devan Stuti
(Malayalam), Kottayam, 1975, p. 29.
53. G. Sukumaran Nair, Chattampi Swamikal (Malayalam),
Trichur, 1998, p. 28.
54. Ibid.
55. P. Parameswaran, Narayana Guru the Prophet of
Renaissance. New Delhi, 1979, p. 147.
56. Ibid.
57. Dharma Swamy Theerthar, Gurudevante
Thiruvanchangangal (Malayalam), Kollam, 1953, p. 44.
58. Narayanan Palamattam, Brahmananda Swamikal, Rishi
Vamsa Deepam (Malayalam), Trichur, 1961, p. 24.
59. P. Parameswaran, op. cit., p. 149.
60. Ibid.
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
61. A. Padmanabha Kurup, Sree Narayana Guruvinte
Sahithyavum Darsanavum – Oru Padanam (Malayalam),
Kozhikode, 1987, p. 42.
62. M. Prabha, Sree Narayana Gurudevinte Darsanam
(Malayalam), Trichur, 1980, p. 59.
63. Jayakumar, Vijayalayam, Sree Narayana Guru: Oru
Samagra Padanam (Malayalam), Kottyam, 1990, p. 37.
64. Dharma Swamy Theerthar, op. cit., p. 27.
65. Ibid.
66. T.K. Balakrishnan, Narayana Guru – Anthology.
Palluruthy, 1984, pp.73-74.
67. P. Parameswaran, Narayana Guru the Prophet of
Renaissance, New Delhi, 1979, p. 152.
68. Ibid.
69. S.V. Kadavil, Nammude Gurudevan (Malayalam),
Alleppey, 1970, p. 104.
70. P. Parameswaran, op. cit., p. 153.
71. Vadayil Sadasivan, Sree Narayana Guru Devan – Jeeva
Charithram (Malayalam), Thiruvananthapuram, 1983, p.
80.
72. Ibid.
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
73. P.Parameswaran, op. cit., p.158.
74. G. Priyadarsanan, Kumaranasante Mukhaprasangangal
(Malayalam), Kollam, 1981, pp. 62-63.
75. P.K. Madhavan, T.K. Madhavante Jeevacharithram
(Malayalam), Kottayam, 1980, pp.37-38.
76. Ibid.
77. Moorkoth Kunhappa, Sree Narayana Guru (Jeeva
Charithram) (Malayalam), Kozhikode, 1977, pp. 133-134.
78. S.V. Kadavil, op.cit., p.87.
79. Kottukoyikkal Velayudha, Sree Narayana Gurudevante
Sishyanmar (Malayalam), Kollam, 1971, p.36.
80. Tapas, meditation and self discipline performed in
retirement with a view to illumination.
81. P. Parameswaran, op.cit.,, p.161.
82. Ibid., pp. 161-162.
83. Ibid, p.162.
84. S.V. Kadavil, op.cit., p.97.
85. P. Parameswaran, op.cit.,, p.163.
86. Ibid. pp. 163-164.
87. Jayakumar, Vijayalayam, op.cit., p.44.
88. P. Parameswaran, op.cit.,, p.165.
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CHAPTER – IV NARAYANA GURU AND HIS SOCIETAL REFORMS
89. Vasudeva Nair, Sree Narayana Gurudevan (Malayalam),
Thiruvananthapuram, 1966, p.71.
90. K. Balarama Panikkar, Sree Narayana Gurudevan
(Malayalam), Thiruvananthapuram, 1968, p.77.
108