Narayana Guru

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Template:Short description Template:For Template:Protection padlock Template:Use Indian English Template:Use dmy dates Template:Infobox Hindu leader Template:Renaissance of Kerala Sree Narayana Guru (Template:IPA) (20 August 1856 – 20 September 1928)<ref>Template:Cite web</ref> was a philosopher, spiritual leader and social reformer in India. He led a reform movement against the injustice in the caste-ridden society of Kerala in order to promote spiritual enlightenment and social equality.<ref name="Prophet2">Template:Cite book</ref> A quote of his that defined his movement was "one caste, one religion, and one god for all human beings". He is the author of the Advaita poem Daiva Dasakam, which is one of the most used poem in Kerala for community prayer.<ref name=anilkumar>ദൈവദശകദർശനം, ഡോ.ജി. അനിൽകുമാർ, കുരുക്ഷേത്ര പ്രകാശൻ, കൊച്ചി, 2010 ഏപ്രിൽ</ref>

French philosopher and Nobel prize laureate for literature, Romain Rolland described Narayana guru as 'Jnani of Karma', noting that he exemplified how faith could be used to bring about social change.<ref>Template:Cite web</ref><ref>Template:Cite web</ref>

Biography

Narayana Guru at Meditation. He meditated for 8 years at Pillathadam cave at Maruthwamala mountain and attained enlightenment. The area was secluded with heavy forest and inhabited with wild life.<ref>Template:Cite web</ref>

Narayanan, né Nanu, was born on 20 August 1856 to Madan Asan and Kuttiyamma in an Ezhava family of ayurvedic physicians, in the village of Chempazhanthy near Thiruvananthapuram, in the erstwhile state of Travancore.<ref name=":0">Template:Cite web</ref><ref>Template:Cite web</ref> Unlike other Ezhavas who confined their Sanskrit reading to ayurvedic works, Narayana guru studied religious texts as well.<ref>Template:Cite book</ref> His early education was in the gurukula way under Chempazhanthi Mootha Pillai during which time his mother died when he was 15. At the age of 21, he went to central Travancore to learn from Raman Pillai Asan, a Sanskrit scholar who taught him Vedas, Upanishads and the literature and logical rhetoric of Sanskrit. A year later, he married Kaliamma but soon disassociated himself from the marriage to commence his public life as a social reformer.<ref name=":0" /><ref name="Vengassery Krishnan">Template:Cite web</ref> He returned to his village in 1881, when his father was seriously ill, and started a village school where he taught local children which earned him the name Nanu Asan.<ref name=":0" /><ref name="Vengassery Krishnan"/>

Leaving home, he traveled through Kerala and Tamil Nadu and it was during these journeys, he met Chattampi Swamikal, a social and religious reformer, who introduced Guru to Ayyavu Swamikal from whom he learned meditation and yoga.<ref name="Playing host to deity : festival religion in the South Indian tradition">Template:Cite book</ref> Later, he continued his wanderings until he reached the Pillathadam cave at Maruthwamala where he set up a hermitage and practiced meditation for the next eight years.<ref name=":0" /><ref name="Vengassery Krishnan"/>

In 1888, he visited Aruvippuram and spent time meditating in a cave near the Neyyar River. It was here that his first and one of his prominent disciple, Sivalingadasa Swamikal, who hailed from an orthodox Nair family, discovered him. During his stay, he consecrated a rock from the deepest part of the Neyyar River, a whirlpool sinkhole known as 'Sankaran Kuzhi'. It is believed that it was in this 'Sankaran Kuzhi' sage Agastya gave his worshipping Shiva Linga to Neyyar river somewhere before leaving. This rock was established as the idol of Shiva, and the site has since been known as the Aruvippuram Shiva Temple.<ref name="keralakaumudi.com">Template:Cite news</ref><ref name="125 years of Aruvippuram temple">Template:Cite news</ref><ref name="Vengassery Krishnan"/> The act, which later came to be known as Aruvipuram Pratishta, created a social commotion among the upper caste Brahmins who questioned Guru's right to consecrate the idol.<ref name="125 years of Aruvipuram Pratishta">Template:Cite web</ref> His reply to them, "This is not a Brahmin Shiva but an Ezhava Shiva",<ref name="Sree Narayana Guru in a new light">Template:Cite web</ref> later became a famous quote, used against casteism.<ref name="Menon2011">Template:Cite book</ref><ref name="In Kerala temple priest appointments, Backward caste Ezhavas overrun Brahmins">Template:Cite web</ref> It was here, the Sree Narayana Dharma Paripalana Yogam (SNDP Yogam)<ref name="Developmental Modernity in Kerala: Narayana Guru, S.N.D.P Yogam and Social Reform">Template:Cite book</ref> was founded on 15 May 1903 by the efforts of Padmanabhan Palpu with Narayana Guru as its founder president.<ref name="SNDP Yogam">Template:Cite web</ref>

Guru shifted his base to Sivagiri, near Varkala in 1904 where he opened a school for children from the lower strata of the society and provided free education to them without considering their caste. However, it took him seven years to build<ref name=":0" /><ref name="Vengassery Krishnan"/> a temple there, the Sarada Mutt was built in 1912. He also built temples in other places such as Thrissur, Kannur, Anchuthengu, Thalassery, Kozhikode, and Mangalore and it took him to many places including Sri Lanka (then called Ceylon) where he made his final visit in 1926. On his return to India, he was involved in a number of activities including the planning of the Sivagiri pilgrimage which was planned after his visit to Pallathuruthy in 1927 to attend the anniversary of the S.N.D.P. Yogam.<ref name=":0" /><ref name="Vengassery Krishnan"/>

Soon after the meeting at Pallathuruthy, which was the last public function he attended, Guru became ill and underwent treatment at places such as Aluva, Thrissur, Palakkad, and finally to Chennai; the physicians attended to him included Ayurvedic physicians like Cholayil Mami Vaidyar, Panappally Krishnan Vaidyar and Thycauttu Divakaran Moos as well as allopathic physicians viz. Krishnan Thampi, Panikker, Palpu and a European physician by name, Noble. He returned to Sarada Mutt and died on 20 September 1928, at the age of 72.<ref name=":0" /><ref name="Vengassery Krishnan"/>

Legacy

Fight against casteism

Casteism was practised in Kerala during the 19th and early 20th centuries and the backward castes such as Ezhavas and other untouchable castes like Paraiyars, Adivasis and Pulayars had to suffer discrimination from the upper caste community.<ref name="Guru-varsham 150: The year of Narayana Guru">Template:Cite web</ref> It was against this discrimination that Guru performed his first major public act,<ref name=":0" /><ref name="Vengassery Krishnan"/> the consecration of Siva idol at Aruvippuram in 1888.Template:Citation needed Overall, he consecrated forty five temples across Kerala and Tamil Nadu. His consecrations were not necessarily conventional deities; these included a slab inscribed with the words, "Truth, Ethics, Compassion, Love",<ref name="Vengassery Krishnan"/> a vegetarian Shiva, a mirror, and an Italian sculpture.<ref name="These places were a part of Narayana Guru's life">Template:Cite web</ref> He propagated the ideals of compassion and religious tolerance and one of his noted works, Anukampadasakam, extols various religious figures such as Krishna, The Buddha, Adi Shankara, Jesus Christ.<ref name="Guru who made Kerala fit to bear 'god's own' label">Template:Cite web</ref>

Meeting with Mahatma Gandhi

On 12 March 1925, Mahatma Gandhi visited the Sivagiri Ashram in Varkala, Kerala, during the Vaikom Satyagraha. During his stay, he met Narayana Guru, who emphasized the need for education and wealth for the upliftment of lower castes rather than mixed eating and marriages. This conversation, facilitated by a translator, also addressed religious freedom and the caste system.<ref>Template:Cite web</ref><ref name="journals.sagepub.com">Template:Cite journal</ref> Narayana Guru's logical arguments and inclusive practices profoundly impacted Gandhi. Witnessing lower-caste children reciting prayers and their knowledge of the Upanishads impressed Gandhi and challenged his casteist views. Inspired by Guru's teachings, Gandhi re-evaluated his stance on caste and untouchability.<ref name="auto3">Template:Cite web</ref><ref name="onmanorama.com">Template:Cite web</ref><ref name="theprint.in">Template:Cite web</ref><ref>Template:Cite web</ref>Template:Excessive citations inline As a result of this transformative experience, Mahatma Gandhi began to focus on eradicating untouchability and upliftment of Harijans (Dalits) in the national movement. He renamed his newspaper "Young India" to "Harijan" and made the eradication of untouchability a central part of his mission. This marked a significant shift in Gandhi's approach, integrating the fight against caste discrimination into the broader struggle for India's independence.<ref name="journals.sagepub.com"/><ref name="indianexpress.com">Template:Cite web</ref>

Mahatma Gandhi subsequently renamed his newspaper from "Young India" to "Harijan" and made the eradication of untouchability and upliftment of Harijans a part of the national movement. Anantha Shenoy, a Gandhian from Kannur, read about this in Young India and was deeply inspired. He later became the Guru's disciple and was ordained as Swamy Ananda Theerthan, regarded as the last initiated disciple of Narayana Guru<ref name="auto3"/><ref name="onmanorama.com"/>

Role in Kerala's early labour movement

On 31 March 1922, under the guidance of Sree Narayana Guru, the Travancore Labour Association, which is the first organised labour union in Kerala was established at the Kalappura Temple grounds in Alappuzha. The initiative followed Guru's instruction to Swami Satyavratan, who conveyed his blessings and directive to organise workers facing exploitation in colonial-era coir factories.<ref name="Trade Union Formed by the Advice of">Template:Cite news</ref><ref name="Vengassery Krishnan"/><ref>Template:Cite journal</ref>

The union's formation was led by Vadappuram Bava, a coir worker who, in 1920, met Guru through T. C. Kesavan Vaidyar and appealed for a solution to the harsh conditions faced by labourers. Guru reportedly asked Bava, "If what I command becomes your deliverance, will you accept it?" to which Bava replied, "Whatever you instruct will be our salvation." Guru then responded with a call to collective action: "Form a union. Let your strength come from unity and freedom." The inaugural meeting, held after dusk to avoid police intervention, drew around 300 workers. Dr. M. K. Antony was appointed president and Vattappuram Bava served as secretary.<ref name="Trade Union Formed by the Advice of"/><ref name="Vengassery Krishnan"/><ref name="auto">Template:Cite journal</ref>

The union later became the Travancore Labour Association and played a foundational role in Kerala's labour movement, preceding the emergence of communist politics in India. In one of their final meetings, Guru advised Bava: "Earn the trust of all and move forward. The age of the workers is coming."<ref name="Trade Union Formed by the Advice of"/><ref name="Vengassery Krishnan"/><ref name="auto"/>

First All India Industrial and Agricultural Exhibition

In 1905, Narayana Guru organized All India Industrial and Agricultural Exhibition at Kollam, first time in India to facilitate industrialization and agriculture.<ref>Template:Cite web</ref><ref name="Vengassery Krishnan"/> Guru wanted to convey the importance of regaining the lost places of worship (later rebuilt by the Guru himself) and wealth. This was in line with his quote: "Vidhya kond prabhudhar aavuka, sangadana kond shakthar aavuka, vyavasayam kond abhivrithi neduka" meaning "Become enlightened through education, become strong through organization, and achieve prosperity through industry."<ref>Template:Cite web</ref><ref name="Vengassery Krishnan"/>

Vaikom Satyagraha

The social protest of Vaikom Satyagraha was an agitation led by backward caste communities against discrimination in Hindu society of Travancore.<ref name="Extreme injustice led to Vaikom Satyagraha, says Romila Thapar">Template:Cite news</ref> It was reported that the trigger for the protest was an incident when Narayana Guru was stopped from passing through a road leading to the Vaikom Temple by an upper caste person. It prompted Kumaran Asan and Muloor S.Padmanabha Panicker, both disciples of Guru, to compose poems in protest of the incident. T. K. Madhavan, another disciple, petitioned the Sree Moolam Popular Assembly in 1918 for rights to enter the temple and worship, regardless of the caste.Template:Citation needed A host of people including K. Kelappan and K. P. Kesava Menon formed a committee and announced the Kerala Paryatanam Movement and with the support of Mahatma Gandhi.Template:Citation needed The agitation developed into a mass movement which resulted in the opening of the temple as well as three roads leading to it to people of all castes.<ref name="Fenced By The Thread">Template:Cite web</ref> The protest also influenced the Temple Entry Proclamation of 1936.<ref name="Temple Entry Proclamation the greatest act of moral freedom: Uthradom Tirunal">Template:Cite news</ref><ref name="Rediff On The NeT: Rajeev Srinivasan">Template:Cite web</ref>

Sivagiri pilgrimage

The Sivagiri pilgrimage was conceived by three of the disciples of Guru viz. Vallabhasseri Govindan Vaidyar, T. K. Kittan Writer and Muloor S. Padmanabha Panicker which Guru approved in 1928, with his own recommendations.<ref name=":0" /><ref name="Vengassery Krishnan"/> He suggested that the goals of the pilgrimage should be the promotion of education, cleanliness, devotion to God, organization, agriculture, trade, handicrafts, and technical training and advised Vaidyar and Writer to organise a series of lectures on these themes to stress the need for the practice of these ideals, stating this to be the core purpose of Sivagiri pilgrimage. However, his death soon after delayed the project until 1932 when the first pilgrimage was undertaken from Elavumthitta in Pathanamthitta District.<ref>Template:Cite news</ref>

India's first All Religions Conference

Sree Narayana Guru with leaders of different religions during all-religion meet . A photo taken during the all-religion meet at Aluva in 1924.

Guru organized an All Religion Conference in 1923 at Alwaye Advaita Ashram, which was first such event in India.<ref name="NairDevi2010-1">Template:Cite book</ref> During this period, communalization escalated into riots in India. In Kerala, the Malabar rebellion occurred. According to the Simon Commission report, more than 112 major communal riots took place in India between 1922 and 1927. Throughout this time, the guru also received letters from a communal leader, Abdul Hamid Qadri Badayuni, from Uttar Pradesh, who later moved to Pakistan. The guru responded to his queries and questions through letters. The All Religions' Conference, which was the first of its kind in India, was organized against this backdrop to foster peace among the various religions of the country<ref name="ഗുരുവും സൂഫികളും">Template:Cite web</ref><ref name="Smith1976">Template:Cite book</ref><ref name="Bipin Chandra">Template:Cite book</ref> and at the entrance of the conference, he arranged for a message to be displayed which read, We meet here not to argue and win, but to know and be known. The conference has since become an annual event, organised every year at the Ashram.<ref> name="All-religion meet begins at Aluva">Template:Cite news</ref>

Guru's rational spiritual dialogues

Limits of religious explanation

During a visit to Sri Lanka, Narayana Guru engaged in a philosophical conversation with the country's highest Buddhist monk. When Guru asked, "Do you know the cause of birth?", the monk answered, "Karma". Guru then asked, "If so, how did life begin in the first place?" The monk was unable to respond. Narayana Guru remarked, "This is the case with all religions. There are no answers to many questions posed by rational thought. Religious belief often transcends rationality. The logic of worldly life only fits spiritual thinking up to a certain extent."<ref>Template:Cite web</ref>

Sahodaran Ayyappan and rationalist reinterpretation

Sahodaran Ayyappan, a pioneering rationalist and the founder of the first rationalist organization in Kerala, was also a close disciple of Sree Narayana Guru. Known for his progressive and bold reinterpretations, Ayyappan rephrased Guru's famous message — "Oru Jathi, Oru Matham, Oru Daivam Manushyan; Jathi chodikkaruth, parayaruth, chinthikkaruth" ("One Caste, One Religion, One God for Mankind; Do not ask, speak, or think caste") into a more radical slogan: "Jathi Venda, Matham Venda, Daivam Venda Manushyan" ("No Caste, No Religion, No God for human beings").

When some followers expressed concern that this reinterpretation might offend the Guru, Narayana Guru is said to have replied succinctly: "Ayyappan is right"<ref>Template:Cite web</ref>

Rituals

A well-known anecdote in Kerala recounts Narayana Guru's sharp response when a judge once asked him whether burning or burying was the correct method for disposing of a dead body. Guru replied, "Crush them in an oil-press; they'll make good manure." When the judge expressed shock, Guru simply asked, "Why? Will it hurt?"

In the Aparakriya section of Sree Narayana Smrithi, Guru elaborated on this view through a dialogue between the guru and disciples. He emphasized that cremation should be performed not as a ritualistic necessity but for the sake of cleanliness and public hygiene. He discouraged all superstitious death related rituals and clarified that symbolic offerings like 'pindam' can be offered.

Guru further stated that for one who has a clear, doubt-free understanding (of truth), all the death-related rituals (like ashaucha and other ceremonies) performed out of ignorance are meaningless and merely a play of ignorance, Such a person need not ever follow these customs. However, for others who still operate within the framework of karma and belief systems, certain practices may be prescribed based on context, time, and societal norms.<ref>Template:Cite web</ref>

Idol worship

Several contemporary Vedantins also expressed opposition to Guru's emphasis on idol consecration in temples. During the consecration of the Jagannath Temple in Thalassery, Bodhananda Swamikal organized a major protest against idol worship. However, upon seeing Guru in person, Bhodhananda Swamikal is said to have experienced a spiritual transformation, bowed at Guru's feet, and later became his disciple.

Similarly, Vagbhatananda, a contemporary reformer visited Guru to oppose the practice of installing idols in temples. Through a thoughtful exchange, Narayana Guru explained the symbolic and spiritual relevance of idol worship. Convinced by this perspective, Vagbhatananda ultimately acknowledged the depth of Guru's insight and sought reconciliation.<ref name="auto1">Template:Cite web</ref><ref name=Kurup>*Template:Citation </ref><ref name="gggg">Template:Cite book</ref>

Vagbhatanandan: "I do not share your opinions."

Guru: "Oh, is that so? I share your opinions."

Vagbhatanandan: "How is the soil at the Advaita Ashrama?"

Guru: "While we were traveling in Maruthwamala and Aruvipuram, there were stones, forests, and meadows. Here, the soil is soft, like a pillow."

Vagbhatanandan: "I've heard that nowadays you are erecting stones (idol consecration)."

Guru: "You are a rogue elephant in Advaita and Vedanta philosophy. You will hear many things like that. But as Vagbhatanandan, whatever you hear won't be a lie."

Vagbhatanandan: "But erecting these stones all over the place..."

Guru: "Many writings are on stones, right? Also, great walls and historic monuments are made of stone. Is there any discrimination against stones?"

Vagbhatanandan: "We should acknowledge stones for their strength and stability, but I cannot agree with erecting stone idols."

Guru: (looking at the stone in his earrings) "We are only erecting stones, but you are always carrying them."

Vagbhatanandan: (ashamed)

Guru: "There is nothing wrong in wearing them in the ears, just don't carry them in the mind."

Vagbhatanandan: "Pardon me, Swami. As someone like you who knows Brahmam, the consecration of idols disturbed my mind, so I asked. How did stones become Ishvara?"

Guru: "All stones are Shiva. Shiva means emptiness, Nirguna Para Brahmam. All living beings are spiritual brothers. Everyone should be spiritually elevated, irrespective of their background. There should be methods and institutions for this. Those who own institutions are often not ready for it. Through stones, one should be capable of seeing Shiva and realize that stones, soil, plants, and flowers are all one. Through stones, one should come to know the Jagath, to know the Jagannathan."

Vagbhatanandan: "I offer my words at your feet. I have no reply. I am not a soldier with weapons who can oppose you."<ref name="auto1"/><ref name=Kurup /><ref name="gggg"/>

Interaction with an atheist follower

After the prathishta karmam (consecration ceremony) at Kolathukara Shiva Temple, Narayana Guru was resting when a man named Raman Muthalali came to meet him. Raman introduced himself as an atheist and stated that he did not believe in God. Guru, surprised, asked why he was actively involved in the temple committee despite his atheistic views. Raman replied, "Yes, I am an atheist, but I participate in the temple committee purely as a form of cultural celebration."<ref name="Vengassery Krishnan"/>Template:Rp

He further added, "Guru, I do not believe in God, idol worship, or temples. The concept of a God with a wife and children is not something I can accept. I do not pray either. However, I believe in you as a Guru and have deep respect for you. For someone like me, can you compose a prayer that we can use?"<ref name="Vengassery Krishnan"/>Template:Rp

Narayana Guru agreed to the request. The prayer was written in prose (gadhyam) form, rather than in verse, and did not refer to any specific diety.<ref name="Vengassery Krishnan"/>Template:Rp

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From Blessing to Legacy: The Story Behind the National Tribute

Sir S. Rm. M. Annamalai Chettiar also known as Raja of Chettinad, a wealthy philanthropist from Chettinad, and his wife Rani Lady Seethai Aachi were childless for a long time. Despite consulting many people and visiting various temples, they had no success. During Narayana Guru’s visit to Tamil Nadu en route to Sri Lanka, the couple heard about him and came to meet him. While Raja Annamalai had no particular belief in the Guru, his wife had great faith. Without them saying anything, the Guru gave two bananas to his wife and asked her to eat them. She did so and later conceived twin children. One of the twins was the mother of P. Chidambaram, who would frequently visit Sivagiri.<ref name="Vengassery Krishnan"/><ref name="auto2">Template:Cite web</ref>

When P. Chidambaram became the Finance Minister of India, he released a ₹5 coin commemorating Narayana Guru.<ref name="Vengassery Krishnan"/><ref name="auto2"/>

For the construction of a statue of Narayana Guru at the Thalassery Jagannatha Temple, photographer Pattatharil Shekharan of Thalassery, known for capturing many historic moments in Kerala was sent by Moorkoth Kumaran to Sivagiri Mutt to photograph the Guru. According to Shekharan’s account, he was initially anxious about how to photograph the Guru, as he felt hesitant to direct him to pose in a specific way. He thought of taking a photograph similar to the profile images of British kings that appeared on Indian coins at the time.<ref name="Vengassery Krishnan"/><ref name="auto2"/>

When Shekharan met the Guru, the Guru asked, "Do you know how to take photographs?" Gaining confidence, Shekharan replied, "Yes, very well." The Guru then asked, "Can you photograph those mangoes?" After Shekharan focused his camera and said he was ready, the Guru humorously asked, "Can you also capture the ‘rasam’ (essence) of the mango in the photo?" The Guru then inquired, "How do you want the photo to be taken? Do you want it like for the coin?"<ref name="Vengassery Krishnan"/><ref name="auto2"/>

The Guru then posed exactly as Shekharan had envisioned in his mind. This photograph was later used for the design of the ₹5 commemorative coin issued in his honour.<ref name="Vengassery Krishnan"/><ref name="auto2"/>

Universal approach to spiritual initiation

Narayana Guru provided spiritual initiation to individuals from all faiths and sects, but only to those whom he personally deemed spiritually prepared. He initially declined sannyasa deeksha to Bodhananda Swami, granting it only during the second request. He also refused sannyasa deeksha to Varathoor Kaniyil Kunhikkanan, despite his repeated requests. Kunhikkanan, who had invited the Guru to consecrate the Jagannath Temple in Thalassery, was told that he did not possess sannyasa yoga in this lifetime. However, the Guru granted his modest wish to be placed in samadhi after his death.<ref name="Vengassery Krishnan"/>

He initiated an individual from an orthodox Nair family in Koyilandy, belonging to the Koyappali family to which K. Kelappan also belonged. This individual had missed seeing the Guru upon his arrival due to the large crowd at the Thalassery railway station. He had come to Thalassery to write the Indian Civil Service examination and could not wait to meet the Guru in person, as he would otherwise miss the train back to Koyilandy. Instead, he composed a poem in praise of the Guru and sent it through a friend. Upon reading the poem, the Guru blessed him, saying that he would become a great yogi.This individual later became known as Sivananda Yogi of Koyilandy.<ref name="ഗുരുവും സൂഫികളും"/>

Guru Narayana initiated Abdul Khader Masthan, a Muslim man, into spirituality. Born into the traditional Muslim family of Valiyakandy in Kannur city, which was traditionally involved in the copper business. Masthan approached Narayana Guru during the Guru's stay in Thalassery, shortly after the consecration of the Shiva idol at the Jagannath Temple, having heard from others about the remarkable event of temple entry being granted to marginalized communities.<ref name="ഗുരുവും സൂഫികളും"/><ref name="Vengassery Krishnan"/>

During the temple consecration, Guru asked, "Who are the people standing near the temple gate?" The temple custodians replied, "They are people of the Dalit caste." Guru then asked why they were not permitted to enter the temple. The orthodox custodians had reportedly opposed the entry of lower-caste communities and told Narayana Guru, "Let one varsham be completed before allowing such access," with varsham in Malayalam meaning both "year" and "rain". At that very moment, clouds gathered in the clear sky, and it began to rain. After the rain stopped, Guru gently reminded those who opposed the entry of Dalits: "A varsham is over. Let us allow all into our temple." Laughter erupted in acknowledgment of Guru's wit and wisdom, and everyone nodded in agreement.<ref name="ഗുരുവും സൂഫികളും"/><ref name="VengasseryKrishnan">Template:Cite book</ref>

Intrigued by these events and the Guru's reputation, Masthan visited him and asked, "Are you the one who consecrated the idol?" When the Guru confirmed and asked masthan that 'Do you want to see the god', Masthan asked whether it was truly possible to "see God". Narayana Guru replied that one cannot perceive the divine with ordinary eyes, but invited Masthan to hold his hand and look toward the horizon. Masthan reportedly entered a deep spiritual trance and, upon regaining consciousness, exclaimed, "I have seen God," marking a profound spiritual awakening.<ref name="ഗുരുവും സൂഫികളും"/><ref name="Vengassery Krishnan"/>

Later, Masthan presented the Guru with a copper plate inscribed in Chenthamizh (classical Tamil), which he had acquired through his family's trade. Being illiterate and unable to understand the script, he asked the Guru for help. Narayana Guru examined the inscription but did not reveal its meaning. Instead, he advised Masthan to consult Sufi saints in Tamil Nadu. Following this guidance, Masthan met a Sufi saint who interpreted the inscription as a Sufi text. Deeply inspired, Masthan later became a revered Sufi mystic known as Icha Mastan, and composed several devotional poems, including verses in praise of Lord Shiva.<ref name="ഗുരുവും സൂഫികളും"/><ref name="Vengassery Krishnan"/>

Narayana Guru welcomed a Muslim named Khader during his Sri Lankan visit who expressed a keen interest in becoming his disciple. Khader inquired whether he would be accepted into the group and if a change of religion was necessary. The Guru assured him that changing his religion was not a prerequisite to becoming a disciple. A year later, during Narayana Guru's second visit at Sri Lanka, Khader met him again, this time dressed as a Hindu saint instead of his usual white Muslim attire. The Guru, feigning ignorance, asked Khader who he was. Disappointed, Khader reminded the Guru that he was his disciple, initiated the previous year. Narayana Guru expressed his recognition of the 'old' Khader and reiterated that changing his Muslim attire was not necessary to be his disciple.<ref>Template:Cite web</ref>

A European named Ernest Kirk was similarly drawn to the Guru's teachings and became his disciple. The Guru did not require him to change his name. At the time of his sannyasa deeksha, the Guru deviated from traditional rituals, omitting customary practices such as tonsure and the observance of specific vratas. Instead, he provided Kirk with a coat, pants, shoes, and a tie in place of the traditional kashayavastra, stating that such attire was more appropriate for the European climate. As part of the initiation, the Guru personally placed the shoes on his feet and tied the tie around his neck, naming him Swami Ernest Kirk. He emphasized that Kirk should retain his own culture and heritage while pursuing the spiritual path<ref name="VengasseryKrishnanKirk">Template:Cite book</ref>

Notable disciples

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Ashtalakshyangal

  • Vidyabhyasam
  • Shuchitwam
  • Eeshwaravishwasam
  • Krishi
  • Kaithozhil
  • Kachawadam
  • Sanghadana
  • Shastra sanketika Parisheelanam

Writings and philosophy

Guru published 45 works in Malayalam, Sanskrit and Tamil languages which include Atmopadesa Śatakam, a hundred-verse spiritual poemTemplate:Citation needed and Daiva Dasakam, a universal prayer in ten verses.<ref name="Kerala recommends national prayer song to Centre">Template:Cite news</ref> He also translated three major texts, Thirukural of Valluvar, Ishavasya Upanishad and Ozhivil Odukkam of Kannudaiya Vallalaar.Template:Citation needed It was he who propagated the motto, One Caste, One Religion, One God for All (Oru Jathi, Oru Matham, Oru Daivam, Manushyanu) which has become popular as a saying in Kerala.<ref name="MinesLamb2010">Template:Cite book</ref> He furthered the non-dualistic philosophy of Adi Sankara by bringing it into practice by adding the concepts of social equality and universal brotherhood.<ref name="MinesLamb2010" />

Philosophy

(The Guru asked Nataraja Guru before he became a sanyasi, "Do you want to understand Vedanta?" Nataraja, who was staring intently into the Guru's eyes, even forgot to say 'yes'). "Guru: Have you seen the water? Nataraja Guru: Yes Guru: Do you know that wave is also water? Nataraja Guru: I know Guru: Then there is nothing new to know. Vedanta is so.

Public acceptance, honours and veneration

Guru 1967 stamp of India
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In 1916, Ramana Maharshi hosted Narayana Guru at his Tiruvannamalai ashram when Guru was returning from a trip to Kancheepuram where Swami Govindananda, a disciple of Guru, had established the Sree Narayana Seva Ashram.Template:Citation needed Rabindranath Tagore met Narayana Guru at the latter's ashram in Sivagiri in November 1922. Tagore later said of Narayana Guru that, "I have never come across one who is spiritually greater than Swami Narayana Guru or a person who is at par with him in spiritual attainment."<ref>Template:Cite news</ref> Three years later, Mahatma Gandhi visited Guru during his 1925 trip to Kerala to participate in the Vaikom Satyagraha<ref name="From Vaikom to Venganoor – Times of India">Template:Cite news</ref> after which the Indian independence movement leader stated "it was a great privilege in his life to have the darshan of an esteemed sage like Narayana Guru."<ref>Template:Cite book</ref>

On 21 August 1967, Narayana Guru was commemorated on an Indian postage stamp of denomination 15 nP.<ref>Template:Cite web</ref> Another commemorative stamp on him was issued by Sri Lanka Post on 4 September 2009.<ref>Template:Cite web</ref> The Reserve Bank of India and Security Printing and Minting Corporation of India issued two sets of commemorative coins depicting Guru's image, each valued at Template:INR5 and Template:INR100 respectively, on the occasion of his 150th birth anniversary.<ref>Template:Cite web</ref><ref>https://m.rbi.org.in//scripts/BS_ViewCurrencyPressRelease.aspx?Id=19546 Template:Bare URL inline</ref>

The first of the several statues of Narayana Guru was erected at Jagannath Temple, Thalassery in 1927 while he was still alive.<ref name="Kerala Temples in Thalassery – Jagannath Temple, Thalassery">Template:Cite web</ref>Template:Unreliable source? His statues are seen in many places in Kerala which include a 24 feet statue at Kaithamukku in Thiruvananthapuram.<ref name="Kaithamukku gets city's tallest statue – Times of India">Template:Cite news</ref> The Government of Kerala observes his birthday, the Sri Narayana Jayanthi, and the date of his death, Sree Narayana Guru Samadhi as public holidays.<ref name="Kerala Gazette">Template:Cite web</ref>

The life of Narayana Guru has been portrayed in a number of movies starting with the 1986 film Sree Narayana Guru,<ref name="33rdawardPDF">Template:Cite web</ref> made by award-winning director P. A. Backer.<ref name="Sree Narayanaguru (1986)">Template:Cite web</ref> Swamy Sreenarayana Guru, an Indian Malayalam-language film directed by Krishnaswamy, released the same year. Almost a decade and a half later, R. Sukumaran made a film on the life of Guru, titled Yugapurushan, in 2010 with Thalaivasal Vijay playing the role of Guru and the film also featured Mammootty and Navya Nair.<ref name="Yugapurushan (2010)">Template:Cite web</ref> Brahmashri Narayana Guru Swamy is a Tulu film made in 2014 by Rajashekar Kotian on Guru's life and the film was the 50th film made in the language.<ref name="Now showing: 50th Tulu movie">Template:Cite news</ref> His life during the eight years he spent at Maruthwamala (also known as Marunnumamala) has been adapted into a docufiction, titled Marunnumamala and the film was released by Pinarayi Vijayan, the chief minister of Kerala on 9 August 2016.<ref name="Marunnumala Docufiction release on Aug 9 – Maruthwamala">Template:Cite web</ref>Template:Efn

In 2016, Kerala High court observed that the statue of Narayana Guru cannot be treated as a Hindu deity.<ref>Template:Cite web</ref><ref>Template:Cite web</ref>

Works

In Malayalam

Guru's tomb in Sivagiri, Kerala

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In Sanskrit

The first Jnana Vigraham of Guru

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  • Nirvruthi Panchakam
  • Slokathrayi
  • Vedantha Suthram
  • Homa Manthram
  • Municharya Panchakam
  • Asramam
  • Dharmam
  • Charama Slokangal
  • Homa Mantram
  • Chidambarashtakam
  • Guhashtakam
  • Bhadrakaliashtakam
  • Vinayaka Ashtakam
  • Sree Vasudeva Ashtakam
  • Janani Navaratna Manjari

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In Tamil

Translations

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  • Thirukural
  • Isavasyo Upanishad
  • Ozhivil Odukkam

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Translations of Guru's works into other languages

Death

Narayana Guru died at Sivagiri, Kerala. The cause of death was recorded as indigestion and prostate inflammation. He had told all the great physicians and disciples of that time who came to treat him that he was approaching samadhi and that the ashram should be well looked after and that everyone should live as good people.Template:Cn The special public meeting of the SNDP meeting held at Kottayam was the last public ceremony attended by Narayana Guru.Template:Citation needed

In 1927, naturopathy was carried out in Mangatukodi and Kandachira on the banks of Ashtamudikayal along with Pazhavila Chattambiasan. He was bedridden for a long time suffering from senile disease but was treated by many doctors but could not cure the disease completely. He died during meditation in the presence of devotees on 20 September 1928 (Malayalam year: 1104 Kanni 5). It was just three weeks after his 72nd birthday. The body was laid to rest in Sivagiri, Kerala Mathvalap. Today there is a hall with his statue.Template:Citation needed

See also

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Notes

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References

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Further reading

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  • (Re)construction of 'the Social' for Making a Modern Kerala: Reflections on Narayana Guru's Social Philosophy, Satheese Chandra Bose, published in Satheese Chandra Bose and Shiju Sam Varughese (eds.) 2015. Kerala Modernity: Ideas, Spaces and Practices in Transition. Hyderabad: Orient Blackswan.
  • Sree Narayana Guruswamikalude jeeva charithram– Moorkoth Kumaran-(The official biography as approved by Sivagiri mutt.) Published by SNDS Trust
  • Sree Narayana Gurudeva Krithikal – Sampoorna Vyakyanam – G Balakrishnan Nair- (Works of Narayana Guru with Complete Interpretations – ten parts compiled in two volumes) published by The State Institute of Languages, Kerala.
  • Brahmarshi Sree Narayana Guru – T. Bhaskaran- published by Sahitya Akademi.
  • The Word of the Guru : The Life and Teaching of Guru Narayana : Nataraja Guru, D.K. Printworld, 2003, New Delhi, Template:ISBN
  • Srinarayana Guruvinte Sampoorna Kruthikal (Complete Works of Sri Narayana Guru): Mathrubhoomi Publishers, Kozhikode, Kerala
  • Sri Narayana Guruvinte Mathavum Sivagiriyum (Sivagiri and the Religion of Sri Narayana Guru): K. Maheshwaran Nair
  • Narayanaguru- Editor: P.K.Balakrishnan (A collection of essays in Malayalam):March 2000, (First Edition 1954), Kerala Sahitya Academi, Trichur, Kerala.
  • The Philosophy of Narayana Guru: Swami Muni Narayana Prasad, D.K. Printworld, 2003, New Delhi, Template:ISBN.
  • Sree Narayana Gurudev – the Maharshi who made Advaita a Science – [G.K.Sasidharan]: Many Worlds Publications, Kollam, Kerala (First Edition 2014)
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