Swargeeya P. Parameshwaran Ji was the first to describe Sree Narayana Guru as the “Conscience of Kerala.” However, in recent times, concerted efforts—both within Kerala and beyond—have sought to portray Gurudevan as an adversary of Sanatana Dharma, thereby attempting to undermine the conscience of Kerala, which Gurudevan fondly referred to as as Dharma Rajya. As Acharyas have forewarned, when conscience (अंतःकरण) is obliterated, the capacity to rectify unrighteousness—both individually and societally—is lost. This article is inspired by the urgent need to reclaim Kerala’s lost consciousness by restoring the dharmic messages of Sree Narayana Guru, which have been sidelined in the so-called Nava Keralam.
The Communists’ reluctance to accept Sree Narayana Gurudevan as a proponent of Sanatana Dharma and, their efforts in connivance with other communal elements to disrupt Hindu unity have long been exposed. Regrettably, the Hindu community has not adequately countered these intellectual challenges. Nevertheless, Gurudevan himself seems to have preemptively addressed such misrepresentations through a remarkable literary work. Indeed, such a monumental work exists in the form of Sree Narayana Smriti! Published by the Sivagiri Math during Gurudevan’s lifetime, this invaluable text was later deliberately relegated to historical obscurity for “unknown reasons.”
The Smriti, first composed in 1924, was published in Sivagiri Mutt’s weekly newspaper ‘Dharmam’ during the Gurudev’s lifetime. Although, it was later republished by the Sivagiri Math in 1944, 1957 and 1965, it has yet to receive the widespread recognition it deserves. As highlighted by Muni Narayana Prasad in his commentary to the Complete Works of Sree Narayana Guru in Malayalam, Nataraja Guru, a disciple of Sree Narayana, referred to it as Narayana Smrithi due to its alignment with classical Smriti texts like Manu Smriti and Yajnavalkya Smriti.
The publication of Sree Narayana Smriti was the culmination of Gurudevan’s efforts to eradicate social evils and caste discrimination in the Hindu community. Having established Hindu temples for universal access, Gurudevan envisioned this work as a dharmic code to guide humanity towards collective living and practice beyond caste and creed.
Why Sree Narayana Smriti?
In Gurudevan’s own words, the Sreenarayana Smriti embodies the life principles he derived from the Shruti, Smriti, and Puranas. Rooted in the eternal validity of the Vedas, it serves as a Dharma Shastra attuned to contemporary times. Presented in the form of a dialogue between guru and disciple, akin to the Bhagavad Gita, it provides clear answers to questions arising from his famous aphorism: “One Caste, One Religion, One God.” This work decisively refutes accusations of opponents of Sanatana Dharma against Gurudevan. Through 296 profound Sanskrit verses, it addresses doubts regarding his stance on Vedic Supreme authority of Vedas, Karma Siddhanta, Vedic rituals and Yajnas, and Caste and Varna.
Gurudev’s words were noted down by Swami Atmananda and first serialized in Dharmam magazine during his lifetime. Later, the Navjeevan weekly published it again in 1944. The preface by Swami Atmananda testifies to Gurudevan’s meticulous oversight in crafting this text. As highlighted in the preface, Gurudev himself reviewed the text multiple times and made necessary corrections
The official publication of the Sree Narayana Dharma Sangham, Navajeevan Weekly, launched the complete serialization of Sree Narayana Dharmam on September 17, 1944, in its 25th volume. Along with the first part, the full text of the official note from the Sree Narayana Dharma Sangham is as follows:
“The book titled Sree Narayana Dharmam, which is soon to be published, is written in the form of a dialogue between Guru and disciple. It consists of over 300 verses in the Anushtup meter, divided into seven cantos. The sections titled ‘Guruvacha’ contain the teachings directly delivered by Sree Narayana Gurudevan, which were recorded by his chief disciple. Other portions, such as descriptions of places, portrayals of Gurudevan, and ‘Shishya Uvacha,’ were composed by the chief disciple himself. This distinguished text encompasses over thirty topics, including discussions on Caste and Religious Distinctions, Samanya Dharma, Asteya, prohibition of intoxicants, the Pancha Dharma, the Pancha Suddhi, Sootakam, Balopacharineeyam, Vidyarambham, the Natures of Ashrama Dharma, Brahmacharya Dharma, Garhasthyam, and Sanyasa Dharma. After the publication of the original verses, the text with detailed commentary will be made available in book form by the Dharma Sangham. Copyright is held by S. N. Dharma Sangham.”
In his commentary, Muni Narayana Prasad asserts that Sree Narayana Smriti was written to fill the void left after Manusmriti, addressing modern needs with Dharmic principles. said Swami Narayanatheertha who translated this book into Malayalam, in the preface observes: The work’s guiding philosophy resonates with the dictum: “Desha Kaalochitam Karma Dharmityabhidheeyate” (Dharma adapts according to time and place). Through this monumental contribution, Gurudevan sought to dismantle the caste system and foster a society united by humanity and dharma. The Smrithi is Gurudevan’s enduring gift to humanity, offering a dharmic path that integrates tradition with modernity.
Sree Narayana Smriti: The Text and Context
The Narayana Smriti was not conceived just as a relic of the past but a beacon for the future—a testament to the visionary dharmic legacy of Sree Narayana Guru. Through the ten chapters of this text, Sree Narayana Guru offers guidance on the unadulterated principles of Sanatana Dharma and its Vedic Upasana Paddhati. Starting with the Oneness of God and extending to rejection of Caste System, the concept of the Panchamahayajnas and Vedic Upasana, Guru expounds these eternal truths in an orderly manner, akin to the teachings of Maharshi Dayananda. “Sree Narayana Dharma” aligns seamlessly with the essence of Dayananda’s works, such as Satyarth Prakash and Sanskar Vidhi. The text’s dialogic format bears a resemblance to Satyarth Prakash, highlighting an intellectual affinity between the two. Like Dayananda Saraswati, Sree Narayana Guru also bases his Smriti on the sole authority of the Veda.
In the lineage of sages, this remarkable similarity underscores how the words, thoughts, and deeds of Rishis transcend the boundaries of time and space, achieving a unity of purpose. It is worth noting that Sree Narayana Guru frequently cited Maharshi Dayananda’s name and contributions in his speeches and discourses. At the Inter-Faith Conference held in 1924 at the Advaita Ashram in Aluva, Guru emphasized the Apauruṣheya (divine and impersonal) nature of Vedic truths. He also unequivocally declared that “what Maharshi Dayananda Saraswati did is what all religious teachers ought to do.” Historical accounts further narrate the visits of prominent Arya Samaj leaders, including Swami Shraddhananda, to Sree Narayana Guru during the Vaikom Satyagraha period, marking moments of profound intellectual exchange.
The book begins with the glorification of the land, describing Kerala as the “Kingdom of Dharma” and Varkala’s Sivagiri as the “Abode of Dharma.” It describes the then Travancore dynasty, which was commonly referred to as ‘Dharma Rajya’. This poetic description serves as a prelude for this timeless text and a ‘timely rebuke’ to those who attempt to misrepresent Sree Narayana Guru’s teachings or his movement. The text moves on to establish the authenticity of the Vedas, emphasizing their timeless relevance as the foundation of all ethical conduct.
In the subsequent chapters, the Guru expounds on the essence of Dharma, addressing themes such as the Oneness of God, the importance of Dharma, and the eradication of caste and importance of Ashrama Dharmas and Pancha Yajnas. The contents of each chapter can be summarized as follows:
Chapter 1: Description of the land, Sivagiri, and homage to the Guru.
Chapter 2: Discernment of Dharma and Adharma, contemplation on caste, religion, and Oneness of God.
Chapter 3: General principles of Dharma, Shuddhi practices.
Chapter 4: Sanskar Karmas related to birth, early childhood, and education.
Chapter 5: Ashrama Dharmas
Chapter 6: Brahmacharya
Chapter 7: Garhasthya Dharma
Chapter 8: The Pancha Mahayajnas
Chapter 9: Special rites and practices.
Chapter 10: Sannyasa (renunciation).
In the first chapters, when his disciples like Swami Bodhananda draw the Guru’s attention to caste oppression, he answers decisively, condemning the injustices of the caste system and its deviation from Dharmic principles.
Oneness of God and the Critique of Caste
Responding to doubts about the Oneness of God, Gurudev asserts that acknowledging multiple gods would render the Vedic injunctions meaningless. Hence, the concept of one supreme God is both logical and scripturally valid. With this aphorismic verse, he established beyond doubts the oneness of God and the eternal supremacy of Vedas at once.
On caste, the Guru dismantles its premise with clarity and authority. He emphasizes that caste distinctions, as practiced, have no basis in the Vedas. For instance, he says:
मनुष्याणां मनुष्यत्वं जातिर्गोत्वं गवां यथा
नैव सा ब्राह्मणत्वादिर्यौगिकत्वाद्विमृश्यतां (35)
“Humans are defined by their humanity, just as cattle are defined by their ‘cowness.’ Similarly, the Brahmanya and other Varnas are not castes.”
Guru’s vision of dharma extends to societal welfare, advocating for universal education. He insists that when parents cannot afford education, society must take responsibility, a progressive idea articulated through the following verse:
वर्ण्णिन: पितरौ निस्स्वौ यदि देशसभा स्वयं
ब्रह्मचर्यव्रतं सम्यगवश्यं तस्य निर्वहेत् (148)
Meaning: “If the parents of a child are impoverished, it is the duty of the community to provide for the child’s education.” Here, the Guru uses the term varni inclusively, referring to students of all backgrounds.
आकांक्षन् जीवितोल्क्कर्षं वर्ण्णी गुरुकुल वसेत्;
निर्ण्णीत काल पर्यन्तं गुर्व्वाज्ञाम् परिपालयन् (174)
Meaning: “One who desires the upliftment of life must abide by the Guru’s command and reside in the Gurukula for the entire prescribed period.” In this Shloka also, Gurudev used the same term ‘Varni’ to denote Brahmachari.
Gurudev consistently used the term ‘Varni’ to refer to a Brahmachari or disciple. The word ‘Varni’ is derived from ‘Varna’. Gurudev employed this term deliberately to highlight the distinction between Varna and Jaati. Had Varna and Jaati been synonymous, as misinterpreted by certain leftist and casteist ideologies, Gurudev would not have consistently used ‘Varni’ in his Smriti. Maharshi Dayananda Saraswati has thoroughly clarified this distinction in the light of Vedas, leaving no room for doubt, in his writings.
In Rigvedadi Bhashya Bhumika, Maharshi Dayananda Sarswati has demystified this conundrum by quoting Nirukta of Yasktacharya. “According to (the following citation) from the Nirukta, वर्णः वृणोतेः “Varna is (derived) from the Vr (to choose).” (Nirukta. II.3). The word Varna means ‘one to be chosen’ or “worthy of selection” or “that which is selected and accepted with due regard to one’s qualities and actions”.
Gurudev described a disciple as ‘Varni’ because he ultimately chooses his ‘Varna’ through his personal qualities and deeds. The Guru’s stance is grounded in Vedic tradition and echoes the reformist views of Maharshi Dayananda and other sages who categorically rejected caste system.
Dharma, the Eternal
As the concept of ‘Dharma,’ which is foundational to Sanatana Dharma, is eloquently defined in Yaskacharya’s Nirukta: “Dharayati iti Dharma” (Dharma is that which sustains), Gurudevan, in his writings, has adopted this same interpretation, highlighting its timeless relevance.
Another verse from this book bears testimony to it:
यातुधारमात्मनो दृश्यमायातं येन जीवति
यस्मिन् विलयमाप्नोति तस्मात् सर्वं तादात्मकं (31)
Meaning: “Everything we perceive originates from the essence of Dharma. All things emerge from Dharma, exist in Dharma, and ultimately dissolve into Dharma. Thus, one must understand that everything is imbued with Dharma.”
A Manifesto for “One Caste, One Religion, One God”
One of the most notable aspects of this text is Gurudevan’s explanation of his renowned maxim, “One Caste, One Religion, One God for Humankind.” Gurudevan states, “We (I) have already proclaimed that all religions are essentially one. Let me explain further; listen carefully.” He then draws upon the authority of the Bhagavad Gita:
“मम वर्त्तमानु वर्त्तन्ते मनुष्या: पार्त्थ सर्वशः”
इति गीतावचोप्यत्र मते प्रामाण्यमर्हति.
“’O Arjuna, all people, regardless of their faith, ultimately reach Me.’ This verse from the Gita serves as a profound basis for the idea of one universal religion.”
In response to the misinterpretation of his aphoristic saying ‘One Religion’, Gurudev unequivocally clarified that the authority for his concept of ‘One Religion’ is rooted in the Bhagavad Gita. He further emphasized that this ‘One Religion’ is none other than Sanatana Dharma! Through this, Gurudevan firmly reiterates that his vision of a “universal religion” aligns with the Sanatana Dharma reestablished by Sri Krishna in the Gita.
Addressing Misinterpretations on Karma Theory
To those who erroneously claim that Gurudevan rejected the law of karma, he provides a fitting response through a verse:
तारुण्ये विहितं यत्तद् वर्द्धक्ये च सुखाप्तये
आमुतेरखिला वृत्ती: स्यादुत्तरसुखाय च (138)
Meaning: The actions performed in one’s youth bear fruits of comfort in old age. Every deed carried out until death leads to joy or suffering in the next life. (This suggests the continuity of karma across lifetimes.)
On the Essentiality of Ashrama Dharma
उषस्येव समुत्थाय स्नात्वा देवमनुस्मरन्
प्रातसन्ध्यामुपस्यान्ते स्वाध्यायनिरतोभवेद् (165)
Meaning: A Brahmachari should rise early in the morning, take a refreshing shower, and then engage in Sandhya Karma (daily Vedic Sadhana), prayer, and Swadhyaya (the study of the Vedas)
Gurudevan emphasizes the necessity of following the Ashrama Dharmas (stages of life) to realize the Purusharthas—Dharma, Artha, Kama, and Moksha. He prescribes the performance of the Shodasha Samskaras with precision and notes the significance of daily rituals like Sandhya Vandanam for Brahmacharis and other prescribed duties for women, even addressing matters like menstrual practices and purification rites.
Discussing Sannyasa (renunciation), Gurudevan delves deeply into its practical dimensions. He advises disciples to observe the Chaturmasya Vratas (four-month penances) and gather for reflection at their conclusion.
Panchayajnas: The Pillars of Sanatana Dharma
In the pivotal eighth chapter, Gurudevan underscores the significance of the Panchayajnas (five daily Yajnas):
ब्राह्म: पितृस्तथा दैवस्ततो भौतिकमानुषौ
एते पञ्च महायज्ञा: प्रोच्यन्ते नयकोविदै: (187)
Meaning: The five great sacrifices include: Brahma Yajna: Sandhya Vandan and Studying and teaching the Vedas, Pitri Yajna: Honoring ancestors/elders, Deva Yajna: Worship of the Divine, Bhuta Yajna: Respecting all Beings, and Manushya Yajna: Serving humanity.
Further explaining the Pancha Yajnas, Gurudevan warns that those who neglect this will spiritually and materially fail in life.
पञ्चायज्ञान कुर्वाणो नूनं दुर्गतिमाप्नुयात्
यज्ञावशिष्ट भोक्तार: स्पृश्यन्ते न हि पाप्मभि: (188)
“One who neglects these sacrifices is bound to suffer, while those who perform them remain untouched by sin.”
By instructing the Hindus to perform Pachayajnas by observing Pancha Dharma and Pancha Suddhi, Gurudevan intended to restore the principles and practices of Sanatana Dharma. In this Smriti, Gurudevan harmonized the Purva (ritualistic) and Uttara (philosophical) Mimamsas, elevating Advaita Vedanta to a pragmatic level for common people. He embodied the spirit of ancient Rishis by reimagining Vedic Sanatana Dharma for his time. His “Homa Mantra,” which he wrote for the Arya Samaj, exemplifies this synthesis.
Confluence of Poorva-Uttara Meemamsas
When we examine the chronological progression of Gurudeva’s literary works, the true magnitude of his contributions becomes fully apparent. According to the catalog of his writings, nearly all the hymns and devotional verses included in his “Complete Works” were composed by 1916. However, during the final twelve years of his life, there is a discernible decline in his literary activity, a domain he had once profoundly enriched. Yet, two significant works emerged during this period, underscoring their importance.
The first is Sree Narayana Smrithi (1924)—a codex of dharma for a transformed society.
The second is the Homa Mantra (1925)—a work modeled after Vedic chants, composed for the Arya Samaj.
The fact that both these works were completed between 1924 and 1925 holds a great significance. By then, Gurudeva had formed a strong association with the Arya Samaj and Swami Shraddhananda, notably in the context of the Vaikom Satyagraha. The historical significance of Swami Shraddhananda’s meeting with Sree Narayana Guru in 1925 during the Vaikom Satyagraha movement cannot be overlooked. The Homa Mantra, one of Gurudeva’s most renowned works, serves as a symbolic relic of that meeting. After composing the Homa Mantra in the style of Vedic hymns, he presented it to Swami Shraddhananda and the Arya Samaj monks accompanying him, asking them to evaluate whether it could be incorporated into their Agnihotra rituals.
ॐ
अग्ने तव यत्तेजस्तद् ब्राह्मं
अतस्त्वं प्रत्यक्षं ब्रह्मासि
त्वदीया इन्द्रियाणि मनो
बुद्धिरिति सप्तजिह्वाः
त्वयि विषया इति समिधो जुहोमि
अहमित्याज्यं जुहोमि
त्वं न प्रसीद प्रसीद
श्रेयश्च प्रेयश्च प्रयच्छ स्वाहा
ओं शान्तिः शान्तिः शान्तिः (Homa Mantra)
Meaning: Aum
O Fire, the effulgence of yours
Pertains to Brahman.
You, therefore, are Brahman perceptible.
You, being such, have
(Five) sense organs and
Mind and intellect
For the seven tongues.
Unto you I offer as oblation
The objects of knowledge
In the form of firewood.
Unto you I offer as oblation
Myself in the form
Of clarified butter.
Be pleased on us!
Be pleased on us!
Sreeyascha Preyascha Prayaccha, Swahaa
Om Shanti Shantih Shantih
It would be improper to interpret it as a shift towards a Vedic path for Gurudeva, as he consistently adhered to the essence of the Sruti throughout his divine life. Instead, his lifelong effort was to guide a society lost in darkness toward a progressive and systematic spiritual evolution. In his mission to restore Sanatana Dharma, Gurudeva faced challenges distinct from those encountered by Maharshi Dayananda Saraswati. While Dayananda’s reformative endeavours had a little or more to do with the educated elite, Gurudeva’s efforts were solely aimed at the underprivileged and unlettered masses. He sought to liberate society from ignorance and bondage, elevate it socially and economically, and, step by step, lead it toward a Dharmic and Vedic order.
This evolution can be discerned through a comparison of the timelines of Gurudev’s literary works and his temple consecrations. For instance, what is often misinterpreted as the “Mirror Pratishtha” at Kalavankode is, in fact, an Omkar Pratishtha. “Eyewitness accounts describe the inscription “Om Shanti” etched into the surface of the mirror after the removal of its reflective coating. Similarly, at the Vechur Ullala temple, the Omkar Pratishtha is evident. This concept of Omkar aligns exclusively with Sanatana Dharma, as affirmed by the Bhagavad Gita (“Om ityekākṣaraṁ brahma”) and the Māṇḍūkya Upanishad (“Om ityetadakṣaraṁ idam sarvaṁ”),” Prof. S Gupthan Nair, noted writer in Kerala, observes in his book “Architects of Spiritual Renaissance”.
Toward the latter part of his life, the Omkar Pratishthas, the Mirror Pratishthas enabling the visualization of Omkar, and the Agni Pratishthas all point toward a profound culmination. Where did this trajectory lead, and where does it rest today? The answers to these questions can be uncovered through a careful chronological study.
By harmonizing the philosophies of Purva Mimamsa and Uttara Mimamsa, Gurudeva elevated Vedanta to the realm of practical application. When he emerged as the Mantra Drashta (Seer) of the Homa Mantra, he joined the illustrious chain of tradition Rishis, our Sanatana Rishi Parambara. By integrating Poorva Meemamsa with Vedanta Darshana, this great seer reinvigorated the Vedic-Sanatana framework with a unique modern perspective. Tragically, we, his successors, have failed to fully implement his lofty vision. Consequently, our spiritual progress remains incomplete. To realize the goals of the spiritual evolution envisioned by Gurudeva, we must put in practice the Sanatana Dharma Upasana Vidhi he outlined in Sree Narayana Smrithi.
If critics of Sanatana Dharma still assert that Gurudeva’s work does not align with Sanatana principles, it is a humble appeal that they study this priceless text, propagate it widely, incorporate it into public education, and share it with all humanity.
A Message for Humanity
Gurudevan’s teachings, rooted in Sanatana Dharma, advocate a Vedic view of life for universal harmony. His vision—articulated in texts like Sree Narayana Smriti—serves as a guiding light for humanity, transcending divisions of religion, caste and creed. Rendering his Smriti in Sanskrit underscores its universal significance, emphasizing that it is not merely intended for Kerala but for the entirety of Bharat. Like Arjuna Vishada Yogam, the Despondency of Arjuna, in Smrimad Bhagavad Gita, this Smriti also begins with disciples’ sorrow that is more than just spiritual.
प्रतिकर्त्तुमशक्तास्ते जातिशल्य निकृन्तनं |
मतमन्यत्समाश्रित्य सुखं जीवन्ति भारते || (20)
Meaning: Unable to bear the oppression of caste in Bharat, the downtrodden are joining other religions and living comfortably. This worrying question of Guru’s disciples opens the discourse of Sree Narayana Smriti. It makes us contemplate the pressing question being raised was not just concerning Kerala, but the whole nation. This, again, underscores the national importance of this timeless text and the profound spiritual and social transformation this Smriti is going to usher in the lives of millions of Hindus across the country. The modern day’s Arjuna’s dilemmas and apprehensions have been gracefully addressed and resolved through Gurudev’s insightful and timely interpretations of timeless Vedic wisdom. In this way, the Vedic order that Gurudeva proposed during his final years was not a novel discovery but a reclamation of our ancient values and principles of Sanatana Dharma. As Swami Atmananda wrote, “If the moral teachings in this work are adhered to by all, there will be no need to adopt any alternative paths for the unity of religions, harmony of faiths, prosperity, and world peace.” This declaration resolves any doubts about the “one religion” that Gurudeva envisioned and its accompanying practices.
References:
1. Sree Narayana Dharmamam or Sree Narayana Smriti by Sree Narayana Gurudevan published by Sivagiri Mutt, Varkala
2. Navajeevan Weekly, official publication by Varkala Sivagiri Mutt, Varkala
3. Complete Works of Sree Narayana Guru (Malayalam), edited by Muni Narayana Prasad.
4. Homa Mantra by Sree Narayana Gurdevan
5. Narayana Guru: Complete Works by Muni Narayana Prasad (English)
6. Satyartha Prakash by Maharshi Dayanand Saraswati
7. Rigvedadi Bhashya Bhumika by Maharshi Dayanand Saraswati
8. Sanskar Vidhi by Maharshi Dayanand Saraswati
9. Vaikom Satyagraha Rekhakal by Adv. P Harikumar
10. Complete Works of Sree Narayana Guru: edited by Prof. G. Balakrishnan Nair
11. Architects of Spiritual Renaissance by Prof. S. Gupthan Nair
12. Narayana Guru: The Prophet of Renaissance by P. Parameshwaran
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