Synopsis for discussion topic

By Proff: K.Maheswaran Nair

ADVAITAVEDANTA OF SRI NARAYANA GURU (synopsis)

Advaitaved¡nta is often conceived as a philosophy of renunciation and emancipation of the self. Swami Vivekananda (1863-19) preached about the practical utility of Vedanta. Actually, a little before the advent of the Swamiji there arose the renaissance movement of Kerala on top of which were Advaitavedantins in the main. One of the most important social reform movements was spearheaded by Sri Narayana Guru (1856-1928), the great Hindu saint and Social reformer. The Sri Narayana Dharma Paripalana Yogam (SNDP), literally the society for the propagation of the moral teaching of Sri Narayana came into being in 1903. Sri Narayana was, however, no sectarian philosopher and leader. The Guru's philosophy was Advaitavedanta. His works, both in poetry and in prose, reflect three stages. To the first stage belong the hymns of Bhakti. In the works of the second stage, we see his inner light getting brighter and brighter. Anubhutidasaka, Advaitadipika, Svanubhavagiti and such other works reflect this stage. The Kundalini Pattu is a poem explaining, as far as words can do, the mystic experience of one's identity with the Absolute, detailing the six steps of the Yogasadhana of Patanjali the author of Yogasutra. The Brahmavidya Pancaka, Darsanamala, Atmopadesa sataka, Advaitadipika, Daivadasaka and Vedantasutra are the most authoritative of his philosophical writings. The works of the Guru are full of Upanisadic ideas which basically are idealistic and advaitavedantic . The aphoristic statements, especially of the last years of the Guru, represent the third stage of compositions.

Advaitavedantic logic

There is a widespread impression that in Advaitavedanta there is no reality for the world. The world is considered as mithya in Advaitavedanta. However, mithya and unreal have to be understood distinctly. Practical reality of the world and its mithyatva go together. Hence, society and its problems are realities which can be subjected to fruitful discussion and practical solution. There is no denying the fact that Sri Sankara supported all discriminations. This was done by easily sidetracking the Advaitavedantic theory of the practical validity of worldly transactions. At such moments, the stress was simply shifted to the absolute reality. Sankara could substantiate the denial of right to Sudras and women in the matter of learning the Vedas as well as being initiated into the path of the Vedanta. But this does not mean that this is the only possible way of applying Advaitavedanta to social needs. There is another logic implied in the very same Advaitavedanta of Sankara and others. It was this logic that was searched, brought to light and practised by Swami Vivekananda, Chattambi Swamikal and Sri Narayanaguru.

Sri Narayana's slogan

One in kind, one in faith,
One in God is mankind
Of one same womb, one same form
Difference none there is at all

was in strict conformity with Advaitavedantic logic. The Guru's Vedanta could act as a guide in organizing the numerically strongest non-caste Hindu community of Kerala and equipping them with intellectual weapons for fighting against such social evils like untouchability.