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SREE NARAYANA GURU

– A VIBHUTI WITH A VISION

T. G. Mohandas

Sree Narayana Guru is undisputably considered to be the greatest personality Kerala produced
in the later half of the 19th century and first half of the 20th century. His role in laying the foundations of the
modern day Kerala is unparalleled. Kerala was once described as ‘lunatic asylum’ by Swami Vivekananda.
If today it is relatively relieved of caste rivalries and internecine fights, it is because of the sweeping but
silent social change brought about by Sree Narayana Guru. Nevertheless, he was a strong link in the
unbroken chain of Vibhutis Bharat Mata produced to protect and preserve Dharma whenever her children
were in dire needs.

In this nation, we believe that there is an eternal truth behind or rather beyond this universe. This
cosmos is the manifestation of the celestial dance of that truth. We, the people are a minutest part of this
cosmic dance. And therefore, it is the one and the same truth that is being manifested through everything,
be it animate or inanimate. One who realizes this and lives through this, is called a “Sathyadarshi’. And it
goes without saying that a ‘Sathyadarshi’ invariably is a “Samadarshi” also.

No doubt, all our “Rishi Parampara” consisted Samadarshis as well as Sathyadarshis. Even
while fully entrenching themselves in the culture of this nation, they grew into universal dimensions. They
realized that they are a part of human race which is a minuscule component of this universe. Of course,
their vision and mission was occasionally calibrated by the period in which they lived and the complexities
of the issues which they faced. Consequently their language, methods, priorities etc might have been
different. But, the ultimate goal which they pursued remained same. That goal was and even today is the
reformation, consolidation and emancipation of the Humanity as a whole and Hindu society in particular.

Narayana Guru commanded more respect than probably any such saint could command during
his lifetime. This need not necessarily be because people fully comprehended the depth and clarity of his
vision. Spiritual living was not a matter of mere discourse for Guru. He linked it to the path of enlightenment
of laymen. This enlightenment drew the masses towards him. They unburdened their misery in front of him
SREE NARAYANA GURU - A Vibhuti with a Vision

and he led them through their difficult lives. He was an embodiment of the symbiotic harmony of both
spiritual and material life.

His pieces of advice on personal problems given to individuals are many and let us leave them
there. But he threw powerful light on vices prevailed in the public life of the society and reacted firmly but
without using any turbulent or violent methods. This caused historic revolutions in the Kerala society.
Precisely, this made him the most venerable personality of his times and even of the times to come.

He once said in lighter vein: “If someone wants to see me as an Avtaar, let me be considered an
Avtaar which came to kill the Asura named Caste”. Caste is supposed to have backing of Hindu philosophy
or Spiritual science. At the same time, it discriminates man from man. Though nowadays it has largely
vanished from the public places in cities, villages are still many in our country where caste system is
palpable. In a broad sense it can surely be said that the caste system is extremely weak in Kerala. And
Narayana Guru is to be singularly credited for this.

Many of Guru’s followers believe that his only concern was abolition of caste and he took help of
spirituality to achieve this. That means, spirituality was only a tool in his hand. Nothing could be farther
from truth. While going through the life, writings, incidents and speeches of Guru, it becomes amply clear
that he was out and out a Sanyasi, a Rishi, and a Saint by all means. He lived a thapasvi’s life throughout.
Therefore whatever he saw was subjected to his spiritual analysis and evaluation. Naturally caste was one
among myriad issues. He viewed the puzzles and riddles of human life from the vantage point of spirituality.
It is not that he took help of spirituality when confronted head on with problems of life.

LI FE

Sree Narayana Guru took birth in a middle class Ezhava (caste) family in the year 1855. Ezhavas
were considered to be uppermost in the Avarna caste. It is so even today. The boy started his studies in
the traditional informal system prevalent in those times. But he used to create headache to elders by
frequently breaking traditional customs of caste and religion.

Once he completed the primary books like Sidharoopa, Amarakosha, Sreeramodanta (a concise
Ramayana popular in Kerala), etc he started showing his poetic genius. So he was sent for higher studies
to Kayamkulam around hundred kilometers away.

Though debates on various subjects were a regular feature there, Guru never used to take part in
them. But, when arguments get stuck up, students used to turn to Guru for a final word.

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He was said to be a worshipper of Vishnu those days. Once he had darshan of Sree Krishna and
fell in trance. ‘Sree Krishna Darsanam’, ‘Vishnu Ashtakam’ and “Sree Vasudeva Ashtakam are the Kritis
compositions by him during this period. However he had to short close his studies because of ill health.

He was allowed to start a school at a nearby place. His parents decided his marriage also. As
per ezhava custom of those days, the bridegroom need not be present for the marriage. His sister can go
and tie the ‘mangal sutra’ or ‘thali’ in bride’s neck and bring her home.

Nanu (as he was popularly known) never compromised with this marriage and disappeared
soon. He started wandering in Kerala and Tamil Nadu as an Avadhoota. Not much is recorded in the
history about this period. But, it was during this period that he met another great Sanyasi of Kerala,
Chattambi Swami. He also came into contact with Thycattu Ayya Swami under whom he acquired deep
knowledge in ‘Yoga Sadhana’. Slowly people started calling him Nanu Bhakta.

Then we see him doing deep ‘Tapas’ in ‘Maruthwa Mala’, the southern tip of Sahya Mountain
range. Maruthwa was a mountain full of rare medicinal plants. Mind boggling caves are a specialty of this
mountain. Guru used to meditate sitting in such a cave called ‘Pillathadam’.

One day he rose up from his meditation. It was midnight. He was dying with hunger but nothing
was there to ear. He was very much frustrated. Slowly he saw an old man emerging from the woods. It
was a leper. He had a small food packet with him. Old man shared the food with Guru and then slowly
vanished in darkness. It is widely believed that the old man was Siva himself. And Guru wrote ‘Siva
Satakam’ sitting at Maruthwa Mala. There are incidents of Guru curing leprosy using some herbs of the
mountain.

The news spread that such a sidha is in meditation at Pillathadam. Slowly people started pouring
in and the crowd became a disturbance for his meditation. He left Maruthwa Mala.

Next he appeared in a cave at Aruvippuram on the banks of the river Neyyar in the southern
most district of Kerala. All his wanderings and sojourns were in search of the secret behind the universe or
the ultimate truth itself. It was in Aruvippuram that he had his realization. He described that experience
thus: “Like tens of thousands of suns rising together, the ‘Viveka’ unfolds itself.

Devotees started gathering at Aruvippuram also. They had their mundane grievances. Miseries
of day to day life and agonies which they wanted an escape from. But there was also a common issue
which they raised: “We have no access to any temple. They say we belong to a lower caste. Guru, are we
not entitled to have a temple?”

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Guru understood their problem empathetically. After all he was also born into that caste. The
prevailing practices of worship those days were obscurantist. Lower castes were not allowed to worship
Siva, Vishnu, Ganapathi or any such Satvik devatas. They had to content with thamasik devatas of all bad
qualities with frightening deities. Those Gods were offered toddy and arrack. They ate raw flesh and
drank blood- it was believed. All temples were monopolized by Brahmins and Avarnas could not even
walk around the roads in the vicinity of temples. The distances to be kept between various castes were
fixed. As per this an Avarna can stand only at a distance of 64 ft. from a Brahmin. But if the same Avarna
converts to Christianity or Islam, he was allowed to come near Brahmins and the untouchability vanishes
instantaneously. It was this sight which infuriated Swami Vivekananda and he called Malabar (read Kerala)
a lunatic asylum.

Under such circumstances Guru decided to put up a temple where everyone can enter and
worship. Sivarathri was chosen for the ‘Pratishta’ consecration ceremony. There was no building, no
gopuram. Even the Sivalinga which is to be consecrated was not ready. As the appointed hour approached
Guru selected a flat bed stone and decided that to be the Peetha on which Sivalinga is to be kept. But
where is the Sivalinga? In front of the assembled devotees, Guru just walked deep into the river. Time
stood stand still. People became anxious because nobody can remain under water for so long. Finally
Guru emerged with a stone of the shape of Sivalinga and after deep meditation installed it on the Peetha.
This religious revolution took place in the year 1888 ie 120 years ago! This was probably first of its kind
in modern India.

This event had an electrifying effect on the Kerala Society. It instilled tremendous self confidence
among lower castes and utter confusion among upper castes. But devotees started thronging Aruvippuram
irrespective of caste. One such upper caste devotee could not help asking Guru:

“But Guru, you are not authorized to do this. Only Brahmins can do…” Guru smilingly but
disarmingly replied:

“Oh! I have only installed Ezhava Siva”. – He avoided polemics.

This was his message to the confused souls of upper caste. This one comment reverberates
throughout Kerala; even today. It reminds every Hindu that he is entitled to do Pooja and Pratishta on his
own, may he belong to any caste. It reiterated that Vishnu and Siva do not belong to any one caste or
rather they belong to every caste.

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Guru ensured entry of people of all castes and religions to Aruvippuram temple. As the news
spread, Aruvippuram became an attraction for devotees. It became a trend setter. Many people from
inside and outside Kerala visited Guru with requests to consecrate temples. Some wanted Guru to lay
foundation stone, some others wanted dedication ceremony done by Guru, and many requested Guru to
do Pratishta at their places. Guru had to yield to public demands from Nagercoil to Mangalapuram.
Historical records are available that Guru associated in one way or another in the completion of 87
temples.Guru ensured entry of people of all castes and religions to Aruvippuram temple. As the news
spread, Aruvippuram became an attraction for devotees. Many people from inside and outside of Kerala
visited Guru with requests to consecrate temples. Some wanted Guru to lay foundation stone, some others
wanted dedication ceremony done by Guru, many requested Guru to do Pratishta at their places. Guru
had to yield to public demands from Nagercoil to Mangalapuram. Historical records are available that
Guru associated in one way or another in the completion of 87 temples.

The point to be noted here that Guru did not face any resistance what soever from any caste or
community in carrying out any of his activities. This was mainly because of his wit and wisdom. He always
spoke less and used no abrasive language. Fiery speeches were not in his agenda nor were they a part of
his propaganda. In fact he did not do any propaganda at all. He adopted this method not because it was a
good strategy. A real Sanyasi could not but have behaved like this. Realized souls are devoid of any ill
feeling or antagonism against anything or anybody. Being Samadarshis, they can only love everything in the
universe.The point to be noted here that Guru did not face any resistance what soever from any caste or
community in carrying out any of his activities. This was mainly because of his wit and wisdom. He always
spoke less and without using any abrasive language. Fiery speeches were not in his agenda nor were they
a part of his propaganda. In face he did not do any propaganda at all. All this not because it was a god
strategy. A real sanyasi could not but have behaved like this. Realised souls are devoid of any ill feeling or
antagonism against anything. Being Samadarshis, how can they help not loving anything in the universe?

Such was his fame and appeal that ‘billawas’ from Karnataka approached him. The billawa
community was suffering discrimination in the hands of upper castes. They were untouchables. During this
period that they heard of Narayana Guru. The billawa leader Sahukar Koragappa along with other
community members not Guru in 1908 and explained their plight. The invited Guru to Mangalore. Guru
went there and identified Kudroli to be the location to construct a temple.

The construction was completed in 1912 and Guru installed a Sivalinga which he himself brought.
He named it the Gokarnanatha Kshetra

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The Sree Narayana Dharma Paripalana Yogam was founded on January 4th, 1903. This
organization was not the result of any spontaneous emotions. This was the culmination of a long and
historic process of the asserting mind of the downtrodden. It was the natural course correction by the
society which has been the innate nature of Hindu society. However, the confluence of three great
personalities was directly responsible for the establishment of SNDP Yogam.

The first was Narayana Guru himself. Through deep Sadhanas, multifaceted education and
understanding of the society, Guru empowered himself to lead the society. He became an undisputed
acharya from the Aruvippuram days.

The second was Dr. Palpu. Though highly educated he was denied a job in Kerala because he
belonged to the ezhava caste. Finally he could get a job only in Mysore. He could have led a happy and
contended life at Mysore. But his mind was restless at the thought of the sufferings of his community. He
used to frequently visit Kerala and tried various schemes for the uplift of his brethren. Several times he tried
to organize a common platform for ezhavas viz Ezhava Maha Sabha. But he could not succeed.

Dr. Palpu was an ardent follower of Swami Vivekananda. In 1891 Swamiji came to Mysore and
stayed with Dr. Palpu. Dr. Palpu got the opportunity to talk to Swamiji in detail about his difficulties.

He explained to Swamiji about the situation in Kerala and the wretched conditions in which the
lower castes were living. He elaborated the plight of ezhavas quoting his own example. After patiently
listening Dr. Palpu, Swami Vivekananda told him that no social action can succeed in our country without
a content of spirituality in it. He advised Dr. Palpu to find out a Sanyasi from Kerala itself who could lead
such a movement. And thus Dr. Palpu finally approached Narayana Guru with his ideas.

The third was Kumaran Asan. He was a disciple of Guru from his childhood. ‘Kumaru’ - as he
was lovingly called - showed his poetic talent in his young age itself. Under Dr. Palpu’s patronage he
studied Sanskrit for two years in Bangalore. After that he stayed in Chennai with Dr. Nanchunda Rao, who
was a close follower of Swami Vivekananda. Kumaru was affectionately called ‘Chinma Swamy’ because
he was a devotee of Narayana Guru and was following all traditions of a Sanyasi.

In 1898 Kumaran went to Kolkota for higher studies. Bengal was boiling with various national
movements at that time. Kumaran started studying English also. He was fascinated by Swami Vivekananda’s
writings and acquired deep knowledge of what Swamiji was saying. Thus after becoming a scholar and
poet, Kumaran returned to his beloved Guru.

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When Dr.Palpu and Narayana Guru decided to form the SNDP Yogam, they were unanimous in
choosing Kumaran as the General Secretary. A magazine was started and was named Vivekodayam in
memory of Swami Vivekananda.

Guru did not rest there. His programmes continued. He traveled extensively, consecrating more
temples, preaching against superstitions and curing chronic ailments in his own inimitable style. The SNDP
Yogam became the best vehicle for Guru to convey his ideas to the public. He started sending messages
through the branches of SNDP Yogam. Those were well received by the society as commandments from
the Guru.

One of his typical circular explains how careful was he while dealing with the problems of the
society:

# “We must preach on religion, character, education and entrepreneurship.

# Superstions and worship of evil forces are to be discarded

# The importance of satvik worship and the greatness of pure Hindu


religion is to imparted. Never abuse or use verbal violence against
any other religion.

# Worthless and injurious customs are to be discarded and new


satvik traditions are to be promoted.

# Nobody should speak on issues on which the speaker does not have
clarity. Doubts shall be cleared from time to time from Yogam
authorities.

# When we bring new ideas, even if good for the society, and try to
implement, let us be very careful. Do it with the pure intentions of
integration of society ie ‘Lokasamgraham’. Ignoring
Lokasamgraham by bulldozing ideas with the force of sheer numbers
will not give us the desired result. Lokasamgraham is most important.
To understand that one has to become absolutely selfless and become
‘Sarvabhoota hiteratha’ ie devoted to the well being of all. He must always

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be self checking as to whether his actions pain anybody. He


should be comfortably living and mixing with ignorant, illiterate and
superstitious people.

This explains the success of Guru’s approach. He never engaged himself in arguments. So, when
he organized an all – religion meet in his ashram in Aluva, he prominently displayed that;

“Not to argue and score; but for knowing and making known”.

This way Guru studiously avoided controversies but stuck patiently to his ground. If somebody
thought he was soft, naive or gullible because of his nonconfrontationist attitude, nothing can be more
foolish than that. Even Mahatma Gandhi could not convince him on the legitimacy of the varna system.
Guru disarmed Mahatma with his simple logic and examples. Their meeting took place in 1925 when
Gandhi visited Kerala.

The words of Raveendranath Tagore who came to Kerala in 1922 to visit Guru are enough
testimony of the greatness of Sree Narayana Guru:

“I have been touring different parts of the world. During these travels, I have had the good
fortune to come into contact with several saints and maharshis. But I have frankly to admit that I have never
come across one who is spiritually greater than Swami Sree Narayana Guru of Kerala – nay, a person who
is on par with him in spiritual attainments. I am sure I shall never forget that radiant face, illumined by the
self effulgent light of divine glory and those yogic eyes fixing their gaze on a remote point on a far – away
horizon”.

In 1905 a massive convention of ezhavas was conducted in Kollam district. Guru presided over
this massive gathering. This was a historic gathering because here it was decided to change the marriage
customs of ezavas. Earlier customs were pompous but meaningless. Readers may remember Guru’s marriage
described elsewhere in this essay. There was no role fore the bride or groom. Others decided everything
in the family. There were expensive ceremonies to be conducted when a girl attains her puberty. All this
was taking heavy toll on the society and many families went pauper by meeting such expenses. Guru
abolished all this unnecessary customs and formulated new traditions for marriage. He created sanskrit
slokas to be recited during marriage through which the bride and groom became fully aware of their
responsibilities as husband and wife.

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Through such congregations Guru made people discard superstitions and traditions which were
not in tune with the changed times, which were retrogressive and costly. Instead, he brought forth new
customs which were easy, meaningful and confidence building. He never demolished anything. His style
was to replace traditions by new customs that are culturally superior.

Society and culture cannot survive without traditions and customs. But these systems have to
undergo changes to suit the changing times and new situations. If this is not done, the society will stagnate
and its decay will start culminating in dissolution. Guru, like any enlightened soul, understood the importance
of keeping the society live and vibrant. This was perfectly the proverbial Hindu tradition which all our
Saints and Sanyasis followed.

The intertwining of sanskrit mantras, Vedic rites and Tantric traditions gave the ezhava society the
much required confidence, unity and material as well as spiritual uplift. They stood shoulder to shoulder
with upper castes. Not only this. The ezhavas were treating other castes like ‘pulaya’, ‘paraya’, ‘ullada’,
etc as untouchables. Guru dissuaded them from this behavior. In several occasions he refused to enter
temples unless the castes below the ezhava were allowed to enter. Such integrating activities caught the
imagination of other upper castes also. So much so, that later on they took out a ‘Savarna Jatha’ (savarna
procession) for the rights of Avarnas.

The change in the atmosphere was for everybody to see. In 1924 an agitation was started in
Vaikom, in central Kerala where lower castes demanded their right to ply through the roads around the
famous Siva temple there. Remember that they were not demanding temple entry, but only the permission
to walk on the roads around and outside the temple complex! The administration of the then Raja at the
behest of upper class pundits denied this legitimate right. Mahatma Gandhi took up that cause and challenged
the authorities to conduct a referendum on the issue. Gandhi was confident in winning because prominent
upper class leaders had already joined hands with lower castes in this struggle. More than that, he was sure
about the changes that took place in the society consequent to Guru’s social work. Sensing failure, the
administration went back on referendum.

SIVAGIRI

In 1904 Guru’s attention fell on the Varkala hills. He started staying at a small hut on one of the
hills. This gave him much required solitude because Aruvippuram was becoming crowded for him. As
earlier also seen, Guru had the habit of quitting places when the flow of devotees become unbearable for
him. But devotees would not leave Guru. The number of sishyas swelled. Devotees who needed blessings,

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social workers who needed advice, people who wanted to construct temples – all these things increased.
In 1912 Guru installed Sarada, the Goddess of wisdom at this hill. He named this hillock Sivagiri.

Again when Sivagiri became crowded, he left left that place in search of solitude and settled in
Aluva. He constructed the now famous Advaitasram there. Here was where he conducted the conference
of all religions.

Sree Narayana Guru attained his Maha Samadhi in 1928.

VISION

Guru’s philosophical thoughts were completely in line with the Vedanta as propounded by Adi
Sankara. In fact, he has publicly acknowledged this. “My religion is Sankara’s religion” – he once said.
Many of his Kritis run perfectly parallel and complimentary to what Sankara wrote.

To fully and properly understand Narayana Guru, one has to have an understanding of Hinduism
or Hindutva to use a better word. He acquired the status of a universal being, primarily by taking birth as
a Hindu and by living as a Hindu. In short Guru reached the height which a Hindu and Hindu alone can
reach.

To attain the attainable heights of Hindutva is not an easy task. This is what prompted Tagore to
say what he said about Guru. After all Tagore had profound knowledge on the myriad subjects of Hindutva.

Hindutva is a treasure of multifaceted thoughts. As is generally said, Hindus have thirty-three


crores of Gods or Devatas. There are Hindus who worship evil spirits. Also there are those who will not
worship any deity at all. They only follow Brahman. Between these two lie thousands of methods of
worships, cults and sampradayas. There are Charvakas, Vaishnavas, Saivas, Sarvasanga parityagis, Jains,
Sikhs, Bouddhas and what not! A Hindu can be Asthic, Nasthic or Naishtic. Philosophically or materially
there is no other life-system in the world that permits diversities of this magnitude. Every one is free to
choose his path of realization according to the level of the growth of his mind.

All these diverse ideas have originated and been recognized not because of any intellectual infirmities
or lack of absolute realization. One can observe a fascinating discipline and underlying oneness at the core
of all these otherwise mind boggling diversities. No other religion in the world allows one’s mind to grow
and explode like what Hindu does.

Though Guru admits that he followed Sankara’s path, many call him ‘Abhinava Buddha’ though
with arguable reasons. Guru used the same method of Sankara which is called ‘Adyaropa apavada Prakriya’

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to explain the complex ‘Brahma Vidya’. With all this, it must be remembered that Sankara was also called
‘Prachanna Budha’, in modern terms ‘Crypto Buddha’. Let us not enter into that complex debate. Fact of
the matter is that we can see the all inclusive openness of Hindu thought in Narayana Guru. He represented
emotional purity and systematic thinking process. His words and actions show how complete a Hindu he
was. He proclaimed that ‘let man be good, whatever be the religion’. He also declared that the essence of
all religions is one and the same. Some may disagree with him on this. But, nobody will deny that only a
Hindu can speak thus. Because only Hindu thought accepts the ultimate reality, which is above and beyond
all philosophies.

Our nation gave birth to numerous spiritual giants. From Narasi Mehta in Gujarat to Sankaradeva
in Assam, from Lalleswari or Lal Ded of Kashmir to Madhwacharya of Karnataka, we can find any
number of Sanyasis and ‘Avadhoothas’ who were spiritual leaders as well as social reformers. All of them
were great having their own specialties. Narayana Guru also had his share of specialties.

Anybody, who tries to bring changes in the society, is sure to attract criticism and resistance. That
is the law of the nature and nature of the humanity. But, Narayana Guru neither had to face criticism nor did
anybody challenge his actions. He was a Vibhuti who opposed many a thing but never had to face opposition
from any quarters. Opposing without getting opposed seems to be the song of his life. This was because he
respected all ideas in the true Hindu spirit. He never agreed to any sort of agitation or conflict. In fact it is
better to understand that Guru was not a social reformer in the limited sense of the term. He was a social
emancipator. Reforms will definitely be opposed and resisted. But emancipation will only be welcomed in
any society. That was why he kept his neutrality even while his own disciples were agitating for their
legitimate rights at Vaikam. He feared, and perhaps rightly so, that agitations never solve social issues.
They can only throw out compromises. Such compromises are only peacekeeping formulae, which get
outdated and next agitation starts within no time. Convincing human minds is the only way to bring about
permanent changes. And the methods for that are the contents of his instructions given elsewhere in this
essay.

Narayana Guru in himself was a ‘jeevan muktha’ and hence no deity was necessary for him. He
worked for ‘Lokasamgraham’ and therefore established temples and deities for the ordinary devotees to
worship. He even consecrated a mirror as a deity in a temple to indicate ‘Tatwamasi’.

Though Guru never used strong language, his strongest words were reserved against the biggest
vice prevailing in the society viz toddy. Toddy tapping (drawing from the coconut tree) and sales were
considered to be the profession of the ezhava caste. Guru thundered that whoever taps, sells or drinks
toddy, all three would stink. On telling that they will lose their livelihood if they stop toddy tapping, he

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rebuked them and asked them to convert their tapping knives to shaving blades so that they can better
serve the society and earn a living also. Such was his hate towards the evils of alcohol.

It is difficult to find a Sanyasi like Sree Narayana Guru, who had to deal with countless mundane
and spiritual problems alike. But, irony of the history is that Kerala is in need of another Narayana Guru to
stem the rot. After all, history progresses through ups and downs; challenges and responses.

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Annexure

Salient Compositions of Guru

1. Vinyakashtakam

2. Vasudevshtakam

3. Vishnvashtakam

4. Sree Krishna Darsanam

5. Sivaprasada Panchakam

6. Sivasatakam

7. Chit Jada Chinthanam

8. Guhashtakam

9. Atmopadesa Satakam

10. Advaita Deepika

11. Darsanamala

12. Brahmavidya Panchakam

13. Jathi Nirnayam

14. Jathi Lakshnam

15. Municharya Panchakam

Out of more than sixty compositions only selected few are given above

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REFERENCES

1. Naraya Guru – Complete Works …………............. Muni Narayana Prasad

2. Sree Narayana Guru ………………………...........P. Parameswaran

3. Sree Narayana Guru …………………….........…...Kottukkoyikkal Velayudhan

4. Sree Narayana Guru- Compilation………...........….P.K.Balakrishnan

5. Sree Narayana Paramahamsan…………..........……K.K. Panicker

6. Word of Guru …………………………….........…Nataraja Guru

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