Sri Narayana Guru’s all-religious conference was a groundbreaking intervention that reimagined the essence of religion, moving beyond mere tolerance, said noted social critic Sunil P. Elayidam. He was delivering the Vakkom Moulavi Memorial Lecture organized by the Vakkom Moulavi Memorial and Research Center (VMMRC) on the theme “All-Religious Conference and Unity of Religious Feeling.” Sunil emphasized that the conference was not a spontaneous event; Guru’s philosophical outlook and earlier interventions reflected his preparedness for such a gathering. While the deteriorating communal situation following the Malabar Rebellion may have provided immediate context, Guru’s vision extended far beyond the moment, anchored in a long-term aspiration for humanity.
Sunil highlighted that the principle of Palamatasaravumekam (The essence of many religions is the same) played a critical role in shaping modern Kerala, much like the establishment of the Aruvippuram Pratishtha. Narayana Guru did not perceive religion merely as an institution or ritual but as a living ethos, fostering interactions that enabled the complementarity of different faiths. His intervention marked a radical departure from the dominant religious discourse of the time, which was characterized by self-assertion and the refutation of other faiths. Instead, Guru charted a corrective path toward unity, transcending the idea of religious brotherhood to envision a singular, unified religion—a concept that became central to Gurudarshan.
Reflecting on Guru’s philosophy, Sunil noted the shift from the slogan ‘One caste, one religion, one God for man,’ famously modified by Sahodharan Ayyappan to ‘No caste, no religion, no God for man,’ a revision that Guru accepted. While some interpreted this as a testament to Guru’s rationality, others claim he upheld Sanatana Hinduism, portraying him as a Hindu saint. This narrative has long been propagated by communal forces, and a new wave of critics echoes this argument, attempting to align Guru with casteism and Brahminical values.
However, such interpretations obscure the depth of Guru’s religious vision. Guru did not reject religion but maintained a categorical stance against caste, defining ‘caste’ as the ‘human race.’ His understanding of human unity was not abstract or metaphysical but rooted in the tangible, physical reality of the body. This perspective acknowledged the social, historical, and material dimensions of caste, challenging any attempts to idealize or abstract the system.
Guru’s conception of ‘a religion’ involved a critical engagement with both the historical life and ethical framework of religion. He addressed religion as a social and physical institution while simultaneously articulating its ethical dimensions. By distinguishing these layers and critically engaging with them, Guru formulated a comprehensive religious philosophy that redefined the boundaries between religious practice and ethical living.
A striking instance of Guru’s approach is his speech delivered on July 16, 1916, at the inauguration of Keshavan Mestiri’s building in Kollam. In this address, Guru offered profound insights into his religious philosophy. He stated:
We have no special affiliation with any currently practiced religion. We have not established a separate religion. All religions are acceptable to us. We have established some temples at the request of Hindus. Similarly, we are happy to assist Christians, Mohammedans, and others in accordance with their needs.
Guru further emphasized that no one should claim their religion as the sole truth while dismissing others as false, and stressed the need to prevent religion from dominating social affairs or vice versa. This speech reflects Guru’s belief that religion is fundamentally a matter of the mind, not merely an expression of divine imagination. His endeavour was to disentangle religion from metaphysical confusion and situate it as a social and historical institution grounded in ethical values.
Sunil concluded by drawing parallels with Vakkom Moulavi, who similarly placed religion within a broader socio-historical framework, focusing on its inner core rather than viewing it as a passive ritualistic system. Moulavi’s participation in the all-religion conference of 1924, alongside other leaders, signalled a shared commitment to a vision that embraced humanity as a whole.
The Vakkom Moulavi Award 2024 was presented to senior media personality Shri T.J.S. George at the function held at the TNG Fourth Estate Hall, Thiruvananthapuram Press Club. Samakalika Malayalam Weekly Editor Saji James accepted the award on behalf of T.J.S. George from Elayidam.
Receiving the award through his colleague, T.J.S. George in his message remarked that Vakkom Moulavi stands as one of Kerala’s unsung renaissance heroes and a pioneering journalist whose contributions remain largely unrecognized. Yet, his influence and significance continue to resonate through time, and this gathering serves as a testament to that enduring legacy. Some may find it surprising to call him a journalist, George noted. Swadesabhimani Ramakrishna Pillai is often celebrated as the bold editor who ‘created’ him. However, Moulavi was not merely the proprietor who managed the press and granted freedom to editors—he was, in his own right, a vigilant and principled journalist who shaped the editorial direction.
Vakkom Moulavi’s life and work played a significant role in establishing journalism as a profession grounded in integrity, inspiring my generation and those before and after me. A journalist must never compromise on honesty; if forced to do so, it is better to leave the profession altogether.
George expressed his appreciation for the efforts of the VMMRC in deepening the understanding of Vakkom Moulavi’s legacy. He concluded by saying he felt homered to receive this award, which bears the name of such a remarkable figure.
TJS George has made significant impacts internationally. His illustrious career spans notable publications, including Far Eastern Economic Review, The Free Press Journal, Asiaweek, The New Indian Express, etc. In 2011 he was awarded Padma Bhushan.
Chairing the session, writer and senior journalist Shri G. Priyadarshanan remarked that Vakkom Moulavi was an extraordinary figure, unmatched by any contemporary parallel. His steadfast commitment to ethics, boldness, and sense of fair play set him apart. Priyadarshanan shared that after reviewing many of Moulavi’s writings, he was struck by the absence of sectarian bias. Moulavi’s vision extended beyond narrow divisions, embracing the broader concerns of humanity and the collective well-being of the world. This, Priyadarshanan noted, cemented Moulavi’s place as a pioneer in Kerala’s renaissance.
K.M. Seethi is Director, Inter University Centre for Social Science Research and Extension (IUCSSRE), Mahatma Gandhi University (MGU), Kerala. He also served as ICSSR Senior Fellow, Senior Professor of International Relations and Dean of Social Sciences at MGU.
