Kerala Chief Minister Pinarayi Vijayan’s article titled “Sree Narayana Guru: He Was Not a Proponent of Sanatana Dharma” was, in fact, an edited excerpt of a speech he delivered during the inaugural ceremony of the Sivagiri Pilgrimage on December 31. His speech, regarded by many as controversial and irreverent, was met with a strong rebuttal from none other than Swami Sachidananda, head of the Sivagiri Mutt, which was founded by Sree Narayana Gurudev.
In his rebuttal published in a Malayalam daily, Swami Sachidananda highlighted that Sree Narayana Guru himself, in a message to the Sree Narayana Dharma Paripalana (SNDP) Yogam—established by Dr P Palpu with the Guru’s blessings—emphasised the propagation of Sudha Hindumata Siddhantas, or the pure doctrines of Hindu Dharma. Thus, the Chief Minister’s alleged attempt to sow the seeds of sectarianism in Kerala was decisively countered by the leadership of the Sree Narayana movement, upholding the Guru’s original vision and teachings.
Countering CM’s Falsehood
The propaganda machinery of the Communist Party of India (Marxist), often bolstered by State apparatus, has repeatedly propagated the false narrative that Sree Narayana Guru was opposed to Sanatan Dharma. In truth, during a period when Sanatan Dharma was in decline due to social inequalities, untouchability and casteism, it was Sree Narayana Guru who emerged as the guiding light of Hindu reawakening in Kerala. His literary works were deeply rooted in Sanatan Dharma and dedicated to its deities, such as Sri Ganesh, Sri Kartikeya, Kali Mata, Durga Mata and Bhagwan Parameshwar.
Guru’s greatest contributions, including Atmopadesha Shatakam, Advaita Deepika, Darshana Mala, and his translation of the Isavasya Upanishad, were profound expositions of Advaita philosophy and Vedanta, inspired by Adi Shankara. To label him an opponent of Sanatan Dharma is nothing short of ignorant or fanatical.
Agenda to Segregate Society
This misrepresentation seems to be a calculated attempt to align Sree Narayana Guru with figures like EV Ramaswamy Naicker, a distortion that began only recently. It forms part of a divisive agenda spearheaded by the I.N.D.I. Alliance and its affiliates, with figures like Stalin and Pinarayi Vijayan at the forefront. Their strategy aims to fracture society along religious and caste lines.
Kerala Chief Minister’s intentions appear to have been driven by a desire to stir unnecessary controversy and sow discord among Kerala’s Hindus, particularly at a time when their sense of unity is visibly strengthening.
A closer look at Sree Narayana Guru’s life and works reveals that he was a proponent and restorer of Sanatan Dharma, which is now disregarded as Brahmanism by the Leftists. His renowned text, Sree Narayana Smriti, a modern-day Smriti codified by Gurudev based on the Vedas, unequivocally underscores his objectives. This work bears a striking resemblance to Maharshi Dayananda Saraswati’s Satyartha Prakash in its themes, including eradication of the caste system, supreme authority of the Vedas, efforts to modernise Manusmriti, and promotion of Vedic practices such as the Pancha Maha Yajnas.
The critics of Sanatan Dharma, desperate to portray Gurudev as opposed to the Vedas and its principles, have utterly failed to present any evidence—be it from his speeches or writings—that supports their claims. In fact, no record exists of him ever speaking or writing against the Vedas or the foundational tenets of Sanatan Dharma.
On the contrary, Gurudev’s efforts were directed toward integrating local religious communities into the broader fold of Sanatan Dharma and introducing Vedic practices into the lives of socially disadvantaged groups. His meeting with Arya Samaj leader Swami Shraddhanand in 1925 is worth to be highlighted in this context. During their interaction, Gurudev composed a mantra in the style of a Vedic hymn, known as Homa Mantram, and encouraged Arya Samaj sannyasins to incorporate it into their Agnihotra rituals held at his Sivagiri Mutt. He frequently expressed admiration for Maharshi Dayananda in his speeches and dialogues, even declaring at an all-faith conference at his Advaita Ashrama in Aluva in 1924 that Maharshi Dayananda had set a standard for all religious leaders to emulate.
Turning again to Sree Narayana Smriti, this text alone dismantles nearly every accusation made by Pinarayi Vijayan against Gurudev. It stands as a profound affirmation of Gurudev’s unwavering dedication to Sanatan Dharma and its timeless values. Pinarayi Vijayan misrepresented Sree Narayana Guru’s famous teaching, “One Caste, One Religion, One God” and “the gist of all religions is the same,” to argue that the Guru had no affiliation with any religion. However, Gurudev himself clarified that this teaching was not new but aligns directly with Bhagwan Krishna’s words in the Bhagavad Gita: Mama vartmanuvartante manushyah partha sarvashah (Everyone follows My path, knowingly or unknowingly, Oh son of Pritha), the verse that forms the cornerstone of Sanatan Dharma.
Gurudev further elaborated on this concept during a speech at the 25th anniversary celebration of the SNDP in Pallathuruthi, stating that Sanatan Dharma is the religion that embodies the ideals of “One Caste, One Religion, and One God.” This unequivocally ties his teachings to the core principles of Sanatan Dharma, contrary to Pinarayi’s misinterpretation.
Propagating Dravidian Model
Pinarayi Vijayan has also claimed that Sree Narayana Guru was opposed to Ashrama Dharma. However, he would do well to study Guru’s Sree Narayana Smriti, a work in which four chapters are devoted to teaching the importance of practicing Ashrama Dharma. In one of these chapters, which elaborates on the Pancha Maha Yajnas, Gurudev warns humanity of the spiritual downfall that awaits those who fail to perform these essential Vedic rituals and practices.
If this is not Sanatan Dharma, what else could it be called? If Pinarayi still believes that the teachings in Sree Narayana Smriti do not embody the values of Sanatan Dharma, then why does he not encourage his party members to embrace it? Why does he not advocate for its inclusion in the school curriculum?
Pinarayi has also accused King Marthanda Varma of establishing a so-called “communal” Dharma State in erstwhile Travancore. In sharp reply to Pinarayi, Sree Narayana Smriti begins by extolling Kerala as a Dharma Rajya and Dharma Samsasthanam—terms that explicitly describe it as a Dharmic State!
These glaring contradictory statements, blatant lies and fabricated claims form part of a calculated effort by CPI(M) to propagate a Dravidian model anti-Sanatan Dharma movement in Kerala. However, they are deluding themselves if they believe they can recast Sree Narayana Guru as a Kerala equivalent of EV Ramasamy Naicker (EVR).
Gurudev in fact envisioned a global movement of Sanatan Dharma under the aegis of the Sree Narayana organisations. His famous works including ‘Sree Narayana Smriti’ bears testimony to that vision. He once said, “I believe it would be beneficial for the organisation (Sree Narayana Movement) to explore potential synergies and collaborations with all those who believe in the principles of Sanatana Dharma.” (Sree Narayana Guru Vaikhari)
In this context, it is essential to examine how Sree Narayana Guru was perceived by the Communists in earlier times. EM Sankaran Namboodiripad, former general secretary and ideologue of the CPI(M), often snubbed Sree Narayana Guru and his Sanatan Dharma movement as nothing more than bourgeois ideals. In an article titled “Narayana Guru—Today”, EMS dismissed Guru’s teachings as irrelevant, remarking, “I do not believe Swami’s messages alone can solve the problems of today’s Kerala.” Notably, he refrained from addressing him as ‘Gurudev’ and suggested that the Sree Narayana movement could only retain its relevance by aligning itself with the Communist movement.
Disrespecting Gurudev
EMS’s perspective in the 1950s underscores his recognition of the deep Sanatan Dharma roots in Gurudev’s teachings, which he sought to supplant with Leftist ideology. This reveals a deliberate attempt to reinterpret and co-opt the Guru’s legacy in service of political ends, rather than honouring the spiritual and philosophical foundation of his work.
Reflecting on Pinarayi Vijayan’s professed devotion to Sree Narayana Guru, one cannot overlook the series of disrespectful actions that reveal a stark contrast. In 2023, at Kannur Sree Narayana College, he refused to stand during Gurudev prayer, even as everyone on the dais and in the audience rose in reverence. Furthermore, he openly mocked an MLA who chose to take the oath in the name of Sree Narayana Guru.
The list of Guru’s contributions to fostering Hindu unity in Kerala is as vast as the instances of disregard shown by Communist leaders toward his legacy. Yet, despite these provocations and my strong objections to such divisive propaganda, the people of Kerala often see these controversies as an invitation to delve deeper into Gurudev’s profound works on Hindu deities, the Vedas, and philosophical teachings.
Ironically, these politically motivated and short-sighted controversies instigated by leftist factions are likely to backfire. They serve to strengthen Hindu unity in the long run by inspiring a greater understanding and appreciation of Sree Narayana Guru’s timeless teachings and vision.
