This slide set is part of a series of lecture modules on the Life and Philosophy of Narayana Guru. This module supports the in-class lecture on the last days of Sree Narayana Guru and his Mahasamadhi, which occurred on 20 September 1928. All Rights Reserved by NPHIL Canada. For academic usage contact info@nphil.org.

1. Compiled by
Sujit Sivanand
For NPHIL Canada
September 2014
‘The Mahasamadhi’
Of Narayana Guru
2014 © NPHIL Canada

2. PREFACE
These basic lessons, on the Life and Philosophy of Narayana Guru, are built on
information from reliable published sources and various literary compositions
authored by Narayana Guru during his lifetime (1856-1928).
The structure and content of this series of lessons are principally based on the
prescribed text ‘The Philosophy of Narayana Guru’ authored by Guru Muni
Narayana Prasad, the presiding guru and head of the Narayana Gurukula
Foundation. The contents from chapters in the book, corresponding to each of these
slide-sets, have been enhanced with diagrams, images and other explanatory
methods to facilitate usage as teaching aid by NPHIL centres and universities.
Explanations in these slide-sets are kept at a high-level, assuming that the slides
are meant to aid in the delivery of lessons in a lecture room environment. When
used in self-study, it is recommended that these slides are duly read in conjunction
with the prescribed text or referenced books.
NPHIL expresses its profound gratitude to the Narayana Gurukula Foundation for
the support and guidance extended in the creation of these lessons.
Sujit Sivanand
September 2014

3. LIFE AND DEATH
Life
Life on Earth is our co-habitation of the planet with relatives,
friends, acquaintances and the rest of nature. Pursuit of our
interests, goals and hopes forms part of life.
Societies that traditionally believe in after-life (elsewhere), or
rebirth, tend to give lesser importance to death.
The knowledge and belief that there is only this life to be lived puts
great emphasis and value on our lives.
The word ‘death’ is often feared, discomforting, enigmatic, and
therefore many people choose not to talk or think of ‘death’.
Source: Guru Nitya's book ‘Maranamenna Vaathilinappuram’ – Beyond the Door of Death

4. LIFE AND DEATH
Death
Why do humans fear death?
Firstly, due to its certainty. Death – we all know is inevitable.
Secondly, due to uncertainty of the timing of an event that we are
certain of it impending occurrence.
The fear or discomfort arises due to the combination of a certainty
and an uncertainty.
Death is equally certain for those that both welcome the event and
for those that fear the event.
Source: Guru Nitya's book ‘Maranamenna Vaathilinappuram’ – Beyond the Door of Death

5. REFERENCES TO DEATH
Samadhi and Mahasamadhi
In the Indian tradition, the death of sanyassins (ascetics),
distinguished yogis and other famed individuals are often referred to
Samadhi or Mahasamadhi.
The causal usage of these two words are often without a deeper
understanding of these two terms - Samadhi and Mahasamadhi.
The intent of the usage of the two words to refer to an individual’s
passing implies that - death has occurred ending the mortality of the
individual, and turning that entity into a state of immortality.
Source: Guru Nitya's book ‘Maranamenna Vaathilinappuram’ – Beyond the Door of Death

6. SAMADHI
Samadhi: Is a state of intense concentration achieved through
meditation. In Yoga Shastra this is regarded as the stage at which
union with the Self (Brahman) or Absolute is attained. Samadhi is
the ultimate goal of yoga.

7. PATANJALI’S YOGA SUTRAS
Samadhi:
In Patañjali's Yoga Sutras, eight steps are given as a progressive
discipline to realize the truth of the Self and to actualize the
equipoise of the three modalities of nature*.
The ultimate goal is the attainment of aloneness. There can be
degrees of perfection in the final attainment. This can be determined
by making a close study of the state of absorption/Samadhi one
gets.
Source: Guru Nitya's Pranayama book and other references.
*Note: Three modalities of nature being birth, sustenance of life, and death. The cardinal modality
marks the beginning of a distinctive entity in nature, and the power of initiation. The fixed modality
corresponds to the middle of life and the power of sustaining. The mutable modality represents the
end of the entity and the power of change. In India these modalities are iconographically represented
by divine triad, Brahma, Vishnu and Shiva.

8. YOGA
Samadhi:
Samadhi can be considered as the last of eight steps in the Science
of Union - Yoga.
•Yama – restraints
•Niyama – observations
•Asana – posture
•Pranayama
•Pratyahara - withdrawal
•Darana – value retention
•Dhyana – meditation
•Samadhi – union with the Absolute (silence).
Source: Guru Nitya's Pranayama book.

9. SAMADHI
Samadhi:
Man is capable of looking both outward and inward.
When he is deeply turned inward, all his organs of action become
stilled. Even the senses of perception withdraw from objects of
interest. Memories associated with the world of the senses do not
disturb the peaceful surface, and the mind becomes calm, like a sea
without waves.
For a certain period of time, the causal consciousness, which
creates modulations of mind, suspends its function. The world,
which is reflected in our mind with ‘names and forms’ within the
framework of a time-space continuum, merges into the mind-stuff*.
Source: Scott Teitsworth’s discussions.
*Mind-stuff : The elemental material held to be the basis of reality and to consist internally of the
constituent substance of mind and to appear externally in the form of matter

10. DARSANAMALA – Garland of Visions
Apavada
Darsanam
Asatya
Darsanam
Maya
Darsanam
Bhana
Darsanam
Jnana
Darsanam
Bhakti
Darsanam
Yoga
Darsanam
Adyaropa
Darsanam
Nirvana
Darsanam
Karma
Darsanam
2014 © NPHIL Canada

11. NIRVANA DARSANAM
Exiting the physiological world (Vision by Emancipation).
Going out of this world is like a lamp going out without oil,
or a dewdrop sinking into the sea, as with the Buddhists. Here, we
take a more scientific approach. This is the final form of spirituality,
the final trick.
Thus, Nirvana Darsana touches the same ground of a dying man;
not physiologically, but the spiritual man.
Source: Darsanamala – 10 Intro by Nataraja Guru

12. NIRVANA DARSANAM
Exiting the physiological world (Vision by Emancipation).
The implications of death are seen contemplatively. Eschatology* is
the contemplative term of life. One who attains Nirvana: how does
he act? Narayana Guru enumerates the kinds of Nirvana, but with
peculiarities .
Source: Darsanamala – 10 Intro by Nataraja Guru
*Eschatology: a part of theology concerned with what are believed to be the final events of history, or the ultimate
destiny of humanity. This concept is commonly referred to as the "end of the world" or "end time".

13. NIRVANA DARSANAM
Exiting the physiological
world (Vision by
Emancipation).
Narayana Guru enumerates
the kinds of Nirvana, but with
peculiarities of conditioning.
Source: Darsanamala – 10 Intro by Nataraja Guru
PURE – NOT
CONDITIONED
NORMALISED
IMPURE – CONDITIONED BY
INSTINCTS, PROMPTING ACTIONS
FOR OWN BENEFITS.

14. FOUR LEVELS OF JNANINS
1. Brahmavid
“Established in the Absolute, a knower of the Absolute,
By the fire of wisdom having burnt everything up,
Aiming at the good of the world,
Performs action according to what is considered as right.”
The normal Brahmavid (Brahman-knower, or knower of the
Absolute.) does action according to what is right: this is the first
rung. He is wandering because he still has vitality left.
Source: Darsanamala – 10.5

15. FOUR LEVELS OF JNANINS
2. Brahmavid-varaH
“He who renouncing all action,
Always established in the Absolute,
Continues the course of the bodily life,
In the world - he is the elect knower of the Absolute.”
The superior knower of Brahman is the Brahmavidvarah.
There is no social service here, he is beyond that: a superior man.
Social work is only permitted to the beginner.
Source: Darsanamala – 10.6
.

16. FOUR LEVELS OF JNANINS
3. Brahmavid-varIyAn
“He who being informed by another is able to know,
But he himself does not know-
He is the more elect, who always
Enjoys absorption in the Absolute.”
Here, he does not even eat unless told to or reminded. "Here is food
- eat it": “ I do not know this food - eat it yourself or take it away”
.
Source: Darsanamala – 10.7.

17. FOUR LEVELS OF JNANINS
4. Brahmavid-variShThaH
“He who by himself does not know anything,
And even when made to know, knows not -
Such a one, always void of activity,
The most elect, is the Absolute alone in itself.”
Source: Darsanamala – 10.8.

18. TYPES OF SAMADHI
Samadhi:
Savikalpa - The state is so named because mind retains its
consciousness, which is why in savikalpa samadhi one can
experience guessing (vitarka), thought (vicāra), bliss (ānanda) and
self-awareness (asmita).
Asamprajñata - is a higher awareness state with absence of gross
awareness.
Nirvikalpa - This is the highest transcendent state of consciousness.
In this state there is no longer mind, duality, a subject-object
relationship or experience. In this condition nothing but pure
awareness remains and nothing detracts from.

19. MAHASAMADHI
Samadhi: Is a state of intense concentration achieved through
meditation. In Yoga Shastra this is regarded as the stage, at which
union with the Self (Brahman) or Absolute is attained. Samadhi is
the ultimate goal of yoga.
Mahasamadhi: A realized yogi’s conscious departure from the
physical body at death.

20. GURU’S MAHASAMADHI
Narayana Guru entered Mahasamadhi (the Great Silence) on
Thursday 20th of September of the year 1928 of the Christian
era; or 5th of Kanni of the year 1103 of the Kollavarsham* era.
*Kollavarsham is the Malayalam calendar followed in Kerala (erstwhile Travancore)

21. BACKGROUND EVENTS
Isolation: From the time of nominating Bodhananda Swamikal as
the spiritual successor in 1925, certain negative vibes against
Narayana Guru started to surface.
Legal Will & Testament: In 1926 Narayana Guru executed his
Legal Will and Testament bequeathing all the spiritual and property
assets (temples, ashrams, schools etc.) to Bodhananda Swamikal
as his legal successor. This commenced a legal battle with SNDP
Yogam that laid a claim on the assets. The Guru had legal impunity
bestowed upon him by the Travancore royals (in 1904).
Flight from Travancore: In 1927 Narayana Guru moved to Ceylon,
with the intention of not returning to Travancore or India. His travels
through Ambasamudram and Vidyananda Swami’s recollections of
the Guru’s regrets are recorded in the biography by Murkoth
Kumaran.

22. BACKGROUND EVENTS
Return to Advaitashram: At the insistence of many devotees who
went over to Ceylon to plead for the Guru’s return, in particular
A.K.Govindan Channar (Alummoottil -Govinda Das), the Guru
agreed and returned to Travancore.
Illness: The Guru’s health had deteriorated over the period and
more specific problems like hernia and prostate enlargement had
begun to trouble him.
Formation of the Dharma Sanghom: It was the Guru’s long time
desire to establish a monastic order dedicated to propagating his
unitive philosophy On 11 January1928 when his health was weak
and during his stay in Trichur, the Sree Narayana Dharma Sanghom
was officially formed under the leadership of disciples Bodhananda
Swamikal and Swami Dharma Theertha (a lawyer by profession).

23. BACKGROUND EVENTS

24. BACKGROUND EVENTS
Illness worsens at Vaikom: In January 1928, while at Vaikom
Ashram, the Guru’s illness worsened. He began to experience
blockage of urine and related infection. Doctors from Palakkad
treating the Guru suggested that he be moved to Palakkad.
Treatment at Palakkad: Moved by boat to Kochi and then to Aluva,
later the Guru and entourage moved to Palakkad. His worsening
condition got temporary relief, often by insertion of catheter to
release the blockage of urine.
Moved to Madras: From Palakkad he was taken about four
hundred miles north-east to Madras, carried in stretchers and
transported from place to place, from one doctor to another, from
the care of one devotee, who loved to keep him under his care, to
another.

25. BACKGROUND EVENTS
Move back to Sivagiri: As it was his nature not to live too long in
one location, at his own insistence, it was decided to bring him back
by train to Sivagiri.
Stop at Alwaye: One of the railway stations on the way back was
Aiwaye, where on the platform were gathered all the students,
young and old, of the Sanskrit school and the Ashram for which he
had given long labors. The coming event was still unknown to them
but a deep emotion at the illness of the Guru sat on the features of
each one. [Source: Nataraja Guru]
Bodhananda’s illeness: In the months that followed, the Guru’s
illness worsened. Around May 1928, his devout disciple, assigned
spiritual successor and chief caretaker Bodhananda Swamikal also
began to fall ill.

26. BACKGROUND EVENTS
Moved to Trivandrum and back: In June the Guru was moved to
Trivandrum for treatment and back to Sivagiri. Various doctors and
Ayurveda physicians were at the Guru`s service, but with not much
signs of improvement.
Guru’s comments: About own condition his words were:
•“I am fine, it is the body that has illness.”
•“I have done whatever I should have done, this body is not needed
anymore.”
•“It is the body, it is time for it to go; there is no purpose for it
anymore.”

27. THE LAST DAYS
Reduced food intake: In the last days the Guru insisted on not
taking any solid foods and his intake was just warm water and
cumin seed water.
Guru’s comments: Some of his the last utterances were:
•“I have set up a new machine here. Without hurdles that machine
will function here. I am satisfied.”
•“5th day of (the month of) Kanni is a good day. On that day all
should be served food.”
•“That (the new shaving razor) is not needed again. Give it away for
him (the barber).”

28. GURU’S MAHASAMADHI
 The children under the Guru’s care at the Sivagiri Ashram came
to see the Guru at the Vaidika Madom building in the Ashram.
Otherwise a strong faced man, for once his eyes were full when
the children sought his blessings and bid him farewell.
 At noon as per the Guru’s wish many were served public lunch.
 Around 3.15 pm the Guru said “I am experiencing peace”. He
gestured the need to sit up on the bed. Achuthananda Swamikal
helped him to sit up in ‘padmasana’ posture.
 Around 3.30 the recital of Yoga Vasistha ended and the recital of
Daivadasakam commenced. With the ending verse of the prayer
- the Guru had left his mortal body.

29. GURU’S MAHASAMADHI

30. CEREMONIES
 The news of the Maha-Samadhi of Narayana Guru spread all
over the Malayalam speaking land.
 Crowds of devotees, newsmen, and flocked to Sivagiri
commencing Thursday night. Meetings and discussions were
held.
 The sanyassins and brahmacharis went on a fast and
commenced the recital of prayers and devotional activities.
 On Friday (21st September) morning photographs were taken of
the mortal remains at the Vaidika Madom.
Source: Satchidananda Swami’s book on the Mahasamadhi

31. PUBLIC VIEWING
Mourners flocked at the Mahasamadhi as the body is being brought down from Vaidika Madom.

32. PUBLIC VIEWING
Public viewing was at the
Vanajakshy Mandapam.
Vanajakshy Mandapam was situated about
midway between the corner of the Sivagiri
mutt that faces us when we pass the bridge in
front of the present bookstall and the flight of
steps straight ahead that lead to the office.
The Vanajakshy Mandapam was at the same
level as the office building. One side was close
to the granite retaining wall that is on our right
side when we walk to the flight of steps. Newly
wed couples used to stand there when they
received the relatives who came to attend their
wedding at the Sarada matom. The building
was demolished some time after the
Mahasamadhi mandiram was built in granite.
Source: Muralee Mohanlal

33. PUBLIC VIEWING
Public viewing was at the
Vanajakshy Mandapam.

34. CEREMONIES
 At 1 pm on Friday, the bath rituals (abhishekam) was performed.
 Friday afternoon - the body was seated in a florally decorated
palanquin and moved in a procession to the Vanajakshy
Mandapam for public viewing.
 The ceremonies that commenced on Friday around 5 pm went
on till around midnight.
 The Mahasamadhi grounds were prepared. The consecrated
grave was 30 feet square and seven feet deep. In the center was
a pit five feet square and five feet deep, lined with stones and
having a strong foundation.
 Saturday`s events commenced at 5 am and continued to noon.
Source: Satchidananda Swami’s book on the Mahasamadhi

35. CEREMONIES
 The Guru’s body was lowered in it in a sitting posture and the pit
filled with salt, camphor, sandalwood with the head alone
remaining exposed.
 The next day (Sunday) at dawn the head was also similarly
covered with camphor and ash.
 Devotees that flocked were seen taking off their ornaments too
and depositing it in the Mahasamadhi pit, till the tomb-slab was
placed on the grave.
 All the while, prayers and chanting of mantras continued until
finally the performance of funeral rites prescribed for interning
the earthly remains of Advaita sanyasins.
Source: Satchidananda Swami’s book on the Mahasamadhi

36. CEREMONIES
 On the same day, Sunday 8th day of the month of Kanni,
Bodhananda Swamikal also joined his Guru in Mahasamadhi.
 Special prayers continued for 45 days after Narayana Guru’s
Mahasamadhi ceremonies.
Source: Satchidananda Swami’s book on the Mahasamadhi

37. TRIBUTES BY NOTABLES
Notables at the time that wrote poetic tributes to the Guru
include:
 Vallathol Narayana Menon (Poet)
 Mahakavi Pallathu Raman (Poet)
 K. C. Kunjuraman Nair (Poet)
 Pandit K. P. Karuppan (Poet and reformer)
 Sreekanteswaram G. Padmanabha Pillai (Lexicographer)
 Vidhwan Pandalathu Ramavarma Thampuran (Travancore royal,
poet)

38. TRIBUTES BY NOTABLES
More poetic tributes:
Kilimanoor Rohini Thirunaal Thamburatty (Travancore royal)
 Maravoor Bhaskaran Nair (Author, poet)
 Mooloor Padmanabha Panicker (Poet, reformer)
 V. Unnikrishnan Nair (Author, critic)
 P. V. Krishna Warrier (Writer, editor)
 Koyippillil Parameswara Kurup (Literary historian)

39. TRIBUTES BY NOTABLES
More poetic tributes:
 Mary John Koothaattukulam (Poet)
 Sahodaran K. Ayyappan (Reformer, author, journalist)
 A. Ahmedkunju Vakkom (Poet)
 K. S. K. Thalikkulam (Poet)
 Mitavadi Krishnan (Author, journalist)
 Muthukulam Parvathiamma (Poet), etc.

40. MAHAKAVI G’s TRIBUTE
“When noble thoughts do come
And noble deeds are done,
When something creative stems
From the brilliance of language,
then
I cannot but see, in front of me
A sceptre of righteousness
beheld
In this Second Buddha’s, that
divine hand!”
Note: Poet Mahakavi G. Sankara Kurup is the first recipient of India’s highest literary honour – the
Jnanpith Award

41. MAUSOLEUM (1928)
The initial Mahasamadhi Mandiram (mausoleum) built in 1928 had
a temporary roofing structure enclosing the tomb area. It was also
located where the present Mahasamadhi Mandiram is situated.

42. MAUSOLEUM (1928)
Inside of the first
Mahasamadhi Mandir
(mausoleum) built in 1928.
Commencing the later 1950s
the first mausoleum was
demolished and the hill top
widened to make room for the
new mausoleum.

43. NEW MAUSOLEUM (1960s)

44. NEW MAUSOLEUM (1968)

45. THE MAUSOLEUM NOW

46. SANCTUM SANCTORUM
 In 1968 the white marble
statue of the Guru was
crafted in Varanasi
(Banaras) by sculptor,
Professor Pasupathinath
Mukherjee.
 It was brought by road, and
taken in a procession
through the length of Kerala,
before being installed in the
sanctum sanctorum of the
new Mahasamadhi Mandir.

47. MERGER WITH SAT-AUM
“Neither this, nor that nor the content of existence am I,
But existence, subsistence, joy-immortal; thus attaining
clarity.
Emboldened, discarding attachment to being and non-being
One should gently, gently, merge in SAT-AUM.”
Narayana Guru in Atmopadesa Satakam Verse 100. Original composition in the Malayalam language.

48. ‘I’ AM NOT THE BODY
‘I’ am not the body but
Awareness. Even before the body
was born, ‘I’ – The Awareness
was there. Even if all these cease
to exist, ‘I’ will remain glowing
like this.
Narayana Guru in Gadya Prarthana.

49. ACKNOWLEDGMENTS
1. Guru Muni Narayana Prasad and the Narayana Gurukula Foundation for use of content from the various books
published by the Foundation.
2. References to interpretations in the ‘Works of Sree Narayana Guru with Complete Interpretations’ by Prof. G.
Balakrishnan Nair and his discourses on the works of Narayana Guru and Vedanta.
3. References to interpretations in ‘Life and Teachings of Narayana Guru’ by Nataraja Guru.
4. References to interpretations in ‘That Alone – The Core of Wisdom’ by Guru Nitya Chaitanya Yati.
5. Collaborators and well-wishers of NPHIL for their input and feedback that assists in the creation and continuous
improvement of this slide-set.
6. Scott Teitsworth’s exchanges on the Yoga Sutras of Patanjali.
7. Satchidananda Swamy –Sree Narayana Gurudevante Mahasamadhi.
8. Hatha-Yoga – by Mikel Burly
9. Maranamenna Vaathilinappuram - by Guru Nitya Chaitanya Yati.
10. Katha Upanishad
11. Images – Narayana Guru’s portrait captured circa early 1920s at the Jagganatha Temple, Thalassery. Recopied
and enhanced by Sujit Sivanand from a surviving print at Alummoottil House, Mavelikkara. Other images from own
photo shoots and non-copyrighted images from the public domain.

50. Compiled by
Sujit Sivanand
For NPHIL Canada
September 2014
A Self-Education Network
2014 © NPHIL Canada
The End.
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