Born on 22.08.1856 in Kerala in a family who used to teach Sanskrit and Ayurveda. Nanu Asan (Narayan Teacher) became a Sanskrit Scholar and turned social reformer. Popularly called Narayan Guru. He preached brotherhood for all and fought against the ill effects of the caste system which prevailed in the society those days. Died on 20.09.1928.

Narayana Guru, considered by many a saint and reformer, led a quiet but significant social revolution. A champion of the humble and the downtrodden, he gave the watchwords : "One Caste, One Religion, One God for all men."

To Indians, the word Guru (Teacher) is a very sacred one. It has many meanings. It may mean that which is weighty and valuable; it may mean that which is worthy of honour; it may also mean that which dispels ignorance. The word with its several meanings is known in several countries of the world, in one form or the other, both in education and in religion.

The Land of Beauty

Kerala is a state on the westcoast of South India. It is bounded by the mountain range Western Ghats and the sea. Rills and streams flow there in large numbers. In olden times, it was famous as 'Malabar' to the Romans and Arabs. It is the same place Vasco da Gama landed in 1498, which marked the beginning of European Colonialism in Asia.

Nanu's Parents

Chempazhanthi is a village twelve km to the north-east of Trivandrum. Coconut palms grow there in plenty. Palm leaves are used to cover the roofs of houses. The place is rich in vegetation. The jack fruit and the mango trees grow in abundance. There was a farmer's family called 'Vayalvaaram' in the village. The family belonged to the Ezhava sect. Madan Asan was the head of the family. Kutti Amma was his wife. To this couple a male child was born on the twentieth of August in 1854. The child was named Narayanan (which normally gets a nickname 'Nanu').

Madan was not only a farmer. He was an Asan too. Asan means 'Acharyan' - a teacher. He knew Samskrita (Sanskrit), and had studied Astrology and Ayurveda, the system of Indian medicine. The people of the village highly respected him. He used to help the rustics by advising them on many matters. His dress was simple. He wore a piece to wrap round the waist, and a piece to cover the upper part of the body. He carried with him a palm-leaf umbrella, whenever he left home. That was the custom in those days in Kerala.

As Madan was learned in Samskrita, he knew well the Ramayana and the Mahabharata, the great epics. He used to give talks on them in simple language once a week, sitting in the verandah of his house. The people of the village used to gather and listen to him with great interest. Nanu too would listen with interest. Sometimes when Madan was not present, he had to give the talks himself.

Nanu's mother was true to her name 'Kutti'- i.e., a child without a blemish. She was intelligent and full of kindness. She was ever calm in her work.

Nanu Becomes Nanu Asan

Young Nanu was slim, active and clever. He had good physique. He showed great interest both in studies and in games. His writing was correct and easy to read. He excelled his companions in hitting a mark; at one attempt he could bring down a mango on a branch far above.

Nanu left home and went to Karunagapalli, a village fifty miles away from his native place. He studied under a generous and liberal-minded teacher called Kummampally Raman Pillai Asan. Raman Pillai taught Nanu with love. Soon Nanu became a scholar in Samskrita. He studied the Vedas and the Upanishads. He led a pure life. His knowledge earned him the respect of many. He became famous as Nanu Asan.

Nanu returned once to his village to see his father, who was on his death bed. It was a great joy to the father to see his son after a long time. He was proud of his son who had become an Asan too. He addressed him as a Vidwan (scholar). He also desired to be fed by his sacred hands.

Nanu's Wife

Very little is known about the married life of Nanu Asan. In a nearby village called Chirayinkil, there was a doctor who used to cure snake bites and scorpion stings. He had a daughter. Nanu's sisters made him agree to marry that girl. The marriage was a simple affair. Nanu was not at all interested in it. He was interested in reciting the Ramayana and explaining it to others. The sisters themselves invested the bride with the 'Thaali' (emblem of wedding) on his behalf. The bride stayed away in her parents house, as was the custom in Malayalam in those days. Nanu used to visit his father-in-law's house often. His wife passed away after a few years.

'Parivrajaka' (A Spiritual Wanderer)

After the death of his father and his wife Nanu Asan continued his life of a wandering Sanyasin. He became a 'Parivrajaka' (one who wanders from place to place in quest of Truth). During his travels he came in contact with two people, who left a deep impression on him. One of them was called Kunjan Pillai. He was also famous as Chattambi Swamikal. Thikkad Ayyavu was the other person. Chattambi Swamikal was a great scholar and had studied under Pettayil Raman Pillai Asan. Narayana guru and Chttambi Swamikal were great friends with mutual respect. Nanu Asan wrote 'Nava Manjari' - a string of nine stanzas. It was dedicated to Chattambi Swamikal. Thikkad Ayyavu knew the Science of Yoga well. He taught it to Nanu Asan.

Guru did 'Tapas' in Pillathadam Cave in Maruthvaamala, near Kanyakumari ( Cape Comorin). This lonely life of intense meditation, lasted for 7-8 long years. It's a still a mystery how Guru managed to live so long in the caves solely dependent on essential plants and rare herbs.

Aruvipuram Temple

Learning from the sacred books and the practice of Yoga did not give peace of mind to Nanu Asan. He continued his wanderings in quest of Truth. By and by, he came to a beautiful place called Aruvipuram. It was a forest area. There were hills around. A gurgling rivulet also flowed there. As more people sought him out for healing or advice, he and his disciples felt the need for a regular temple for worshipping Shiva. At a beautiful spot near the river, he had his followers build a small canopy of coconut leaves and mango leaves over an altar on a rock jutting out in the water. The year was 1888. "They improvised lamps with shells and arranged them in rows. They were lighted at dusk and a piper began to play devotional tunes. The whole place was soon filled with pious village folk." Sri Narayana, who had been sitting apart and meditating all night, stood at midnight and walked into the river. As thousands watched silently ("If silence had music, the atmosphere was filled with it," wrote one correspondent) he descended into the river and then reemerged, holding an idol of Shiva. He stood beneath the canopy with it in his arms for three hours, totally lost in meditation, tears flowing down his cheeks. Finally, at three in the morning, he installed the idol on the pedestal.

His action was the Keralite equivalent of overturning the tables of the money changers, or refusing to give up a seat on the bus. From the beginning of time, so far as anyone knew, only Brahmins had ever installed an idol. "Yet when Swami performed the sacred rite it appeared so natural for him to pick up a small rock and install it." When Brahmin authorities arrived to question him about his action, he gave an answer that still makes Keralites laugh. "I have installed only the Ezhava Shiva," he said, a mockery of caste that undermined its rotten superstructure more than his actual deed.

Narayana Guru

This was the final enlightenment. From that day, Yogi Nanu became `Narayana Guru'. The Guru had shown a new way: it was, that worship needs only a pure heart. It does not need the chantings and techniques of a priest. Nanu had shown the ever new ideal. It was the law which had come down the ages. He taught that all are equal before God, without any distinction of high or low.

Compassion Personified

Superstitions die hard. Sacred Shivaratri day arrived. At the place where Narayana Guru had initiated a pure and simple tradition a big fair gathered. That was also like any other fair! To keep vigil the night over, there was music and Kirtans by ministrels. Shiva's idol was carried on an elephant in procession. At midnight, a meeting was held. The Guru presided.

The meeting commenced. Speaker after speaker delivered long orations on the ideals of the Guru.

Guru gave his message as follows:

Without distinction of caste or birth, without hatred of other religions, we all live here in brotherhood! This is the ideal that is here, Let everyone of you know this."

The Gentle Reformer

This was the beginning of a Movement for Social Reform by Narayana Guru. 'Untouchability', animal sacrifice to please the gods, and the evil of drink existed in Travancore (Kerala) State also, as in all the other parts of India. The fact that 'all are men' was forgotten by the people. Now and then religious teachers who came upon the scene, taught about the true nature of 'Dharma' - the Law of Life. But still superstitious practices were the order of the day. Reformation was not an easy task. But Narayana Guru freely mingled with the people, and tried to make them understand their follies. He argued with them in a gentle manner. He won their hearts and worked hard to put an end to the practice of animal sacrifice. He made them pull down the temples meant for such sacri fices. He had new temples and schools built on the very spot by them.

In this way, the compassionate Narayana Guru travelled for over fifteen years in the land of Malayalam. He tried to wipe out the superstitious beliefs and practices of the lowly and the lost in society. In short, he tried to transform the very way of life that the people followed. He also taught them the need to lead a life of cleanliness, keeping their houses and surroundings free from dirt. He taught them the way to lead a good life.

Many young men were attracted to mission taken up by the Guru. They founded an institution called 'Sree Narayana Dharmaparipalana Yogam'. In 1903, the Guru travelled in Cochin State. The public accorded him great ovation wherever he went. He ended differences and advised parties opposed to each other not to run to Law Courts. The Travancore High Court admired his teaching. It made a mention of the Guru's efforts in its reports.

In Varkala

A new phase began in the Guru's life in 1904. He decided to give up his wandering life and settle down in a place to continue his 'Sadhana' (spiritual endeavour) he chose Shivagiri, a place near Varkala, which is twenty miles to the north of Trivandrum. It is also quite close to the sea-coast. After he settled down there in a coconut palm leaf cottage, the Guru's Sadhana also took a new turn.

Very soon Varkala also became a place of pilgrimage. The Guru started a Samskrita school there. Poor boys and orphans were taken under his care. They were given education. They were also taught some useful art. There was no caste distinction at all. The Guru himself was absorbed in some work during the greater part of the day. Many devotees used to visit him seeking relief in their problems. His teaching then was as follows: "Our fingers, hands and feet should always find work. They are like restless horses. If we do not keep them engaged in sufficient work, we shall fall ill."

Devotees from distant places like Simhala (Sree Lanka) and Mangalore used to visit the Ashram at Varkala. They saw that the Guru had no attachment to any kind of work. But in spite of it, he got built many temples and founded educational institutions to teach English and Samskrita, during the nine years from 1904 to 1913. At Varkala a temple for Anjengo (Anjaneya) was built. Temples were built at different places - Trichur, Cannanur, Tellicherry, Calicut, Mangalore. A temple was built for Sharada Devi in 1912, at Shivagiri. Worship at such temples helped to reduce to a large extent superstitious beliefs and practices.

'Om Sahodaryam Sarvatra' (The Brotherhood of All)

In 1913, the Guru founded an Ashram at Alwaye. It was called 'Advaita Ashram'. This was an important event in the life of the Guru in his spiritual quest. That Ashram was dedicated to a great principle - 'Om Sahodaryam Sarvatra' (all men are equal in the eyes of God). This became the motto of the new Ashram.

When Narayana Guru attained the age of sixty, his birth day was observed throughout the west-coast from Mangalore to Simhala. Between the years 1918 and 1923 he visited the island of Simhala and taught the philosophy of 'Om Sahodaryam Sarvatra'. In 1921, a Conference of Universal Brotherhood was held at Alwaye. Again in 1924, a conference of all religions was held at Alwaye. The Guru stressed the need for a 'Brahma Vidyalaya' for the comparative study of various religious faiths. An institution called 'Narayana Gurukula' was established at the Nilgiris.

Some time around 1914 the following happened in a temple festival. A small group of people sat apart from the others at a distance. They could not mix with the large group of people. They were `untouchables' - unfit to be touched, beloging to a "lower" caste than the people around! The Guru's eyes turned towards them. He then asked the speaker to stop for a while. He beckoned two children sitting among the 'untouchables' and asked them to sit by his side, and said to himself. "These are also God's children as everyone else is."

Two Memorable Events

Two memorable events took place at Shivagiri, after the Guru settled down there. The first was the visit of Poet Rabindranath Tagore, and the second was that of Mahatma Gandhi. The visits of these two great men of modern India to the Ashram show the greatness of the Guru.

Rabindranath Tagore was on a visit to South India. Having heard about Narayana Guru, he desired to call on him. The people of the villages around the Ashram welcomed the poet with great enthusiasm. It was almost a welcome befitting a king. He was taken in a procession in a palanquin ('pallak'). The people acclaimed with great joy the meeting of the Nobel Laureate and the Guru.

The Guru and the Mahatma met in 1925. It was an equally significant event. The Guru was fascinated by the Mahatma's philosophy of life and his constructive programme. He had given full support to Khadi, village industries and above all to the cause of uplifting the classes which had been pushed down, and particularly to the attempts to end 'untouchability', Swami Dayananda, Raja Ram Mohan Roy and Swami Vivekananda started a Social Reform Movement in India; this caught the imagination of thoughtful young men. Narayana Guru had done it in his own way in Kerala. The worship of God in a very simple manner, and the equality of all in the eyes of God - these principles he had practised. His main aim was to dispel all supersti tious beliefs and practices. The members of the Narayana Dharma Paripalana Yogam worked for this aim. They thought of securing the right of temple entry to people of all castes. They tried to organize this Reform Movement on the lines of Satyagraha taught by Mahatma Gandhi.

The Vykom Satyagraha

The leadership of the Satyagraha Movement was taken up by three young men, T.K.Madhavan, K. Kelappan and Krishnaswamy. T.K.Madhavan managed to get "the abolition of untouchability" to be included in the national program of the Congress at Kakinada Meeting. Satyagraha took place in a town called 'Vykom'. At Vykom, the way to the temple of Lord Shiva lay through a particular street; Low-castes were not allowed to walk there. The Satyagraha was to put an end to this unjust rule. Narayana Guru did not participate in the Satyagraha. He encouraged the volunteers who were all his devotees and gave the Vellor Matom at the disposal of the volunteers. People who believed in very old practices opposed the Movement. The Satyagrahis suffered much trouble at their hands. But the Satyagrahis bore them with patience. At last, in April 1925, Gandhiji himself came to Vykom to see that the question was settled. It was on this occasion that the Guru and Gandhiji met. Gandhiji had great regard for the Guru.

The Satyagraha succeeded only partially. Of course, the right of way in the public street was given to all people. But it was only in 1936 that the Travancore State Government issued an order in the name of the Maharaja and gave the right of entry to temples to the Harijans also, for the first time in the whole of India.

The Satyagraha ended. The Guru got a Primary School constructed for the use of poor children, as a memorial to it, on the spot where the Satyagraha was conducted.

The Passing Away of the Guru

The Guru became seriously ill in September 1928. He could not leave the bed for sometime. Devotees came in huge crowds to have the last Darshan. In the same year, the birthday of the Guru was celebrated by his devotees in many places, mostly in Kerala, Madras and Simhala. On the twentieth of September, the Guru passed away at Varkala, a place which was very dear to him. His followers felt a great loss. The world too lost a truly great teacher. His success was that he left many true followers behind him who continued the work. Notable among them were Sahodaran (Brother) Ayyapan, Dr Palpu, T.K. Madhavan. Another great disciple was the Poet Kumaran Asan who unfortunately passed away in a boat accident earlier.

Thus Nanu, the son of a farmer, who became 'Nanu Bhakthan', 'Nanu Chattampi', 'Nanu Asan', 'Yogi Nanu' and finally 'Nanu Guru', found his final resting place. Thousands of his disciples who followed him with absolute faith derived peace, spiritual strength and satisfaction.

Uplifting Literature

Narayana Guru was a great scholar in Samskrita. He wrote a number of books both in Samskrita and in Malayalam. 'Jati Mimamsa' (an enquiry into caste), a poem in five stanzas is of great significance. It gives in a nut shell the Guru's philosophy of life. The first stanza is in Samskrita. The rest of the stanza s are in Malayalam. The gist of the first stanza is as follows : "There is no reason for caste differences among human beings. All those who posses humanity are human beings. Just as there are different languages and different systems, though human beings seem to be different, there can be no reason for caste differences. Humanity is common to all." Thus the Guru did not recognize differences of caste.

The gist of the second stanza is as follows: "One caste, one religion, one God for man; one form and the same blood in all; I cannot find any differences."

This teaches the equality of all human beings. It is another form of the teaching of the Brotherhood of Man (Om Sahodaryam Sarvatra). How ' this maxim should be practised in life was explained by the Guru as follows : "Men may differ in their faiths, their languages and their modes of dressing; but there can be no evil in inter-dining and inter-marriage, because all belong to the same kind of creation." He practised this in his own life. His aim was to build a society without caste distinctions.

A message delivered by the Guru, on the occasion of the anniversary of Alwaye Ashram, is of great value in under standing the Guru's philosophy. It said : 'A man's religion is a matter of his personal belief. This natu rally depends on the growth of the man's mind. It may, therefore, be said that each man has his own religion. All the religions of the world accept `Atman' as the pith and core of religion. All the religions speak of Truth and Dharma. The aim of all is the same. Such being the truth why should people fight for their religions? This is indeed unwise. One should not lose one's peace of mind just because religions are different. Do not all people try hard to get happiness? Are there not differ ences in the clothes that men wear? Some like to grow beards, while others may like to have a clean-shaven face. Wise men do not quarrel over these things. Do not people speak different languages? In spite of such differences, are not all men alike? Why should men, therefore, hate one another because their religions are different? If people fight one another the only possible result is destruction. All men are of one Caste. Their Religion is one. Their God is one."

'Sarve Janah Sukhino Bhavantu'

The Guru did not desire anyone to give up his religion and accept that of another. This indeed is the universal message that Narayana Guru has left for the world. This has in it the deep desire of the prayer 'Sarve Janah Sukhino Bhavantu' (May all men be happy). The Guru's greatness lies in giving a practical shape to this ideal. This is the age-old 'principle that Guruhood has given to mankind from the earliest times. If this is practised in life, truly, the earth will be transformed into Heaven. As a Samskrita Poet has said, 'Shivamastu Jagatam' - the world becomes filled with `Shiva' i.e., bliss and well being.

Narayana Guru's literature is uplifting in nature. The Guru also encouraged and inspired many young men to become writers. Kumaran Asan, the first Poet Laureate of Kerala, came into prominence because of the Guru's direct help.

Narayana Guru is worthy of the highest respect as a symbol of immortal Guruhood.

The Way Shown by the Guru

Some stories about the Guru will help to illustrate some important ideas of his message and his philosophy of life. Here is one of them:

One bright morning, the Guru was standing under a mango tree at Shivagiri. A young Brahmachari disciple had got up in the early morning as usual. He gathered flowers. He went from temple to temple and was busy prostrating before the idols and offering flowers. In one of the temples there was a beautiful portrait of the Guru. The Brahmachari placed flowers before the portrait, lighted camphor, and with folded hands recited the Samskrita stanza, which sings the glory of the Guru: "Guru is Brahma, Guru is Vishnu, Guru is Maheshwara."

At that time a number of devotees were standing around the Guru. He said to them : "Look at this strange thing ! I am standing here in flesh and blood. I have not had my breakfast yet. My portrait is more fortunate than I am! It has camphor light, floral offering and song reci tal before it." In this humorous way, the Guru taught that such is the way of thoughtless custom.

The future society of India should not remain apart from the rest of mankind. Humanity should be its sole base. For this the Guru advocated inter-caste and inter-religious marriages. Here is an example:

A rich young man went to Europe for higher studies. He desired to marry a girl there. The girl also gave her consent. Both of them came to India. The boy's father was afraid that society would be displeased, if the marriage took place. The Guru got the marriage solemnised in his Ashram. Thereafter everything went on happily.

Some Sayings of the Guru

The Temple

Have the objects for which the temples were created been realized in practice? The worship of God should not go on only in the temples. It should fill every heart and every home.

Animal Sacrifice

All living beings form one brotherhood. This ought to be the law of life. This being so, how can we sacrifice animals? How can we eat animals without mercy?

Worship

God may be worshipped anywhere. Idols are not always necessary. It is the ideal that counts. Declare truth and love as well as dutifulness in all your temples. Put them into action in your lives too.

The Evil of Liquor

Liquor is as evil as poison. It should not be manufactured at all. One should neither offer it to others nor drink it.

Education

Education is a means for anyone who desires progress in this world. Therefore, it has to be given to all..... Like men, women also should be educated.

Social Prosperity

The wealth of a country cannot increase if the people do not engage themselves in industry. Our children should be trained in Industrial Schools.

Note: The author acknowledges http://www.freeindia.org/biographies/narayanaguru/ for a great deal of the contents of this article.