The fate of Narayana Guru did not seem to be very fortunate at this time. The historical events of his time to which he gave his sanction and benign blessings are today looked upon as his own historical acts. As a result of such an interpretation the passions and prejudices of his followers have come to cast their shadows on the historical personality of Narayana Guru.
The S.N.D.P. Yogam was founded and registered by a group of enthusiasts headed by Dr.Palpu and KumaranAsan' According to the biography of Narayana Guru written by MoorkothKumaran, the founding of the Yogam was in M. E. 1078 Dhanu 23. Its first General Secretary, KumaranAsan, read out the constitution and byelaws of the S. N. D. P. Yogam to the Guru. The Guru objected to the definition of the word 'community' (sarnudayarn) that was given in the constitution. It was limited to those communities known as Ezhava, Thiya, Billava and Nadar. He wanted it to be changed into the community of the human family His follower's thought it was not pragmatically feasible to have such a global basis for their organization. When he saw that they were not prepared to have such a wide vision, after cautioning them of how it would adversely affect their purpose he agreed to give his blessings, probably with the hope that someday they would realize the narrowness of their tribalistic affinity.
The Yogam engaged itself in the laudable efforts of eradicating untouchability and voicing the fundamental human rights of the working class. These efforts actually paved the way for many of Guru's followers to accept later the Marxist interpretation of socialism as their most acceptable ideal. Under the aegis of Dr.Palpu, KumaranAsan, T. K. Madhavan, C.V. Kunjuraman, MoolurPadmanabhaPanickar and others, several drastic changes were brought about in the social structure and texture of the Kerala community.The role that Narayana Guru played was only of a catalyst and not as a fighter in the front lines. To others he set an example by his own personal life. His high dignity and sense of oneness with mankind did not allow him to give vent to anger or protestation against any particular person or community. He believed that there was only one caste for man and that was humanity. In this attitude he was uncompromising.
When a place became filled with activities and the concerted action of several people, the Guru always left such a place to the people concerned and went out to look for new avenues and pastures.
