Aug 22, 2026
Aug 22, 2026
Advaita Spiritual Leader, Social Reformer
Sree Narayana Guru, revered as the undisputed spiritual leader, specially by the people of Kerala, provided spiritual and moral leadership to the downtrodden. He uplifted their self-worth and led peaceful struggles for their economic, social, and political betterment. His teachings, ideology and action-oriented efforts are particularly relevant in these challenging times.
The oppressed still face systemic disadvantages and humiliation similar to what they experienced 150 years ago. Even today, a Dalit—regardless of position—may be disrespected and discriminated against. For example, on June 27, 2018, media reports revealed that President Ram Nath Kovind’s visit to the Jagannath Temple in Puri was disrupted. Similarly, on May 15, 2018, the President and his wife were denied entry into the sanctum sanctorum of the Brahma Temple in Pushkar, Rajasthan, and were forced to perform pujas outside. In September 2014, the Madhubani temple underwent a “ritual cleansing” after the visit of Bihar’s then Chief Minister, Jitan Ram Manjhi. When encountering such reports, one is reminded of Sree Narayana Guru and his movement and urged to reflect more deeply on systemic inequalities.
Narayanaguru was a sage of action. While many sages and monks of his time confined themselves to precepts and discourses, he put theory into practice. As Karl Marx famously wrote, “Philosophers have only interpreted the world in various ways; the point, however, is to change it.” Sree Narayana Guru exemplified this principle in the spiritual realm. While Indian Brahmin philosophers extensively interpreted Vedanta in various forms, it was Sree Narayana Guru who practically implemented it for the upliftment of society, especially the oppressed castes, and showed tangible results.
Indian Vedantic philosophy is broadly divided into three major schools:
Adi Shankaracharya’s Advaita philosophy asserts: “The world is an illusion; Brahman is the ultimate truth. The entire universe is pervaded by Brahman (Universal Soul), and the individual soul and divine essence are not different.” If Brahman pervades all existence, then every being is fundamentally the same. Therefore, inequalities, inhumanities, social hierarchies, and caste systems are unjustifiable.
Sree Narayana Guru took this philosophy a step further—transforming it into a practical and operational principle. He used it to initiate a peaceful, bloodless social revolution, thereby expanding Advaita’s influence from metaphysical to societal transformation.
Social conditions in the 19th century
Before Sree Narayana Guru emerged as a social reformer, the country was under colonial rule. Socially and intellectually, a regressive and oppressive culture prevailed, in which the lower castes were systematically exploited. The caste hierarchy placed Brahmins at the top, followed by Kshatriyas and Vaishyas—collectively termed trivarnikas or Dvijas (twice-born). These groups held socio-economic and spiritual dominance. Shudras and Ati-Shudras were relegated to the lowest rungs, forced into subjugation by rigid customs and denied basic human rights. Kerala mirrored these trends, where the Namboodiri Brahmins sat atop the caste ladder, followed by Kshatriyas, Nairs (replaced Vaishyas in Kerala), Shudras and Ati-Shudras. It was said to be the God ordained system.
The Ezhava caste occupied a position just above the Pulayas, who were considered among the lowest castes. The caste system was so rigid that these Ati-Shudra communities were denied services by other castes and had to rely on their own members for tasks such as barbering, tailoring, and washing clothes. Only Namboodiri Brahmins had access to temple sanctums and the right to perform rituals. The eldest son of a Namboodiri Brahmin could marry within the caste, but younger sons were permitted to have alliances with lower-caste women, although these women were not considered Dharma Patnis (Lawful Wives), and their children have no inheritance rights.
The Nair community, despite being a prominent caste, was socially positioned to serve and appease the Bahmins. Children born from Brahmin-Nair relationships were cared for by Nair maternal families and formed hybrid sub-castes such as Meenaka, Warrior, Marar, and Pisharody — and such sub-castes such castes kept growing. These castes were tasked with ancillary temple duties. All the while, Shudras and Atishudras remained socially oppressed and economically exploited.
The plight of Namboodiri women was not much different, as young Namboodiri women did not find suitable grooms and were forced to remain unmarried or marry elderly men, even of their grandfather’s age. Compulsory widowhood was enforced.
Forms of social oppression
Imitating Namboodiris, other castes also began to follow the rules of distance amongst themselves.
Dress Codes: Lower castes were forbidden from covering their upper bodies in the presence of upper castes. Women were particularly targeted, and remnants of this practice persist in some SC/ST communities due to both tradition and poverty. They were also prohibited from using certain roads.
Restrictions on Clothing and Property: They were barred from wearing footwear, using umbrellas, or donning fine clothes and ornaments. Home construction had rigid limits on height, design, and location.
Language Subjugation: When addrssing upper castes, lower caste individuals had to use self-deprecating phrases like “your slave”, “my wretched life”, or “My lowly mouth.”
Derogatory Naming Practices: Names were distorted to humiliate or reveal caste identities. For example, Vaikundaswamy, originally Mudisoodan Perumal, a Nair, was renamed Muttu Kutty after upper-caste objections. Similar degrading naming practices such as Pandula (pigs), Mandula (medicine mongers), Pamula (snakes), Jerrypotula (rat snakes), and the like persist in rural areas even today. This demeaning naming is in keeping with the guidelines of Manu Smriti (2.31 and 2.32): A Brahmana’s name should indicate auspiciousness, a Kshatriya’s should imply power, a Vaisya’s name should denote wealth, and a Sudra’s name should signify contempt.
Nandi Vardhanam surname was this author’s mother’s SC family. Since an upper caste in the village bore the same surname, four donkeys were thrust upon Nandi Vardhanam SC family head in the guise of donation. Over time, their surname became ‘Gadida’, (donkey) symbolising their status.
Forms of economic oppression
Lower castes were often prohibited from owning land or wealth and were forced into unpaid servitude. Astonishingly, over 300 discriminatory taxes were levied on them:
Educational Oppression
Education was reserved for the upper castes. Even if financially well-off, Shudras and Ati-Shudras were barred from studying. A notable example is Dr. Pulpu, born into the Ezhava caste in 1863, in Trivandrum. He was denied admission to Travancore Medical College because Ezhavas were considered ineligible. With donors’ support, he studied Medicine in Madras but was denied a government job: medical prescriptions from an Avarna were considered impure! Instead, the government offered him tax-free coconut trees generously to pursue his “caste profession.”
Dr. Palpu’s father was also denied the opportunity to write the Law exam, and his brother was denied a government job despite being a graduate. The systemic exclusion was often justified by doctrines of Karma and reincarnation, which falsely attributed caste status to past-life deeds.
However, with the British rule came marginal educational reforms. Reform movements across India, led by Bhakti poets, Sant Gadge Baba, and Sree Narayana Guru, proclaimed that caste was no barrier to spiritual realisation or salvation.
Reform movements before the Guru in Kerala
Vaikunda Swamigal (1809-1851)
Born in the Nair caste in the village of Poovantanthoppu (present Swamithopu and then part of Travancore, now in Tamil Nadu) was originally named Mudisoodan Perumal. His father Ponnumadan, was a toddy tapper. However, when upper caste groups complained about the child bearing a name considered sacred, the Maharaja of Travancore ordered it be changed to Muthu Kutty - suitable for his caste.
In 1833, Muthu Kutty declared himself as an incarnation of Lord Narayana and was henceforth revered as Vaikunda Swamigal. He gained the support of backward castes but faced hostility from upper castes, including Brahmins and even some Muslim communities. Despite facing violent opposition, he undertook four years of penance (tapas). His resilience attracted the devotion of the downtrodden, who sought his blessings and called him Vaikunda Swamigal and Ayya, meaning “father.”
Vaikunda Swamigal emphasised values of truth, kindness, love, and self-respect. He protested against the despotic rule of Swathi Thirunal, the Maharaja of Travancore (r. 1829-1847), calling him “Ananthapuri Nichan” (Rogue of Ananthapuri). He also criticised Brahmins as “Kari Neechamar” (Black Rogues), and the British as “Vennichan” (White Rogues). Angered by his remarks, the Maharaja imprisoned him, but he was later released due to public pressure.
Vaikunda Swamigal sought to reform Hinduism by:
His movement laid the groundwork for broader caste-based reform in Kerala and directly influenced the work of Sree Narayana Guru.
Chettambi Swamigal
Chetrambi Swamigal was born into the Nair caste on 25 August 1853 in the Kannanmoola, near Trivandrum. Though he did not receive any formal schooling, he educated himself by studying Hindu scriptures and engaging with spiritual teachers during his travels across South India beginning at the age of 24.
Returning to Trivandrum, Chettambi Swamigal became active in religious reforms and the fight against untouchability. His teachings emphasised universal brotherhood, nonviolence, and equal access to scriptures for all Hindus. His key contributions include:
Authoring Vedanta Karana Rupanam’, which argued that every Hindu, regardless of caste, had the right to study the Vedas. His other treatise Sarvamata Samarasyam (Interfaith Harmony), promoted the idea that “all human beings are equal” — the central tenet of all religions. Collaborating with Sree Narayana Guru, thereby reinforcing Kerala’s reformist momentum.
Mahatma Ayyankali (1863-1941)
Born on 28 August 1863 into the Pulaya caste in Travancore, Ayyankali was the son of agricultural labourers. Confronted with intense discrimination, he launched bold struggles to claim basic rights for the downtrodden. His acts of defiance included:
Riding a bullock cart, a luxury and privilege then reserved for upper castes, marking the beginning of his campaign for dignity and mobility. Founding the Brahmanishta Matam Chitsabha with Swami Sadananda, aiming to represent the interests of the opressed to the Maharaja. He also led a campaign for the right to use public roads, which were barred to lower castes. His activism spread to Cochin and Malabar, fostering a pan-Kerala movement for equality.
In 1907, he founded the Sadhujana Paripalana Sangham to work towards education, economic upliftment, and social empowerment of the Pulaya and other oppressed communities. These efforts led to their significant progress:
In 1910, Government formed a committee for Pulaya welfare. In 1912, Ayyan Kali was nominated to the Travancore Legislative Assembly, where he served for 28 years.
Birth of Sree Narayana Guru
Sree Narayana Guru was born on 28 August 1856 in Chembalanti near Thiruvananthapuram, to Maran Asan, a teacher and Ayurveda practitioner, and Kutty Amma. From a young age, Nanu (his childhood name) was indifferent to caste distinctions and deeply absorbed in spiritual contemplation, yoga, and philosophical inquiry. Still, he focused on his studies as well.
He worked as a teacher, but went beyond formal duties: teaching children who could not attend school from lower-caste and encouraging their families to value education, hygiene, and dignity— even visiting their houses at times. He also conducted Bhagavad Gita chanting sessions and penned philosophical poems.
When his family arranged a marriage for him, hoping it would settle him down, Nanu did not accept it. Although his elder sister tied the tali (nuptial thread) in his absence, Nanu visited his in-laws’ home to inform them that the marriage was invalid, having been conducted without his consent.
He continued practicing yoga and lived with the poor, accepting simple food, and engaging with Muslim and Christian scholars. Recognising that irrational traditions and superstitions hindered progress, he envisioned a society where— “there is one caste, one religion, one God for all mankind.” He understood that while humans differ in appearance, language, and attire, divinity resides equally in all. With this realisation, he vowed to dismantle the caste system through spiritual reform, moral instruction, and practical action—transforming not just individuals but society itself.
Programme of action: Freedom through Education, Power through Unity
Sree Narayana Guru recognized that for the oppressed and marginalized communities to realize their inherent divinity, they needed empowerment through rejecting Karma theory, and acquiring education and unity. He believed that breaking the chains of the caste system required collective action and the support of educated individuals from within these communities. Accordingly, he devised visionary action plan:
Temple Consecration at Aruvipuram (1888)
In a groundbreaking act, Guru consecrated a Shivalinga at Aruvipuram in 1888 near Thiruvananthapuram, challenging the prevailing norms that restricted temple access to lower castes, even as their donations were welcomed. He reasoned with angered Brahmins:
“Sirs, this is not a Brahmin Shivalinga; this is the Ezhava Shiva’s”.
At the temple gateway, it is inscribed:
“The ideal abode for all human beings to live together without any caste discrimination or religious enmity.”
Establishment of Temples with Social Infrastructure
Guru constructed over sixty temples across Kerala, Tamilnadu, Karnataka, and Sri Lanka. These Temples were designed to be accessible to all without any caste distinctions, and included facilities like schools, libraries, and parks to promote education and social welfare.
Each temple prominently displayed his message:
“All human beings are of one caste, one religion, one God; let humanity grow irrespective of one’s religion.”
Guru forbade animal sacrifice, pushkar ponds, and multiple idols. Instead, he used a single idol or symbol such as:
Sri Narayana Guru Dharma Paripalana Yogam (SNDP Yogam)
Sri Narayana Guru Dharma Paripalana Yogam (SNDP Yogam) was formed and Convinced that groundwork for good habits, hygiene, and self-respect had been laid through these temples, Guru halted temple construction. He now focused on organisational mobilisation to achieve Freedom Through Education, Power Through Mobilization, and Progress Through Hardwork. Thus, SNDP Yogam was formed with:
Sree Narayana Guru as life President
Dr. Palpu as Vice President
Kumar Asan as Secretary
Its objectives:
1. To bring Guru’s ideals to the masses
2. To Promote spiritual and physical transformation of individuals
3. To provide economic opportunities for the downtrodden
4. To eradicate caste-based discrimination and social evils
5. To emphasize the importance of education
6. To construct schools and libraries wherever needed
7. To promote English education instead of Sanskrit for modern progress
8. To establish literary associations and reading rooms in villages
9. To encourage the education of women
10. To support meritorious but financially weak students including foreign studies.
Schools attached to temples were later upgraded to colleges, vocational centres, and teacher training institutes. Several students went abroad. Nataraj Guru studied in Paris during Sree Narayana Guru’s time and later joined the SNDP movement.
According to a study, in Kerala, there is a library for every 3,000 people and a reading room every 3 km—a testament to Guru’s legacy.
In January 1905, the first annual meeting of the SNDP took place in Kollam. Subsequent annual meetings took place at different locations.
Advocacy of Social Reforms and SNDP’s Achievements
Sree Narayana Guru's reform agenda encompassed several key areas:
Temple Entry for All: He advocated for the right of lower-caste individuals to enter Hindu temples that were previously restricted to higher castes. His efforts played a crucial role in breaking down barriers of caste-based segregation in places of worship. The Vaikom temple entry struggle, supported by Gandhi and Periyar, succeeded. The Dharma Sangham (R. Shankar Order of Monks) was founded in Shivgiri.
Education for the Marginalized: Recognizing the transformative power of education, Guru emphasized its importance for social upliftment. He established schools and educational institutions to provide learning opportunities to marginalized communities. The Yogam played a pivotal role in advocating for the admission of lower-caste children into government schools, thereby increasing their educational opportunities. Eastover university was established in Shivagiri for the study of Eastern and Western spiritual thought.
Economic Empowerment: Guru encouraged the establishment of industries and enterprises, especially coconut-based small-scale industries, to promote economic independence among the oppressed communities. An Industrial Exhibition was organized in January 1905 at the first annual meeting of the SNDP in Kollam. He believed in the importance of self-reliance and economic empowerment as tools for social change.
Social Mobilisation for Harmony: Through his teachings and actions, Guru promoted social harmony and unity among different communities. He emphasized the need to transcend caste and religious divisions to build a cohesive society. Other lower castes awakened and formed their associations, such as the Pulaya Mahasabha by Ayyankali in 1905 and the Nair Seva Sangham in 1914. Even the Namboodiris established the Yoga Kshema Sabha for their welfare, and several Namboodiris became rationalists, communists, and radicals such as E.M.S. Namboodiripad. This must be credited to the SNDP’s influence. SNDP also fought against alcoholism.
Guru opposed practices like animal sacrifices in temples, extravagant rituals, and the marginalization of women. He advocated for widow remarriage, discouraged polygamy, and emphasized the importance of education for all, irrespective of gender or caste.
Political and Administrative Engagement: The SNDP Yogam encouraged political participation among the oppressed communities, advocating for their rights and representation in political processes. With its efforts, Government began appointing Avarnas into jobs. Aligning with the Congress, the SNDP evolved into a powerful political force. Its members became ministers.
Sree Narayana Guru’s Teachings
Doctrine of Oneness: Guru's famous slogan, "One Caste, One Religion, One God for All," encapsulated his belief in the fundamental unity of all human beings, transcending superficial divisions. He promoted inter-caste marriages action oriented slogans like, “Do not ask caste, do not say caste, do not think about caste.” He differed with Gandhiji, who supported caste system: While Gandhi stated, “… not all the branches, shoots and leaves of the tree are the same,” suggesting that differences in human beings are natural, the Guru contended,
“True, there are differences amongst branches, shoots and leaves of the tree, but squeezing them gives the same sap and same taste. Similarly, there may be some gross physical differences between humans due to time, space, climatic conditions, and other circumstances, but we see the same essence and the same characteristics in all human beings. That is ‘humanness,’ and therefore, the same humanity applies to all castes.”
While Gandhi believed unity appeared as diversity, Sree Narayana Guru taught that there is unity behind the apparent diversity.”
Alluding six blind men and elephant, the Guru proclaimed that common people were prevented from grasping the real essence of religion and stated that they had the right to change their religion and the right to live together, even if their religious opinions differed.
Interfaith Dialogue: In 1924, Guru organized an interfaith conference at Aluva, emphasising that all religions lead to the same truth. At the entrance, the message, “We are meeting here to know and to teach, but not to argue or win,” was displayed. The aim was to foster understanding and harmony among different religious communities.
Critique of Ritualism: Guru criticised the priesthood for commercialization of religion by emphasising rituals over spiritual essence, saying that true spirituality transcended rituals and was accessible to all. He believed that Puranic moral stories aim at elevating human behaviour though they contain absurdities. It is unfair to view them from modern perspective and ridicule them, as it fosters hostility. When asked whether God exists, the Guru replied, “There is no God who bargains with people in a give-and-take-business. The existence of God means that there is only God, and God alone is everything.” No oblations to the deceased ancestors and no needless spending. Instead, pray and do charity. Widows and divorcee marriage should not be frowned upon but encouraged. However, polygamy and polyandry are condemned. Practices such as Kittu Kalyanam or Pannu Kittu girls’ pre-puberty celebrations) and Purikudi (post-puberty festivity) should be discouraged.
Responsible Spending: Opposing luxuries and extravagant expenses, he proposed marriage by mutual consent, with a marriage party not exceeding ten. Parents should deposit the intended expenses in a bank account in the name of the bride and groom. This discouraged the tradition where the bride was brought home by the parents and Brahmin priest, without the groom’s involvement. Head of the village could act as a priest, conducting marriages in public places like schools or temples. Mahatma Jyoti Rao Phule, Sant Gadge Baba, E.V. Ramasami Naicker, and Tripuraneni Ramaswami Chaudhary also performed such marriages.
The Guru offered simple solutions instead of delivering long lectures. Discouraging criticism of others, he became acceptable to upper castes as well. The so-called Social Awakening movements of Raja Rammohan Roy, Mahadev Govinda Ranade, Swami Dayananda Saraswati were mainly associated with the upper caste society and shaped by Western ideas. Their focus—abolition of Sati, child marriage, promotion of women’s education, rights for widows, abolition of untouchability—was largely limited to the educated and did not reach the masses trapped in casteism. In contrast, Sree Narayana Guru, born into a lower caste, learned Sanskrit, and taught universal brotherhood.
His movement and its objectives, the mission he wanted to accomplish, the people he sought to help, and his family background formed a strong bond with the masses. His words, “Don’t ask Caste, Don’t tell Caste, Don’t think about it,” energised people who had long suffered from a sense of inferiority. The downtrodden have risen to a social level where they can live beyond caste distinctions.
Sree Narayana Guru’s Writings
He wrote in Sanskrit, Malayalam, and Tamil, which included:
Translations: His works have been translated into Indian and other languages of the world.
Notable disciples of Sree Narayana Guru include Dr. Pulpu, Kumaran Ashan, Brother Ayyappan, Moderate Krishnan, Swami Satyarathan, M. Govindan, Swami Bodhananda and Nataraja Guru.
Sree Narayana Guru’s birth and death anniversaries are celebrated grandly on 28 August and on 20 September in India and abroad. In 1967, the Government of India released a postage stamp and the Reserve Bank of India issued a five rupee coin in his memory. P. Bhaskar produced a film, titled Sree Narayana Guru in 1986, followed by ‘Yugapurashan’ by R. Sukumar in 2010, and Kotian by Rajasekhara in 2014. By 2014, over 50 films had been made on him. Rabindranath Tagore said he had never encountered a greater spiritual philosopher than Sree Narayana Guru. French philosopher Romain Rollind noted that the Spiritual Programs in Sree Narayana Guru’s name have been advancing the progress of millions of his devotees in the Travancore state for over forty years. Sree Narayana Guru remains a beacon of light for those who faced oppression. The primary duty of the Bahujans is to pursue progress by following the path shown by Sree Narayana Guru.
22-Aug-2026
More by : Dr. Alavala Gavar Raju
