7.

Narrate the struggle of Sri Narayana Guru in effecting the change in the minds of the people against the unjust system perpetuated by the Caste system. 4.3 10. What is the commendable contribution of Sri Narayana Guru to the Society? 4.3 11. What was the effect of the new identity obtained by the Eezhava (all the lower casts included) community through the life struggle of Sri Narayana Guru? 4.3 Introduction Narayana Guru the initiator of a non-violent social revolution in the late 19th century was born in a low caste Ezhava community on August 20, 1854 to Madan Asan and Kuthiamma in Chempazhanthi, a remote village near Thiruvananthapuram. He was known as Nanu during his formative years. His village School had recognized his intellectual caliber. As a contemplative lad he used to visit temples, were sacred ashes on forehead etc. Later he turned out to be a yogi, poet and a social reformer. Mahatma Gandhi and Rabindranath Tagore were impressed by his work and the dedication to the society. Even though he was married, his marriage ended abruptly due to his itinerancy in search of the Absolute. After his enlightenment, he dedicated his life for the up-liftment of the downtrodden. He protested very peacefully with no criticism or grudge. So he was called as Loka Guru by the entire state. Works
Sree Narayana Guru had written many books in Sanskrit, Malayalam and Tamil. He also translated certain works. There are about 63 books now available and published. These books could be categorized into five. They are (1) Devotional Songs (2) Philosophical Books (3) Books of Proclamations (4) Translations and (5) Prose

Contemplative Life
Prior to his contemplation, he travelled in length and breadth spending most of his time for mediation and thought. He had interacted and lived with many types of people. He learned the philosophies of Vedic, Dravidian, Christian, Islamic and other well known faiths and acquired excellent knowledge in Ayurveda. He undertook penance in Pillathadam at the hills of Maruthwamalai in Tamil Nadu for years sustaining himself mostly on berries, tubers, leaves and water from mountain brooks. He came out self realized and decided to serve the society.

The Nature of Kerala Society at Gurus Time When Swami Vivekananda visited Kerala, he had remarked about the state as a lunatic asylum, because of the then prevailing caste discrimination and untouchablity. Accordingly Kerala was divided on the basis of lower caste-Avarana; upper caste-Savarna and maintained strict untouchability. The lower castes were exploited socially, politically, economically and religiously. The Nair had to maintain 16 feet distance from Nambudiri, an Ezhava, 64 from Nair, pulaya and Pariah 30 feet from Ezhava. Socially- lower caste were not allowed to cover their bodies, were not allowed to use the public and temple roads, public wells, have to keep distance when a higher caste comes across, had to served the higher caste; The status of women both upper and lower caste were miserable, because they were sexually abused by men of higher caste. Chastity was forbidden to them. No educational rights and were not permitted to speak cultured language. They were denied the right to
construct a house of their own choice, to wear decent clothes to cover nakedness or to wear jewelry made of gold and silver. 1

Political- the ruling people were the higher castes like Brahmins and Nambudiris; avaranas had to abide by what was commanded; no civil rights, no freedom of thought and expression; no political privileges. Economical; heavy taxes were laid on them for instance the toddy tappers, washer men, carpenters, potters, basket makers; also for violating rules they had to pay fine. Feast day celebrations were at the expense of the lower castes, no employment rights, and no permission for large scale business. Added to all these burden of unjust taxation, if any lower caste woman wanted
to cover her breasts she was required to pay tax, called Mulakkaram (breast tax).

Religious;

To worship Shiva, Parvathi, Ganesha, Subrahmanya, etc. was the prerogative of the Savarnas, who also controlled state authority, temples and power gradually became synonymous. On the other hand, the Avarnas were not allowed to worship these deities, not even to come within the compound-wall of these temples, but their offerings in cash were shamelessly accepted. They were allowed to worship only inferior local deities like chathan , madan, yakshi etc. The mode of worship was also different. The Savarnas conducted their worship in a sober way, with offerings of flowers and fruits and delicious food items. The Avarnas offered crude items like animal blood, roasted bran, liquor, and other intoxicating substances. After the ritual of worship, they consumed these items as sacramental food. This was certainly an instrument to keep their morals at a low level, to induce the feeling of inferiority and self pity in them, so that they will never think of equality with their masters, and be content to remain permanent underdogs.

Dynamics of Gurus Teachings Being the victim of the social stratification of Kerala, Guru had undergone a tremendous change in his life. As an enlighten being, Guru taught many principles for the social transformation. Some of his teachings are the following One caste, One religion, One God for Man; Whatever
be the religion of Man, it is enough if it makes him virtuous; Ask not, say not, and think not, caste; Acts that one performs for ones own sake should also aim the good of others; Liquor is poison, make it not, sell it not, drink it not; Gain freedom through education; Gain strength through organization; Gain prosperity through industry.

Contributions of Sree. Narayana Guru to Society His very life and teaching itself was a contribution which had inspired quite many masses to think differently and then to participate in their freedom struggle to get their rights and human dignity. 1. Establishment of institutions One of the main contributions of Guru was establishing institutions for teaching and motivating people. The institutions of Narayana Guru traditions are threefold; SNDP-the Sri Narayan Dharma Paripalana Yogam, SNDS-Sree Narayana Dharma Sangham, SNG- Sree. Narayana Gurukula. These institutions were instrumental in creating awareness in the minds of people of their enslavement and social oppression. Also they served for the spiritual, moral, social and economic uplift of the masses. The mission of these institutions are Education, cleanliness, Devotion to God, Organization, Agriculture, Trade, Handicrafts, Technical training. Promotion of women welfare, status and their spirituality also were high agenda of these institutions. 2. Moral re-construction The Avarnas were known for making and drinking liquor; also other intoxicating substances and offered them to their deities. After the ritual of worship, they consumed these items as sacramental food. This was certainly an instrument to keep their morals at a low level, to induce
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the feeling of inferiority and self pity in them, so that they will never think of equality with their masters. The avaranas were also made to believe that it was Gods design for them. Hence Guru undertook the task of conscientizing them through his teaching as, Liquor is poison, make it not, sell it not, drink it not. Therefore Gurus persuasion to stop making liquor and drinking is another remarkable move, in order to raise their moral standard and status in the society. 3. Temple Reformation Temples are at the heart of Hindu religious life because it brings devotees closer to the divine. But in reality, Temples were the instruments to perpetuate caste hierarchy and discrimination in Kerala at that time. Since temples were the main culprit in subjecting these people to oppression and misery, Guru thought that the very same temples must be used to resurrect them. Therefore he consecrated first Shiva temple at Aruvipuram saying that he has installed only Ezhava; Murukkumpuzha idol with an inscription aum carving words such as Truth, Righteousness, Love, and Compassion. It meant God lives everywhere. Mirror installation to reveal the identity with Atman and Brahman; and finally lamp installation that God is light and let light be spread. This endeavor was to bring equality, to remove ignorance and the capacity to think and behave. 4. Spiritual Elevation
To worship superior Gods was the prerogative of the Savarnas, and the Avarnas were allowed to worship only inferior local deities like chathan , madan, yakshi etc. Thus the Temples became the exclusive domain of priesthood and upper castes. So, the Avarnas who were forced to live in humiliating conditions. In order to put an end to the worship of inferior and superior Gods and differences in sacrifices, Guru trained Avarnas in rituals of worship and appointed them as Archakas in the temples consecrated by him; especially young Avarna boys who had some lenience towards spirituality. Thus Guru elevated the spiritual practices and the made the religious worship as a right to worship the God of their choice. Guru was also concerned about the Spirituality of women. To give them an opportunity

to listen and read Scripture and to enter in religious worship, he initiated Sanyasadeeksha, Dharmapalana Mattoms an institutions to train women in spiritual life. 5. Equal Education Guru was convinced that education is a better means of empowering people and to remove the ignorance. So he stated educational institutions in and around the temple campus. It had contributed to raise the literacy level of the Avarans in Malayalam, Tamil, Sanskrit and English. He also promoted girls education strongly. Along with education, he also had started selfemployment schemes like cottage industries like weaving, coir making, and mat making for income generating and to manage house hold requirements. He powerfully persuaded the education of women both elementary and higher education. To avoid the discriminative feeling between the upper caste and lower caste, to promote quality in training of women, Guru had begun Sree. Narayana Vidyarthini Sadanam and other hostel facilities. 6. Modernization of Marriage Narayana Guru attempted at the internal cleansing of community from all sort of customs and expensive rituals especially that was related to women like mock marriage, announcement of puberty for girls; rituals in the seventh month of pregnancy, because these rituals accompanied a heavy financial burden. He also forbade the dowry in order to modernize the marriage. He insisted that the proposed couples should talk and understand each other. The marriage should be performed after getting their consent in a very simple inexpensive way 7. Unity of Religion According to Narayana Guru Genuine religion teaches us to be one with the Absolute. Based on this idea, he proposed to have One caste, One religion, One faith, for humanity. He says that
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all religions are for the salvation of mankind. So in essence all religions are one, because religions are only guide in mans quest to seek supreme. So whatever be the religions man must be good. So religions should become an instrument to divide, but to unite especially people of different faith, race, culture and caste.

(You may write the above introductory part for the rest of questions) Struggles of Narayana Guru against Caste System 1. Guru convinced people to believe that caste discrimination had the sanction of religious Scripture and the interpretations given by the upper caste. So he organized Guru Kula system and learning of Sanskrit in order to read the Scripture and then to have a proper understating of religion. Besides he gave discourse to conscientize people of their ignorance and take effort to come out of it. For the spiritual well being of women-folk, he initiated institutions such as Sanyasadeeksha, Dharmapalana Mattoms. 2. To impart ethical and spiritual values as well as for social and economic uplift of the masses, he opened associations like SNDP-the Sri Narayan Dharma Paripalana Yogam, SNDSSree Narayana Dharma Sangham, SNG- Sree. Narayana Gurukula. These institutions were instrumental in creating awareness in the minds of people of their enslavement and social oppression. 3. He preached about anti-caste system in order to eliminate from the mind of the people. He said, Ask not, speak not, think not caste. So he encouraged inter-caste marriage and intercommunal feeding through organizations. 4. To up-root untouchablity and caste inequality, he did not undertake forced temple entry, instead he consecrated new temples open for all with the purest and most beautiful forms of worshipping. The deities installed were also equally beautiful, meaningful and educative like the (Ezhava) Shiva idol at Aruvipuram; Murukkumpuzha idol with an inscription aum carving words such as Truth, Righteousness, Love, and Compassion, to refer God lives everywhere. Mirror installation to reveal the identity with Atman and Brahman; and finally lamp installation that God is light and let light be spread. 5. To eliminate Savarana Supremacy of priesthood, he installed the deities and consecrated temples. Through this he wanted to communicate that caste discrimination is not God made, but man made, that too owing to mans ignorance. 6. Vaikam Satyagraha as the first systematically organized agitation to secure the rights of the depressed classed, aimed at the establishment of hanuman right to make use of the public roads around the temples. It also helped to refuse to pay ruthless takes for building houses, for wearing ornaments, foot wear, for women breast tax, for barber, toddy tapper etc. Guru had complete consent and active participation in this exercise. 7. The best way to eradicate caste, he thought was through education, so he insisted on the importance of universal education, so he by himself, took initiatives to start English School and Sanskrit school. There were also teachings undertaken in the premises of the temples. He supported for Girls education, so he opened for them Schools , colleges and hostel facilities etc.

8. He also changed the structure of the temples and made them more air and light passing for conducive worship. He put an end for blood sacrifices and other intoxicated offerings like liquor. This enabled from spending money on unnecessary feast day celebrations. 9. He prevented customs and rituals that are women related like mock marriage, announcement of puberty for girls; rituals in the seventh month of pregnancy, because these rituals accompanied a heavy financial burden. This also reduced using women as object of lust. The New identity of the Ezhavas Social identity would be the identity of being treated as human beings, approachability, right to mingle with all castes and speak the language of the other. Literate and knowledgeable person. Political identity can be the Freedom of speech, expression, freedom to walk in the public roads etc. Economically: Employed; to run ones own business, to become an economically well to do. Religious identity: They were also the children of God and not cursed ones. The identity of being morally and spiritually sound and then to enjoy the equality and commend respect; the freedom to worship the god of their choice.