We have already mentioned that the Guru had a very systematic and very good training in Sanskrit grammar, rhetoric, poetry and Vedanta philosophy. His understanding of other Darsanas was also precise and profound, unlike the traditional uncritical acceptance by students of the commentaries and notes given by previous Acharyas like Sankara, he was critical. Even though, by and far, he was an Advaitin and a good defender of Sankara, he was very sympathetic in giving his attention to the arguments of Ramanuja and Madhva directed against Sankara. We will have occasion to discuss this in a later chapter where we have to compare Narayana Guru's stand with Sankara, Ramanuja and Madhva.

The Guru mostly relied on his own experiences, which were in perfect res3nance with the original teachings of the Upanishads. Outside the Prasthanatraya the only other books he had accepted were Yoga.Vasistha Ramayana of Valmiki and the YogasutrasofPatanjali. He had, however, his own reservation in accepting all that is given in these works, as the last word on yoga.