Sree Narayana Guru, the Left, and Chitralekha: Joe.M.S.

This is a guest post by JOE M. S.

The recent controversy associated with the brutal persecution of a Dalit working woman, Chitralekha  by the hoodlums of a ‘leftist’ union has gained wide attention, bringing into limelight the plight of  Dalits in Kerala. The men who participated in this ’festival of masses’, according to reports, predominantly belong to the  backward caste Ezhava/ Theeya community. Anybody with a bit of social concern would have definitely condemned the incident . They would even have expressed their regrets at the deviation of the people belonging to Ezhava caste, the disciples of Srinarayana guru, the famous social reformer, from the avowed policies advocated  by him. But I think, here lies a problem. A re-look at the social history of Kerala is needed   to understand whether the Chitralekha incident is a deviation from the pronounced objectives of the Srinarayana movement as  such, as it is popularly understood, or  the roots for  such a development  was inherent in the   trajectory of   the Narayana movement itself. This does not belittle  the genuine intentions Guru had for social emancipation, at a personal level.

In spite of the cultural specificities of northern Kerala  where  these atrocities were perpetrated on Chitralekha, I think a general study of the impact of Srinarayanism on the whole of Kerala may be of some help to analyse the increasing backward caste arrogance vis-a-vis Dalits. This is particularly so as the discourse on the assumed efficacy of Sri Narayana Guru’s thought is  invoked constantly  by the civil society of Kerala, eternalising his importance  in all spheres. So  I think, a glance at the  impact of his life and efforts  can shed light on the of the constitution/ construction of modern Ezhava identity and the problems associated with it.

Srinarayana and the philosophy of his religious reform
As we know, Srinarayanism made its advent as a practice to break the stranglehold of Sanathana dharma to carve a breathing space for the Ezhavas, the  oppressed backward caste,  at the beginning of the 2oth century. According to common perception the movement was to an extent successful in alleviating the naked practice of caste discrimintion against them, which to some extent is true too.  His prathista of a mirror as the Lord  in Aruvippuram, had been hailed as a glorious incident in the making of modern Kerala. But, one has to admit that his socio-religious programme as a whole was limited to a kind of   reformism with it‘s impact felt chiefly only on the periphery. His whole philosophy of social upheaval was based on a certain jaded reworking of the Sanathana-dharma, a reactionary ideology to the hilt. His  programme of social action was  pitched on a sanskritised terrain of spirituality, how so ever democratic it appeared  to be.   The organically  malicious cultural tools and props, tainted as it is by mystic tone, on which he relied in propagating his message,  belied himself by creating sometimes an opposite effect on his followers.. The receptivity  of the movement was even beyond and contrary to his personal convictions and motives. It made a progression of its own fulfilling the goals of its inherent discriminative philosophy, embedded as it is in the cultural unconscious of masses through thousands of years of oppression,. The limited and impossible attempt to reform and redeem the irredeemable , attempted by Sri Naryana, ended up, in a way, as a futile exercise.

In other words , the ‘revolt’ of Narayana guru was infuriating only the extremely orthodox, but accommodative for the mainstream. As a result his programme was appropriated in to the Hindu fold easily.  In fact the workings of a bourgeois democracy allows  the space for such minimal adjustments or dilations necessitated by the dynamics of capitalism. It never attempted a violent denial/de-construction of the idealistic philosophic core of the Brahmanic caste system, either in practice or in theory. The totalitarian structure of Brahmanic system remained untouched.  In a way it was like the  project of the savarna Hindu’s marginal social   reform advocated by the   Aryasamaj-Vivekanda coterie, at least even in the realm of ideology, but of course emanating  from the  lower strata . As a result   SNDP naturally drifted towards assisting  the project of making of mainstream (Vaidik) Malayalee identity.

All socio-religious reforms in India were intended to and resulted in reconstituting a new Hindu subject with a whiff of democratic breathing space. It never settled score with the core of Brahmanic philosophic apparatus, militantly. Thus unlike the ferocious ideology  of Ambedkar or Periyar which addressed the crux of Hindu mythology, all reformist ideas stand appropriated even by the right wing.

The radical possibility in the social praxis of Sahodaran Ayyappan
The history of social reform in Kerala was not always driven  in the direction of religious reform. There was a brief but turbulent period in the early part of 20th century when Narayana Guru’s own disciple Sahodaran Ayyappan and the movement he initiated, like Periyar’s self respect movement, radically broke with the soft Hindu philosophy of his master and championed  blasphemous cultural rationalism in their  critique of  the whole social-philosophical structure of Aryavarta. Sahodran Ayyappan was in fact  ridiculed as ‘Pulayan’ Ayappan by the gentry among Ezhava caste for his association with Dalits. Despite the mutual admiration he shared with Narayan guru at a personal level, his praxis was a negation of his mystique idealism , a kind of radical rupture, at the philosophical level, potent enough to reconstruct a society radically in all its dimensions.

His social praxis, was an ideological site, which had huge potential to inaugurate a programme aimed at  absolute cultural liberation, with a pronounced penchant for Dravidian de-sanskritisation. If properly taken up and nurtured by the progressive  forces, it would have resulted genuinely in constitution of a Malayalee identity completely contrary to the contemporary  canonical one. This fact is testified by an incident which occurred in Kottayam in the 1930’s. The people assembled there to listen to Madanmohan Malavia, did not allow his extolling of  Brahmanic Pan Indianism, in a Sanskritised and alien  Hindi. It was a glorious epoch in the history of Kerala reflective of the impact of Ayyappan’s cultural radicalism. The possibility of such a revolutionary drift in social critique  aimed at liberation from mental colonialism was high jacked and neutralised by the advent of capitalist roaders disguised as mainstream leftism on the scene.

The manoeuvres by the ‘left’
The avatar of the parliamentary left was marked  with a tendency to deliberately complicate its engagements with political economy  in  jargonised  exhibitionism, to command intellectual authority. This provided  the necessary space within which the neo- Brahmin patriarchy  regained it absolute authority through its manoeuvres .   The  infallible authority as regards knowledge thus bestowed on them, to  issue even ultimate decrees on  all queries of  social phenomena, resulted in a  kind  new Marxian Vedanta, demoralising and debilitating all potential future subaltern social engagements, creating a kind of  neo division of labour.( It is not an exaggeration! See the unparalleled  intellectual stature  given to the mediocre theoretical outpourings  of an EMS Nambothiripadu by the Kerala civil society. In this process, they even sidelined original scholastic attempts of Marxist scholars like K.Damodaran, for being born in backward caste ).Thus left avatars with its higher caste leadership, relegated religio-cultural questions to the individual domain, denying its social implications. This had far reaching impact, especially in the  specificity of  Indian context, where the social function of religion is peculiar.

In a way, it was  a retreat   to a pretentious and detached neutrality to avoid critical engagement with socially complex mores. For this they put forth arguments which portrayed  religion only as an alienated self of the toiling masses, not to be tampered with. Moreover, it was projected  purely as an individual subject bound to wither away on the completion of the economistic revolution! All radical engagement with the ideological apparatus of semi feudal state was stigmatised as un intellectual. This position gained credence in all main academic streams even at the national level doing incalculable harm to all progressive movements. The receptivity of this theory planted by the left helped these revisionists to preserve social orthodoxy in an Indian society where caste based racism  is a living   reality. Surprisingly, despite seeming contradictions, in basic thrust,  the said attempts shared an  unconscious affinity with the Gandhian ideology,  which was nothing but the internalisation of ‘othering’ born of western orientalist discourse by the ‘other’.

The possibility for the cultural radicalism of the type  of a Periyar or an Ayappan was thus scuttled by the direct intervention of the official left. They limited rationality to an instrumental technocracy .  EMS directly intervened to malign the remnants of cultural rationalism , even in the 1980’s, for its scepticism on caste based and patriarchic  Indian religiosity. He successfully branded it as bourgeois for not being vocal advocates of economic determinism. This was nothing but a blind  Eurocentric  appropriation of historical materialism. In their evangelical adherence to their ‘scriptures‘, resulting in a ridiculous parroting of the base superstructure dichotomy, the question of hegemonic culture was procrastinated to eternity-despite occasional intellectual musings of a paid comrade on the readings of Gramsci on culture( again used only to threaten the  subaltern to reclaim their intellectual authority ) .Thus a unique brand of secularism was cultivated by official left detached from social praxis and  limited only to economism. The  guise of  secularism of the mainstream left was a dubious but successful ploy of the Vaidiks. .The apparently scientific  brand of CPM Marxism, was the cultural space in which the pro-upper casteist Malyalee identity was nurtured. They absolved the real potential of Marxism for liberation by ghettoising landless dalits and  ‘othering’ Adivasis,  and vagrants.

Social and cultural implications
The evidences to buttress  the implications of the developments mentioned above can be had  by taking a cursory  comparison of two time periods in the cultural-literary scenario of Kerala.  The literary and social scene of Kerala in the early 2oth century was marked by the anti Brahmin radicalism of Ezhava intellectual stalwarts  like C.keshavan and  CV.Kunjuraman, both inspired by Ayyappan, fearlessly carving an anti-Brahmanic  milieu . Compare that with the celebrated literary-cultural scene from the 1970’s onwards, when the predominant figures in the  intellectual class produced by the Ezhava community, were the likes of  O.V..Vijayan,O.V.Usha and M.Mukundan. They were in the forefront of the of the import of literary modernism, smuggling in and reinforcing in the attempt the un-broken current of patriarchal Savarna male-chauvinsim, mistaken for revolutionary/existential angst of the violent 1970’s. They even brought to fashion a literary nostalgia for Vedic culture and lores. Such developments were evidential  of the metamorphosis of the  of Ezhava movement informed by a left, and the solidarity the said nexus provided in cementing existing social structure. The currency for the upper casteist idea of creamy layer within reservation package hard sold by CPM without even a whiff of protest by their predominantly backwards caste cadres is another reflection for the level of  ideological brainwashing and emaciation it achieved.

The making of the mainstream Kerala society, especially from the time of its linguistic reorganisation was facilitated through the cultural conspiracy of  Brahmanism, which made a tactical retreat, and anointed in the social personae/construct of Nair a site for celebration of nostalgic feudal yore and preservation of balance of social forces. He  became the alter ego and repository of modern educated Malayalee male’s quintessence. He was elevated as a role model through ‘secular’ literary interventions and cultural productions, whom all should aspire to. Such a perspective was imbibed by even a Ezhava educated male in his upward mobility. This also cunningly preserved the Brahmanic cultural system intact. The participation  of the mainstream left in this process is obvious in their selective application of their cultural authority  for intellectual sanctifications  and imprimaturs  for certain causes. The inevitable limited dilation of the democratic space made possible by modernity uplifted the status of backward castes as storm troopers of the parliamentary left, denied as they were of any sort of cultural exorcism supposedly bound to have unleashed by the social forces of modernity.

For a brief period of settlement in the 1950‘s, an  apparent hostility to Srinarayanism was pronounced in the Marxist circles-again characteristic   of an economistic detachment from the question of engaging caste. But, indirectly the political policy of CPM was to some extent helpful by default, in the deification of Srinaryana Guru in to the Hindu pantheon , of course with a subordinate status, a process in which Ezhavas, the backbone of the cadre base of the left party , too lent support willingly. This is also because the Srinarayana philosophy and cultural premises in  which Marxism was launched  in Kerala shared many things in common. In Narayan Guru’s philosophy as such and ritualistic practices, save  for the  celebrated radicalism in some of his deeds, there was no rational questioning of the whole edifice and structure of  the scripturally sanctioned spiritual exploitation inherent in the Hindu belief system. Or in a way it was only an attempt  to correct a belief system gone astray, thereby defeating the potential  possibility to deconstruct  the philosophical basis of Hindu metaphysics as such. The impact of this approach has informed /influenced the making of  the identity of  a modern Malayalee, among whom Ezhavas play a dominant role.  Despite the existence of intra class disparities amongst such a caste, the CPM only cemented that exclusivist caste structure(I think it would be interesting to make a survey of the rate of exogamy not only among the CPM cadres but even  among the leadership, an agenda raised by the likes of Sahodaran to annihilate caste system and ridiculed by the left by their defence in economic determinism).This process substituted militant social reconstruction with a  patronising reformist discourse embedded in philanthropy. The resultant social space of truncated modernity   facilitated smooth penetration of comprador capitalism.

The anointing. of Srinarayana Guru as the sole and unquestionable embodiment of whole progressive history of Kerala, was in fact authored by such a mainstream culture. It marginalised the contributions of a Vaikundaswami, Ayyavu, Poykayil Yohannan, Ayyankali or Sahodaran Ayappan. This was because of the relative ease in appropriacy of his social philosophy. It is even possible that in  his personality or his works on the spirituality the  Savarna philopshy found a new anchoring to refurbish itself  as palatable in accordance with modern times, and therefore  served the powers that be.

So there is nothing surprising in the blatant casteists narrow-mindedness of Ezhava outfits more in vogue from the 90‘s, sometimes even  extending  to social ostracism of couples who dared for inter-caste marriages, defying their diktat. This has to be read simultaneously with the popularisation of props of modern finance capital like micro financing by such outfits. In fact their social exclusivism was not a contrast but a logical culmination from its cultural genesis in a a hierarchical social philosophy which proved  irredeemable by tricksiness. Thus the two timing of Ezhavyouth as the storm troopers of the left as well as a fierce protectors of their caste structure, was not symptomatic of some psychological split personae.

Conclusion
So in way one can say that the backward caste arrogance on Dalits , is the real facet of  the cultural logic of a Brahmanic caste system, which creates a leftist space for ‘secular’ detachment from social engagement , yet can bask in the glamour of radical positioning by their pretence. A Malayalee identity  was thus constructed by the revisionists which upgraded it as loyal subjects of   Brahmanic pan Indian discourse.  The  rights deduced/appropriated  by this Brahmin left patriarchy, situated as they are in their gentlemanly havens, absolved  of sins, gave them the audacity to even condemn the barbarism of  the ’other’. A manual class has already been readied to  bear the tag of  sinners;  an innovative division of labour.

Srinarayana Guru , through a Sanskritised religious reform programme, indirectly  perpetuated the social adoration for the basic cultural codes of Hindu metaphysics in the unconscious, which in turn  allowed for the regrouping of Brahmin centric intellectual leadership in the social scenario. This provided the  left ample tools for preserving statusquo- neglecting  all social contradictions. This resulted in a kind of brutal solidification  of caste system, especially in the rank and file of the parliamentary left , the effect of which was the like of what happened to Chitralekha. The indignation of the unionised comrades (not necessarily proletarianised), limiting their consciousness only to economism, in persecuting Chitralekha was provoked by, apart from the fact that she was a Dalit working woman, it seems,  that she denied to perform the Brhamanical pooja for the auto rickshaw on its first run. How can this devouts tolerate an irreverent act of blasphemy by ‘a woman out side the track‘! It speaks  volumes about the ideology of the ‘leftist’ capitalist roaders  and the cultural standard of their ‘post  revolutionary’ cent percent ‘literate’ state.

31 thoughts on “Sree Narayana Guru, the Left, and Chitralekha: Joe.M.S.”

  1. I got the following wonderfual and informative comment from noted scholar and activist K.M.Venugopalan on Srinarayana.

    “Looks rightly said.
    The Sreenarayana movement had to see lot of contradictions from
    within. On the one side,Guru wanted no distinction practiced on the
    basis of caste and religion; yet, he had to be disappointed the way
    the Ezhava leadnership (albeit under the new banner of SNDP)
    maintained their taboos against dalits. At one point, the non-
    discriminatory principle which was the fundamental motivation behind
    setting up many a SN temple became a real burden for not just the
    SNDP, but also its great founder. So much so that at the Jagannatha
    temple,Thalassery (Kannur district), where the entry of dalits was
    blocked by the local Ezhavas, Guru had to adopt a ridiculously
    compromising stand of face saving. Seemingly to appease both the
    Ezhava orthodoxy and the contending dalits, he suggested a bizarre
    solution: Let them (the Pulayas ) come up to the point where a mango
    tree stood, and let them not come closer to the shrine!
    Look at the organizational structure of SNDP from the beginning. The
    organization has been exclusively Ezhava and yet it swears by the
    famous Guru vision of One Caste, One Religion and One God for Man
    It is also worth remembering another incident of late 1930s that
    happened barely two KMs from Payyanur, the home town of Chithralekha.
    Payyanur almost unconnected with the SNDP those times though, Congress
    Socialists were actively campaigning against the landlord-ism of
    North Malabar. An anti- famine jaadha led by AKG, K Kelappan and
    others had to pass the entrance of a Thiyya(Ezhava) shrine at Kandoth
    which stood beside the National Highway. Just because the jaadha had
    numerous people from Pulaya community in it, Thiyyas wanted to stop
    the jaadha crossing the shrine. They would even die for guarding
    their shrine from being polluted by Pulayas, and several men and
    women of Thiyya community were ready with conventional arms (women
    were said to be carrying pestles ,an instrument to beat rice,
    ulakkas). AKG and others were said to have historically avoided what
    would have been a worst conflict. The obstacle was somehow got over
    by persistent appeal to the local mob against the lawlessness in the
    act of someone obstructing the right of way in the name of local
    custom.
    These days, the mobs seem to be returning with impunity, but this
    time , under full protection of parties.
    Yet, the marginalized men and women continue their struggles for
    dignity.
    Therefore, one cannot but agree with your observation here:-
    “..The indignation of the unionised comrades (not necessarily
    proletarianised), limiting their consciousness only to economism, in
    persecuting Chitralekha was provoked by, apart from the fact that she
    was a
    Dalit working woman, it seems, that she denied to perform the
    Brhamanical
    pooja for the auto rickshaw on its first run. How can this devouts
    tolerate
    an irreverent act of blasphemy by ‘a woman out side the track‘! It
    speaks
    volumes about the ideology of the ‘leftist’ capitalist roaders and the
    cultural standard of their ‘post revolutionary’ cent percent
    ‘literate’
    state.. “

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  2. The author often quotes Dravida movement in TN as a great example. But he is completely silent about the fact that in TN, dalits are being tortured and marginalized by people who preach Periyars philosophy (see articles by S . Viswanathan and Doraih in Frontline). In that sense, therefore, one could argue that the Periyar’s movement was also a failure. The author accuse Sree Narayana Guru of his soft Hinduism. But he failed to understand the deep implications of Gurus philosophy, which was always a middle path. Guru never argued for a street fight with casteist groups instead he advised people to think and realize about the meaninglessness of Caste (See his works Jati Nirnayam, Jati Lakshanam) and then act accordingly. The author also silent about the works of swami Sathyavrathan in Northern part of Kerala. Also he fails to mention the fact that Guru himself moved away from SNDP when he realized that casteist feelings are getting rooted in the movement. Viewing gurus contribution just based on socio,ecomic and religious view points will lead to false conclusions,but it might satisfy academics and so called social workers. This article is ample example of such myopic analysis. The analysis by the left intellectuals also falls under the same category.

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    1. Dear Pradeep , am open to criticisms.But some points
      1.In Kerala , in the present post mdern clime no queries and even fraternal critical engagements with Guru is tolerated.Guru is reduced to a sort of sole properietor of all social upheavels in Kerala…Why not Ayyankali, Kumaraguru or Sahodarna ayyappan?.Is it because Guru is invoked in the public consciousness in a religious/ritualistic space.See the interventions by exalites like G.Raghu to B.Rajeevan in their postmodern avatars which extols Guru as everything and anything in Kerala…My bias is to Ayyankal or Ayyappani….Sorry, if I am wrong.
      2.Frontline, S.Vishwanathan and Dorai. …My dear comrade. ..They will never publish anything on Chitralekha , where as they vax eloquent on ‘foreign trips’ of Karat-Brinda duo to see backward caste concrete structures ghettoing dalits in TN!..V.T.Rajashekar has rightly pointed at the CPM brhamin conspiracy in engineering caste clashes in Tamilnadu to defeat the Periyar movement which is taken ahead by the neo-dalit premis in their postmodern avatars. One more fact.Peiyar dissociated himself long back , may be in 50’s from politicial outfit called DMK and its numerous rebirths.How can Periyar who passed away in 1973 be held responsible for the back ward caste arrogance of Dravidian political parties to which he was completley hostile to.
      3. I never said a word against the best of intentions of Guru at a personal level.
      I only said that his tools belied him and is appropriated by the forces that be to maintain statusquo.But still one query,Why we can’t make a friendly crtical look at Guru when a Marx to Periyar to Christ to……is being re-read by the academics.

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  3. Joe, One can certainly be critical of the Guru, of the modality of his social intervention, and of its lasting effects on Kerala society. What Pradeepkumar is pointing to however is that the categories and tools you employ in your article fall woefully short of your otherwise laudable goal. The Guru is far too complex a figure to be straightjacketed into some simplistic ideology of “non-economistic” egalitarianism. For an instance of a philosophical treatment of his social intervention — which is the least the man deserves! — I would refer you to my piece Backwater Universalism coauthored with J.Reghu in Vinay Lal (Ed.) “Political Hinduism” (New Delhi: Oxford, 2010), pp. 58-95. We welcome any comments or criticisms you may have.

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  4. Dear Joe,

    Narayana Guru is no Bal Thackrey against whom no criticism can be made ! Keep attacking him, no one is going to burn your house. The problem is : to criticize the Guru one should be at least 10% literate as the Guru. I am talking of philosophical literacy. And able to read and digest ouput in three languages ! May be centuries later will emerge a person in blood and flesh who will criticize him adequately !

    And that is the reason why Guru cannot be equated with Ayyankali or Sahodaran Ayyappan. These worthies can be considered on par with a TK Madhavan, Mannathu Padmanabhan or V T Bhattathiripad : social reformers with noble intentions, but no philosophical depth.

    Guru had no hatred for the oppressors, only symapthy and sadness of their ignorance. And he did not want the cultural capital of humankind to be appropriated only by the “official’ custodians of knowledge. In one fell sweep of Advaitic experience he could see that the hunte and the prey were both misguided !

    Dinakaran

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  5. Dalits donot give any shits to any hindu gurus.Dr Ambedkar had said many gurus had come and gone but condition of dalits did not change.OBCs and BCS are becoming hard core hindus who are being used against the dalits.Dalits donot require sympathy ,they require social security where they can live peacefully away from barbaric people whether they are Ezhava or any tadi sellers.we dont trust any communist any more Mr Nampodripad in Kerala ,Mr dange in Maharasthra and Jyoti Basu in bengal they are butche r of dalits and darling of Bhadralok.

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  6. Of course the Chitralekha incident warrants attention and justice, even if delayed. This author is however cleverly misusing the passion around a current event to undermine a century old legacy of the Guru. The author could not even get basic facts right ~ for example he writes ~ “His ‘prathista’ of mirror as Lord in Aruvippuram”! :) Shows the author has not done even basic research or reading to chew what he has bitten off. A failed attempt to create a ‘counter-current’ as I can see.

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  7. If my inability in skills/knowledge to take up such a project is the problem as some commentators hinted at , I accept the charge with humility, but pray the knowledgable to do it, as the present social chaos demand a non-reverntial re-look at all great people.

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  8. suresh
    I generally agree with what Joe’s essay says. I am a Dalit from Kerala, and know what it means to be there. In my experience Ezhavas have proved to be as savarna as Nairs and Brahmins, in their upward mobility. Their mentor cannot be absolved of the their present day attitude towards dalits, what ever be his alleged wisdom, which requires many births for lay man to understand according to some comments .In other words his philosophy cannot be completely absolved of the responsibility for the present cruel caste system of backward castes. What ever be his personal motives and goodness ,Guru ultimately remained aligned to Advaitha, and Hinduism. Such hindu mediations stabilised Hinduism in the long run. It prevented Budhism, the original religion of dalits in kerala, from making a come back. Soft hindu philosophy is always appealing to a savarna civil society of Kerala .What is the treatment given to the greatest thinker and emancipator of dalits in India, Ayyankali by the caste groups? Why and how he was marginalised.? Whose conspiracy? He was the most important figure of liberation in Kerala. Not any religious guru. Ayyankali’s tactics incorporated organically the agrarian question into his movement unlike hindu reformers.Why a Poyakyail Kumaraguru’s burning of bhagavat geeta, was not given the importance of some pratishtas-acts with inherent logic aimed at incorporation .Srinaryana philosophy may be great. But if it is preaching universality without differentiating the oppressed and oppressor what difference does it make? For us dalits, it is useless. What was the position given to dalits and tribals in his movement? We want concrete answers. Jotting down of philosophy in religio-spiritual terminology may be great for blind admirers .But even the great acts of Ayyankali’s militancy does not happened in vacuum, it presupposes its own philosophy of greatness. In 1999 there was a debate on this issue in the Malayalam weekly Chandrika, in which rationalist Pavanan and Chengmanadu participated. Pavanan was defensive of Guru. The debate pointed out Sri Naryana exhorting people to abstain from their black local religio/cultural practices for being unclean and substituting it with Hindu practices for its alleged cleanliness. A very good example for sanskritisation.

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  9. I just wanted to congratulate you on a Job well done….keep your head up your aim straight.The best gun control is being able to hit what you aim at..

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    1. SURESH
      I found some comments praising gurus universal love where there is no place for anger. Compare that with Ambedkar’s angry criticism of Hindusim. Only one of this path can be true for liberation. For the oppressed such boiling anger against brahmin enemies is needed. Not any advaitha love.That iswhy Ambedkar’s philosophy is great when compared to all hindu gurus yoga-brahma gibberish reformism…. How many ezhavas celebrate Ambedkar Jayanthi?. ….

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  10. ‘V.T.Rajashekar has rightly pointed at the CPM brhamin conspiracy in engineering caste clashes in Tamilnadu to defeat the Periyar movement which is taken ahead by the neo-dalit premis in their postmodern avatars. One more fact.Peiyar dissociated himself long back , may be in 50’s from politicial outfit called DMK and its numerous rebirths.How can Periyar who passed away in 1973 be held responsible for the back ward caste arrogance of Dravidian political parties to which he was completley hostile to.’

    First of all get your facts right and dont buy the
    half-truths and lies dished out to promote
    Periyar and Dravidian parties. CPM is not engineering caste clashes.CPM is fighting against untouchability and atrocities against Dalits.It was PERIYAR who wanted the communits parties to be banned in the aftermath of the Keezhvenmani massacre of 1968 as they organised the labourers including dalits and asked for an increase in wages.It was met with violence from landlords.Periyar found fault with communists.
    Read Pandian’s book to know that today Dalits are no longer willing to buy the story of Periyar and Dravidian movement as their saviors,
    as if they (Dalits) were people with no history
    or no resistance.

    DMK came to power in 1967, it won again in 1971.From 1967 to 73 Periyar supported DMK government. It would be interesting to find out how many agitations were launched by Periyar for Dalits from 1948-73 and to what effect. He supported the Congress govt.
    in the state after the resignation of Rajaji as C.M and he supported that govt. till its defeat in 1967.

    In some circles it might be fashionable to project Periyar as progressive and Narayana Guru as a regreesive force.Perhaps grass is greener on the
    other bank :)

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    1. Dear Ravi,There is no difference between periyar and Narayan guru both are born in OBCs castes and did nothing for dalits.even a Narayan Guru philoshphy is most dangerous then Periyar, where pariyar was clear about their enemy but Narayan Guru was hiding his caste identity under the carpets.no body is going to help dalits ,only Dr Ambedkar and Buddha and his Dhamma is going to help dalits and nothing else.Communists are green snakes who are hiding in green grass ,all communists are Butchers of dalits starting from Namboodri pad to dange to Jyoti basu.

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  11. Ravi, if you mean to say my understanding of periyar and guru is completely wrong , I may even be willing to make a critical look at my own position…But CPM as dalit champions…..that is too hard to digest.

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  12. I got the following response from one person.

    To Mr Joe MS,

    1. Gone thru your article. A well researched one – I must say so!

    2. My only submission to people like you is that you should not describe Sree Naryana Gurudevan as a mere social reformer. We do not need a certificate from anybody. Indubitably, Gurudevan is nothing but God incarnate taken birth as a human being to alleviate the sufferings of a section of the populace during that pernicious caste system era if not purge the Kerala of its lunatic asylum. Going by the teaching, preachings and act, Gurudevan is equal or more to Jesus Christ and other avatars. The only problem with our community is that we lack the spin doctors to effectively make believe or propogate the teachings of Gurudevan among the general public in a wider way. Alebit situationis now changing for better, very few people are taking pains to learn what is Gurudevan.

    3.So,Mr Joe go thru the teachings of Gurudevan before you make a blanket opinion or downgrading Gurudevan.

    CD Aniyankunju
    Jaipur
    >
    : Ezhavas@yahoogroups

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    1. Dear Aniyankunju,if Ezhavas Gurudevan is autar of gods means we feel pitty on your brain and on your Ezhavas caste.Ezheva caste is as barbaric as their hindu counter parts.175 million dalits are suffering in india because of OBCs eg Ezheva in Kerala,Yadav in UP and other cow belts and Periyar castes in Tamilnaidu.I think for dalits to get ready to fight with enemy at doors then to hindu clans.

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  13. Got the following response from Hannah

    I just finished reading your article. You have beautifully deconstructed the guru’s teachings and also positioned its practice among the upwardly mobile ezhavas in Kerala today. Your criticism of the parliamentary left’s double standards is even more insightful.
    I also remember reading one of your earlier articles on Jyaram’s comments and your reading of Periyar. That was also quite an insightful article. Best wishes

    Hannah

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  14. Ravi is back with his mission- annihilation Periyar. The very name or reference makes him frenzied and he is up in arms –demolition. For that any concoctions, cooked up trash, lies all are good. Only goal is important. A wonderful Aryan Brahmin quality. For him periyar criticized bramins perse. So what is wrong in it. That is a great achievement. The savarna maniacs who lived off the sweat and blood of toiling people need that.
    The reason for ravis irritation is finally revealed.Cpm. For him the greatest liberator on earth for dalits is cpm. The greatest joke of this century. A list of cpm dalit liberation listed below:
    1.The number of dalits in politbureau?
    2.Ek.nayanr the great savarna Marxist ridiculed dr.MA kuttappan m.l.a of kerala as harijan kuttapan
    3.he gave pope not any ambedkars book or budhist text but bahgavat ghita to represent india’s culture- Githa uppercaste Indias tool to exploit masses
    4.EMS was called Thamburan or Thirumeni (Lord Brahmin)by comrades
    5.Ems namboothiri hushed up Sharad patils, the Ambedkarite’s Marxist, papers and kicked him out of the party
    6Transport M Subhash chakraborthy:”I am a Brahmin first then a communist”
    7.The report of development indices of Muslims in education and job in w.bengal
    8.when one will see a deshabhimani supplement on Ambedkar. Party in Bengal is interested in hindu festivals
    9.Ems receipt of poornakumbaham at palani.
    10.Chitrlekha
    11.The reports on rape of dalit women by hermads in nandigram and singur
    12.The communist land reform in kerala was a secret conspiracy with bramin landlords who encashed their prospects .Tata birlas were exempted. Dalits were made landless dwellers of 1 cent house in ’lakshamveedu’ colonies
    13.when they fought back for land in chengara the tribals and dalits were brutally attacked by cpm unions
    14.dait tribal leader like laha Gopalan see cpm as the grave threat to dalit liberation
    15.ems purposely avoided for a long time to mention the struggles of dalit leader Ayyankali in his accounts of kerala history.
    16.the comment of Ambedkar, Chandraban Prasad, and kanch ilayya on communists
    …..so keep going ravi. The party is grateful. Let n…maniratna…complete his Cambridge course on karat-oism.
    Marxists need more dalits as foot soldiers and cannon foddrs
    Use and manipulate emerging dalit critique of periyar , to strengthen your cpm savarna politics
    How come cpm as a Brahmin conspiracy hypothesis stands so perfectly proved.

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  15. Aniyankunju’s deification of the Guru is the mirror image of the hectoring on the other side of the axis. In a way both these serve useful purposes : the philosopher has to be set free from both his admirers and detractors. In one matter both are amazingly similar : the way they are repelled by the original writings of the Guru. And also the passion on both sides, however misguided, reveals the continuing relevance of the Guru’s vision in some mysterious way.

    To take the stray Ezhava’s behaviour to invalidate the word of the Guru is laughable. That way Jesus Christ cannot survive the Christians or Prophet Mohammed the Muslims. Thinkers stand way above their alleged followers and have to be judged by different frames of references.

    Let the dialogue grow and fill the caravanserai !

    Dinakaran

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  16. Joe, this one for you

    Narayana Guru is not a mere Social Reformer
    By Swami Vinaya Chaitanya

    The message of fraternity, oneness of Life and compassion Narayana Guru envisioned and exemplified, continues to inspire disciples in every part of the Earth, regardless of cast, creed, and cultural differences.

    Narayana Guru began his efforts to better the lives of people below his mountain-cave, by installing a sivalinga, at Aruvippuram, near Thiruvananthapuram. The linga was a stone that he had picked up diving into the depths of a pool, chiseled by the waters of ages. The Guru had written on the temple-wall:

    Devoid of dividing walls of caste or race
    Or hatred of rival faith,
    We all live here in brotherhood,
    And know this place to be,
    ‘This model-foundation’.

    While everyone agree that his ideas — Humanity is of One Caste, One Religion and One God — is more relevant now than ever before, the common error in treating the Guru as a mere social reformer worked for the benefit of backward castes/classes is due to an improper assessment of his real contribution to human thought in general and Indian philosophy in particular.

    Calling a guru “not a mere social reformer” doesn’t belittle social reform; it is only to draw attention to the principles of Guruhood. Those principles have been dear to people all over the world, though India can claim to have fostered such wisdom unbroken to the present day. All such gurus, regardless of the age they live in, have exemplified universal values, which serve as guiding principles of human life. For this reason, such teachers are called world-teachers or jagad gurus.

    Viewing Narayana Guru’s teachings — oneness of the human species, oneness of human effort and faith and oneness of God – in the universal context would make more sense. Hence, it is incorrect to limit his teachings to social reforms; it goes against the whole spirit of his teachings. Guru specifically says: manushyanam manushyatvam jatir gotvam gavam yatha (humanity is man’s caste, just as bovinity is the caste of the cow). Talking to disciples, he even lamented mankind’s inability to accept fellow humans as part of the species, while a dog recognizes another dog to be its own kind.

    A proclamation by the Guru, published in Desabhimani in 1916, makes his stand on issues such as caste unequivocally clear:

    “Man-made divisions like caste that exist now, are meaningless and evil. It must end. The very thought of higher and lower castes must be wiped out. Mankind has long since renounced the thought. It is wrong to associate social issues with religion, just as it is wrong for religious beliefs to be subjected to social considerations. Social issues must be kept away from religion. Religion is a matter of perception.

    No one’s religious freedom should be obstructed. There has to be different religions, so that it reflects the different kinds of people, their natures and the way their minds have developed. It will suffice if each follows the religion that he likes. We have founded some temples according to the wishes of some of the Hindus. If others, like Christians or Muslims, wish so, we shall ever be happy to fulfill them. When we say that we have left caste and religion, it only means that we have no special attachment to any particular caste or religion.”

    Narayana Guru has two poetic compositions to his name — Jatimimamsa and Jatilakshanam. While the former deals with the basis of tradition and scripture, the latter indulges in a biological argument, that humanity is of one caste.

    Not surprisingly, visions of saints like Allama Prabhu, Basavanna and Narayana Guru are strikingly similar, as we recognize them to be jagadgurus. Going back in our history, we would see the long line of teachers who enlightened humanity, as Narayana Guru shows the way in his Scriptures of Mercy (Anukampa dasakam).
    In this poem, Guru identifies arul, anpu, anukampa (Grace, Love, Mercy) as the essence of all religions and scriptures. The Jana, the Buddha, Krishna, Jesus Christ, The Prophet, Sankara, Thiruvalluvar and others are referred to as being the embodiments of this High Value of Grace/Love/Mercy.

    Narayana Guru felt strongly the need for India to free itself from the evils of caste and religious rivalry. To have a society based on a vision of truth, it also becomes necessary to wipe out falsehood, like clearing the land of weeds before planting fresh seeds.

    In a simple and profound prayer he wrote ‘for the children’ in the gurukula, Daivadasakam, Guru equates living beings to ocean’s waves and God to its depths. ‘We must find universal core of existence within us, to which we can relate.
    Let us be human beings first, and then we can be whatever else we wish to be.’ Again we quote the Guru Narayana: ‘Whatever be the religion, it would suffice if it makes a better man. May such wisdom, which has sustained humanity through time, guide us; the prayer with which these few flowers are offered, to you, and through you, to all the gurus.’

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  17. To kumarpushp
    Periyar and naryanguru contributed in their own way to human freedom. To treat them as erroneous is ridiculous. No point in discussing cpm uppercaste politics with their abysmal record on dalit issue. Periyar was successful in clening up the brahmin order, and in this he is second only to ambedkar .naryan guru developed a philosophy to rectify Hinduism from within. Both had historical limitation and problems, justifying criticism. But to limit dalit questionon to ambedkar only is extremism and self defeatist. Since the great ambedkar too had human limitations. ambedkar was almost silent on the telengana, agrarian struggles when state power was crushing dalits, in his constitutional tryst with Nehru, when the savarna communist leadership cheated and orphaned the fighting dalits. Here ambedkar pales in comparison to the greatest of all dalit leaders, Ayyankali, who militantly addressed the agrarian question. Never let the dalits down to constitutional crumps of reservation alone as the only form of struggle. Ambedkars praise of the archaic Buddhism alone as the only way to liberation is criticised even with in dalit circles. In some praises of budha, he even praises the white colour of budhas skin and face. This is against black politics. Budha in history received lands and gardens as gifts from kings where slaves used to work. Budha was silent. When nehrus uppercaste politics started big dam temples and evacuation of tribes with assistance from verien elwin tribal romanticism ambedkar remained silent. Reson was his political philosophy and john deweian emprircism. Like nehruvians and communists he shared the big development dreams. What was his position on tribes and militant struggles of birsamunda? ambedkar made amistake in having hope in nehruvian projeect for dalit liberation. he neglected the ecological question . All are problems of time period and history. this historical limitations does not make him less great. But he is very much relevant in criticisng the anti-modernist ecoromanticists leaning to hindutva. Things are complex. The postmandal politics of showing ambedakr as only liberator of dalits is reductionist which end as Mayavati; function as service to state powers oppression. so a new dalit epistemology should evolve enriched by agrarian militancy,and ambedkares anti hindutva energy. Otherwise dalit politics may end up ridiculously limited to constitutionalism where dalits are deceived by powerful by putting them in to contradictions of nationalities, to gain credibility for savarn state structure. Ambedkars admission to constitution writing is not be treated as victory for dalits but a vanik state’s cunnigness of buying dissent. Don’t undrestimate the capacity of a brmin power

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    1. Dear Mr Vinod Kumar,Dalits are very clear about their enemy ,as for as Naryan Guru or Periyar are concerned both are leader of OBC castes.Dr Ambedkar had never said that Iam a leader of tribals or agarian leader.Dr Ambedkar had given enough power to women and dalits to fight with hindus and their hindu led government.Dr ambedkar never wanted that dalits should armed them self for self determination or achieving their final goals.175 million dalits are very clear in mind that India is not a nation but nation within the nation.Dr Ambedkar was not silent on telengana ,how you can seprate a country which is surrounded by enemy county even russian president had told the telengana leaderships that you people will be butured by hindus and their army.How dalits can forget the vaniyar castes in tamilnaidu,Rao and reddies in Andhra pradesh ,Jats and Yadav in cow belts,Maratha in Maharsthras,and ezhava in Kerala.for 175 million dalits hindusim is like a anus ,how much you washed it ,you can not remove the anal canal.Dr Ambedkar had asked dalits to educate ,agitate and organise.I would like to add one more word is to look for friendly country for international support.OBCs are responsible for all raped and murder of dalits in India.Dalits have left with no choice but to defend their lives ,property and abrus from OBcs aggression first then hindus.hindus are most corrupt people on earth, because they always pray their rama and krishna for favours and and return they give them bribe in name of golds or mony.hindus had made their religion also corrupt so you can understand about Naryan guru where he stands in India.

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  18. The current Dalit criticism or understanding of Periyar is not homogenous. It varies from academics to activists. If any body thinks that dalit criticism of periyar is an acknowledgemnt of Brahmanism or CPM they are mistaken. No dalit would say periyar should not have criticised brahmanism . Some academics criticise periyar for his fight on Brahmins. The same charges can be levelled against Ambedkar too. He criticised brahmanic Hinduism very sharply.Many of those who pretend to develop dalit criticisms are not dalits and don’t represent the view of fighting dalits. Periyar do had has failings.The most virulent and militant resistance to the oppression by thevars on dalits was waged in TN by Thirumavlavan’s pantherparty in 90’s and 2000’s. The academic mandarins have neglected the whole successful intervention of the movement for their failure on women question. They still were the real fighters to defend the life and survival of dalits, in a life or death situations, not any cpm . Anybody who studied the real TN only can understand it. They were ridiculed by liberals as dalit fanatics and extremists.Thiru used periyar’s views too to energise his fight.Though their recent parliamentary life is not up to the mark.The harshness of Dravidian economy brought to centre stage the differences between various castes in the Brahmin system. A trend is on from the 90’s to fish in troubled water by CPM centric brahmanic forces to make leverage by their appeal/enquirycommittee politics. They want to push aside dalit radicalism by reformism in a patronising way using their hold in English language media. A mount road mahavishnu media baron and their farm suicide expert , all Brahmins surprisingly, played up to project cpm as the greatest fighter for dalits to the English readers.CPM was the protector of brahminsm in TN reducing all questions to economics. When dalit as a category gained acceptance in the 90s they joined the fray. They remain more fanatic than right wing on the nationality question.

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  19. Nothing endorses Brahminism as a default social ideology as vicious anti-brahminism. The hatred conceals a wannabe wish to outdo the brahmins in a game hopelessly designed to serve the latter’s interests. In the process of confronting Brahminism, then the anti-Brahmins end up being the B team of the Chaturvarnya system. This is what happened to the intermediate castes wherever these groups were guided by philosophies of resentment and envy. Hatred has within it a built-in tendency to absorb and replicate the very DNA of the hated. That is why all visionaries who based their life on truth and kindness were unsure of the ultimate consequences of extreme philosophies. The lineage start from the Sakyamuni ( who ironically seem to be an icon of the radical Dalits) through Jesus to the much maligned Gandhi.

    While Kerala, as any other developing society ,too has huge social problems, compared to the viciousness of social stratification of other provinces it is miles ahead in integrating all segments into the civil society. This is a tribute to the ideology of moderation of its philosophers as contrasted with the resentment based politics of Tamil Nadu or Maharashtra. One should, therefore, take a pause before advocating extreme ideologies and should meditate on the middle path of the Gotama.

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  20. For those readers who live in the Delhi area, I would like to send out an invitation to attend a public discussion on April 8, at the India International Centre of the new volume “Political Hinduism” (Oxford Univ Press) edited by Vinay Lal which includes a long essay on Narayana Guru’s social intervention in Kerala by J.Reghu and myself.

    Details are given below and available at

    http://www.iicdelhi.nic.in/Forthcoming_Programmes.html

    Discussion ■ Conference Room – II at 18:30

    Political Hindusim: The Religious Imagination in Public Spheres
    (New Delhi: Oxford University Press, 2010)
    Discussion around the new book edited by Vinay Lal

    Speakers: Dr. Prabhu Mahapatra; Prof. Vinay Lal; and others
    Chair: Prof. Ashis Nandy

    (Collaboration: Oxford University Press)

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  21. Dear Ideologies of Sree Naraya Guru

    Think of these areas:
    • If a person falls in the pit and asks for the help does he first look for someone to save him or enquire society created cast type before taking help?
    • Does Brahmins blood or middle higher society blood is different from other community?
    • Who created cast and what are the differences in the anatomy of body for different class peoples.
    • Complexion of any one can come if he or she is keeping away from prickly sun light and those who work in the field loose the glamour. So to evaluate as per complex in the sin.
    • There is only one sun whose light enters into the house of every form of living and non living things.
    • People who perform rituals blindly without understanding the reality don’t pull the innocent into their motive which is a wrong practice.
    • In this God’s own land have number of God whose name may not be appearing in Mahabharata or Ramayana. But in this land it is easy to form a temple and name it in any family name to perform rituals plus an entertainment show to create a business environment. Here SNDP Yogam needs to address such act by understanding the sentiment of Nanu Guru.
    • If one observe Malayalam Movies most often rich peoples scene show the cast name such as Menon or Nair or Nambudiris etc. Why so?

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  22. Vision of NANU Guru
    What was and what’s now!!!
    Our NANU Guru whom we know as Sree NARAYANA GURU is the great Saint, Philosopher, and Social Reformer that the generation will remember for ever till there is human race value. His vision and mission was his objective and now when we look back and try to measure the effects we can understand the constructive and unconstructive happenings.
    Child hood is the period of tension and worry free where there is no evaluation and prediction of the objects except having the fun with the items or with friend circles of any cast or creed. But the things do not remain the same always as the maturity level improves. The distinctions between the objects or human value also change accordingly to the atmosphere of growing. We human have some good quality that when we see some good things then we follow it and at times it also happens when things inspires us then we get attracted to it and then blindly follow it whether it is good or bad.
    “This message is a freelance writing to share individual thoughts and the way of share the understanding the Guru’s ideology for the human race upliftment. So if any words find differences then please feel free to write you’re perceptive about Guru so that I can visualize”.
    When we read the biography of our Sree Narayana Guru and try to meditate in deep sense we can visualize his vision and mission is different perspective. His interest towards learning and getting more knowledge was the priority because, education is the tool that can widen the imagination of every individual to think and act. The formation of SNDP Yogam by the Guru led the vision into reality by the followers by building up the mission in the right direction up to date.
    Today when we look back and imagine the flash back history of those days when the practice of untouchability by the Brahmins to the lower cast peoples not to enter into the temple and the atrocities that they did was unbearable. It is the period a new avatar born in the form of Sree Narayana Guru as his life was close resemblance to Jesus Christ and took the turning point in cool minded ideology to reform the society atrocities. Sree Narayana Guru Swami was our great Teacher, Saint, Philosopher, Social Reformer and Poet of Kerala (India). The point of time when the Guru was alive and the way the moments was going on at least people was having a backup in asking for the suggestion from such highly knowledgeable and intellectual Nanu Guru.
    It is easy to follow the steps of Nanu Guru but it need patience and knowledge to understand the Nanu Guru’s vision. Here the ‘follow’ and ‘understand’ and two different principles that one needs to understand. It is easy to follow anything but difficult to understand and then to follow. Let me elaborate this.
    There is a famous prayer it’s says “I do my thing, and you do your thing. I am not in this world to live up to your expectations. And you are not in this world to live up to mine. You are you and I am I, and if by chance we find each other, it’s beautiful. If not, it can’t be helped”.
    Here the statement has some correlation to the innermost feelings of the individuals. At that instant of time peoples were not finding way to enter the temple premises to see the God’s image. Moreover due to the lack of knowledge of the concept of God by this community made Nanu Guru to realize and find out the truth from his inner conscious meditated mind and He preached that “Oru jati, oru matham, oru Daivam manushyanu (one caste, one religion, one God for humanity)”. If one refer to the biography of Sree Narayana Guru Swami, no where one can find the name of God that he specifically believed. I understand He knows the meaning of God and how that God appears and where the God resides.

    As per the Nanu Guru’s path one can understand that he took upon himself the role of a teacher and was a seeker, a seer, and also an illuminator. He understood the feelings of Ezhava and other similar suffering community peoples. So it is not easy to change the concept at one instant and the anxiety of entering into temple that he understood and later founded a number of temples in Kerala. These temple concept people do not understand at that time rather they ‘followed’ it. That’s why I wrote understanding is difficult than follow.
    Nanu Guru’s mission was to provide guidance and make the people to unite together towards right direction. If one meditates Nanu Guru they can see vision of our Guru’s temple. Guru wanted the temple should be build up in a hygienic place for prayer and meditation rather than to perform offerings or rituals. He wanted to stop the atrocities the orthodox theocrats did by collecting money offering from low-caste peoples and the shameless exploitation of the low caste by the caste-superiors such as Nair, Menon etc from keeping distance and not allowing to enter into the temple. As per Guru, GOD means Satyam, Dharmam, Daya and Santi. So Guru did his one of the greater teaching to the entire world by installing mirror instead of deity part in the place called Kalayamkodam near Shertallai. He even once said ‘when a man goes to a temple, he is thinking of God and not of stone images. The image serves the purpose of iconography’. This is the missing part that the present generation is lacking and where SNDP Yogam needs to address.
    It’s my real life experience that once while sitting in the college canteen with some class mates an opposite side person raised some topics about bible and that made me interested to listen & discuss on it. In the course he mentioned our God is the real one and others are imaginary. I kept silent for a while and then felt to make him understand the real meaning of God. I asked in which family Bill Gate born he replied Christian, next asked in which family Amir Khan born he replied Muslim and in which family Sachin Tendulkar born then he replied Hindu. Then I said this is God. God do not have any demarcation. God is one and it is way every individual follow to reach the mission.
    But today I observe that our Nanu Guru’s vision for creation of temple and their purpose took a different approach. He wanted the people should understand God, the purpose of temple and their own human value by imparting knowledge which is real and the fundamentals of living a virtuous life. History says, in certain places when people requested the Guru to make a temple for them, he advised them to have a school instead of a temple to impart education. Everyone is interested to build up the temple for different Gods and carry out all those rituals in the similar way those orthodox Brahmins who were earlier performing & even now also to exploit the poor down trodden people of the society. These form of ritual at present perform either Ezhava / other lower section society or with the help of such Brahmins to exploit the sentiment of own brothers & sisters.
    Nanu Guru was having awareness and the in-depth knowledge of God that’s why he believed in the supreme power that has no name. Narayana Guru did not consider himself to be a disciple of any particular person. He once said that his Guru was God and Man. This shows that if He would have alive today he would have felt disconcert of his fellow brothers and sister since, in the name of God they are cheating others like earlier Brahmins were doing to earn money and fame.
    In many places it have been observed that people in the house keep number of Gods photos and on one corner Nanu Guru’s photo for prayer. Of course Nanu Guru always was against portraying his photo for performing puja. But we cannot keep quiet as our feeling towards such great Saint will automatically make us to bend in front of Him to pray. In fact present generation certain peoples have mistaken His notions. He was always willing to give guidance and blessings when people wanted to walk in the right direction. Our Nanu Guru always objected the blind rituals. Through these rituals peoples are doing business and earning money in wrong way.
    The ideology of our Nanu Guru is similar to Jesus Christ. In Mark- chapter 11, verse 15-17; where it is referred about how did Jesus behaved in the temple and reacted to the people. He said ‘It is written in the scripture that God said My Temple will be called a house of prayer for the people of all nations’ this is not for earning tax or selling products etc.
    The SNDP Yogam which was formed under the guidance of Nanu Guru is doing excellent works and performed remarkable changes in the society of Kerala. I find really happy to see the changes of the fellow members in the society and marching in the same level with other peoples who behave in the pocket of high cast society. But there need to work extra to take the ideology and the vision of the Nanu Guru even to those community who are still socially weak to bring then at the same level to the present community. Since as per Nanu Guru there is no caste classism.

    • Think of Buddha who enlighten the whole world with his foot prints and half of the globe follow him. Thou Buddha born in India but He was out for spreading His vision to this nation but His mission succeeded for other countries. Here also it shows higher community at that point of time was managed to keep King under their control to survive and to lead the life as per their tricks.
    • SNDP Yogam can change these facts and I am confident. There need to have discussion and to open the window of peoples mind. So that they can see the reality the way great saint like Buddha Guru or Nanu Guru visualize.
    I believe at this point of time it is not possible to express all the facts however, it will be sufficient for the leaders and the believers who understand the principle and ideology of Sree Narayana Guru can carry forward the mission to transform the society to reality.
    As mentioned in Brithdranyaka Upanishad 1:3:27
    ‘Om asatoma sadgamaya, Tamosoma jyothirgamaya, Mrityoma amritamgamya, Om shanthi shanthi shanhi’
    Translation: Oh Almighty lead us from the unreal to the real (truth), from darkness to light, from death to immorality, Oh Almighty! May there be peace! Peace! Peace!
    As Sree Narayana Guru said that “Inform the people about the general principles of religion and propagate faith in God. Strive among the people to achieve external and internal cleanliness or the threefold cleanliness (of thought, word and deed). Speak to the people about non-violence, love and unity and make them observe these principles. Select and train suitable young men and send out the best and willing among them as monks to work for the good of others.”
    Like Buddha said three things cannot be hidden i.e. sun, moon & truth in the similar way Sree Narayana Guru our Nanu Guru word for me is such truth & light.
    If these message find any valuable thoughts or having any criticism please feel free to write.

    Kind regards
    Om shanthi shanthi shanhi’
    S. Swapna Kumar
    Kulirma, Kandalloor South,
    Kayamkulam, Kerala- 690 535
    Mob: 09995493058.
    surendranskumar@gmail.com
    sswapnakumar@yahoo.co.in

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  23. hi joe,
    my name is balu and i am currently working on a term paper which is a critique based on complete works of sreenarayana guru. i believe you will be able to help me out more to get materials as proffessors havent been of much help,
    my emailis beingbalu@gmail.com

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  24. hi ! I have read your article. you have done mind blowing analysis buddy . I fear that con grate is too small word for this remarkable article. I am yadav,an OBC caste from kanpur -etawah belt of uttar pradesh,more or less like your ezhavas . so in distant uttar pradesh i can guess some thing about Obc-dalit situation in Kerala . there is one difference between periyar and narayan guru. Most of keralites followed path of narayan guru and end up in being anti dalit damn castist hindu and no one followed periyar in tamil nadu even then most of vanniyars end up in being anti dalit damn castist hindu. Periyar left no space to brahmins to operate later on while space left, in absence of historical analysis, thoughts of narayan guru became favorate haunting ground for brahmins. wait for some time he wil be another swami Dayananda for sangh pariwar.

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