Ayyavazhi (, AyyāvaḻiThe 'zhi' (ழி) portion of the word Ayyavazhi is a retroflex, and it is correctly transliteration according to the National Library at Kolkata romanization as Ayyāvaḻi. , ) is a Hinduism denomination that originated in South India during the 19th century.Tha. Krishna Nathan, Ayyaa vaikuNdarin vaazvum sinthanaiyum, p. 62: "அவர் (வைகுண்டர்) மாற்றுப் பிறப்பு பெற்ற நாளே அய்யாவழி சமய மரபு தோற்றம் பெற்ற நாள்(கி.பி.1833) எனக் கூறலாம்." (The day at which Vaikundar is given rebirth could be considered as the date of origin of the Ayyavazhi religion.)
Ayyavazhi is centered on the life and preachings of Ayya Vaikundar; its ideas and philosophy are based on the holy texts Akilathirattu Ammanai and Arul Nool. Accordingly, Ayya Vaikundar was the Purna avatar of Narayana.
Ayyavazhi first came to public attention in the 19th century as a Hindu sect.R. Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 98. Vaikundar's activities and the growing number of followers caused a reformation and revolution in 19th-century R. Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 63, "The religious reform of Sri Vaikunda Swamigal left an everlasting influence on South Travancorean society." and Tamil people,G. Patrick, Religion and Subaltern Agency, pp. 90–91. surprising the feudal social system of South India.R. Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 86. It also triggered a number of reform movements including those of Narayana Guru and Ramalinga Swamigal.
Though Ayyavazhi followers are spread across India, Dina Malar(Leading Tamil News paper), Nagercoil Edition, 4/3/2005 p. 12: "எனேவ இன்று அய்யா வைகுண்டசாமி வழிபாட்டு ஆலயங்கள் இந்தியா முழுவதும் வேராயிரம் பெற்ற விழுதுகளாய் படந்து ஆறாயிரத்துக்கு மேல் தோன்றி வளர்ந்து வருகிறது" Translated to "So today these worship centers of Vaikunda Sami is spread across India and growing with more than 6000 of them"C. Paulose, Advaita Philosophy of Brahmasri Chattampi Swamikal, p. 24, "To propagate his teachings and ideas he opened upon seven Pathis and seven Tangs (The Primary Nizhal Thangals) in Travancore, hundreds of small pagodas (Nizhal Thangals) throughout India." Accrediting the Worship centers of Ayyavazhi across India and so the Ayyavazhi followers. they are primarily present in South India,R. Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 100, "At present thousands of Pathis () are seen throughout South India." especially concentrated in Tamil NaduDina Thanthi, (Tamil Daily) Nagercoil Edition, 4 March 2007, p. 23: "The Ayyavazhi followers are highly populated in the districts of Chennai, Virudhunagar, Tirunelveli, Tuticorin and Kanyakumari." and Kerala.Tha. Krishna Nathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, Chapter 4, p. 83: "இதற்கு ஆதாரமாக அய்யா வைகுண்டரைத் தெய்வமாக ஏற்றுக்கொண்ட சுமார் 8000 – க்கும் மேற்பட்ட அய்யாவழிப் பதிகள் தமிழ்நாடு மற்றும் கேரளப்பகுதிகளில் இயங்குவதைக் கூறலாம்." (This citation was included here from Tamil Wikipedia article) The number of practitioners is estimated to be between 8,000,000 Dinakaran, Nagercoil edition, p. 15, 25 February 2007. and 10,000,00031st Indian Social Science Congress, A note on People's Struggles and Movements for Equitable Society , Plenary IV: People's Struggles and Movements For Gender/ Racial/ Caste-Discrimination-free Equitable Society, p. 47. although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses.
Ayyavazhi began to be noticed initially by the large number of people gathering to worship Ayya Vaikundar (known historically as "Mudisoodum Perumal") (c. 1809 – c. 1851 Common Era)Vaikundar is a historical as well as mythical figure. The historical Vaikundar (often referred to as 'Vaikunta Swami') refers to a person who lived between 1809 and 1851 CE. The Akilam myth says that Vaikundar was the God incarnate who incarnates in the body of Sampooranathevan (alias Muthukutty) in 1833 and lived to 1851. So according to Akilam, Sampooranathevan lived between 1809 and 1833 and Vaikundar then incarnated in the body of Mudisoodum Perumal (Sampooranathevan), living from 1833 to 1851. at Swamithoppe. The Thuvayal thavasu (washing penance) of 1840 is the origin of Ayyavazhi as an alternative religio-cultural phenomena.G. Patrick, Religion and Subaltern Agency, Chapter 6, p. 139. The majority of its participants were from marginalised and poor sections of society.G. Patrick, Religion and Subaltern Agency, Chapter 5, pp. 90–91 They began to function as a distinct and autonomous society, and gradually, they identified their path with the phrase 'Ayya vazhi'. Although the majority of these followers were from the Nadar caste, a large number of people from other castes also follow it.G. Patrick's Religion and Subaltern Agency, Chapter 5, p. 91 "However, people from other castes also formed part of the gathering" Ayyavazhi's rapid growth throughout its first century of existence was noted by Christian missionary reports from the mid-19th century.See the LMS Reports gathered in the article Ayyavazhi in reports by Christian missionaries from the book Religion and Subaltern Agency.
By the middle of 19th century, Ayyavazhi had come to be a recognisable religious phenomenon with deep roots in the regions of South Travancore and South Tirunelveli.G. Patrick, Religion and Subaltern Agency Chapter 5, p. 91: "By the middle of the nineteenth century, AV (abbreviation of Ayyavazhi) had expanded into a recognisable religious phenomenon, making its presence felt in South Tiruvitankur (Travancore) and in the southern parts of Tirunelveli. From the LMS reports, one gathers the information that AV was spreading with 'extraordinary' speed." The numbers of faithful increased significantly from the 1840s. By the close of the 19th century, Swamithope was considered the religio-cultural epi-center of Ayyavazhi.LMS Report for the year 1872, p. 107. After the time of Vaikundar, Ayyavazhi was spread through his teachings. The five Seedars, disciples of Vaikundar and their descendants, traveled to several parts of the country bearing the mission of Ayyavazhi.G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 120 "Vaikunda cami chose these disciples as close associates to propagate his teachings and ideas to the people" Meanwhile, the Payyan dynasty began administering the Swamithoppe pathi,N. Elango and Vijaya Shanthi Elango, Ayya Vaikuntar – The Light of the World Chapter 4, p. 21 "The temple is managed by the Gurus of Lord Vaikuntar's gurukulam. The Gurus are the descendants of Guru Podukutti." while other Pathis came under the administration of the followers of Ayya.N. Elango and Vijaya Shanathi Elango, Ayya Vaikuntar – The Light of The World Chapter 8, pp. 41–44 (sources). Following the instructions of Akilattirattu Ammanai (Akilam), the Nizhal Thangals (small pagodas) have been established across the country for worship and the study of scripture.V.T. Chellam, Thamizaka Varalarum Panpadum, Chapter 12, p. 493 Arul Nool, the first Ayyavazhi work in print was released in 1927, followed by the Akilam in 1933,(Another view has Akilam published in 1939 and Arul Nool in 1918. This uncertainty results from the unfortunate absence of publication data in early editions of the Arul Nool. Source: N. Vivekanandan, Arul Nool Moolamum Uraiyum). almost a century after it had been written down.N. Vivekanandan, Arul Nool Moolamum Uraiyum. As a result, Ayyavazhi abandoned active oral traditions in favor of literary scriptures. Ayyavazhi headquarter reports that Ayyavazhi spread more rapidly after Indian Independence (1940s) and still more rapidly through the 1990s.N. Elango and Vijaya Shanthi Elango, Ayya Vaikuntar The light of the world, p. 61 Many Ayyavazhi-based social welfare organisations were established in the late 20th century.V.T. Chellam, Thamizaka Varalarum Panpadum, Chapter 16, pp. 598–599. Several alternative versions of Akilam, including some controversial versions, were released during the same period.N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, pp.(additional) 18–23 The Anbukkodimakkal Thirucchabai, a democratic bureau, was established by the religious headquarters in the early 1990s to organize and govern the religion. Organisational conferences are held in various cities in South India including Mumbai, Chennai and Thiruvananthapuram.
Considering the growth of Ayyavazhi, Ayya Vaikunda Avataram, the day of Vaikundar's incarnation, was declared a holiday by the state administration for the district of Kanyakumari in 1994, followed by the districts of Tirunelveli and Tuticorin in 2006.R. Ponnu, Vaikunda Swamigal Ore Avataram, p. 59. From 2012 C.E Vaikunda Avataram was declared a restricted holiday for the entire Tamil Nadu state. Thousands take part in Ayya Vaikundar Avatar day – The Hindu , India's National Daily, 4 March 2012, ' " The government had also declared a restricted holiday on Saturday, for the first time, in the State in view of Ayya Vaikundar Avatar day. " ' and for the Kerala State from 2015. Currently, Bala Prajapathi Adikalar, heir to the Payyan dynasty, is considered the leader of Ayyavazhi.Dina Thanthi, Nagercoil Edition, 2/3/2007, p. 5. "மாநாட்டுக்கு அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் தலைமை தாங்குகிறார்." Translation – "The religious conference is led by Bala Prajapathi Adikalar, the head of Ayyavazhi religion."N. Elango and Vijaya Shanthi Elango, Ayya Vaikuntar – The Light of the World Chapter 4, pp. 21–22 "The Gurus are Payyan Chella Raj, Bala Prajapathi, Bala Janathipathi, Balalokathipathi, Payyan Sami, Thangapandian, Sekar and others. Bala Prajapathi is the most popular personality among them."
The secondary scripture, Arul Nool, includes various books that are believed to be written by Arulalarkal (one possessed by divine power).G. Patrick, Religion and Subaltern Agency, Chapter 5, pp. 119–120 It contains prayers, and instructions for the way of worship in Ayyavazhi, as well as rituals prophesy and many acts. It also contains many events found in the Akilam pertaining to the life of Vaikundar.R. Ponnu, Vaikunda Swamigal Ore Avataram, Ram Publications, pp. 11–12 Unlike Akilam, there is no definitive history for Arul Nool. All these texts are compiled in Tamil language.C. Paulose, Advaita Philosophy of Brahmasri Chattampi Swamikal, p. 24. To the Ayyavazhi devotees, there are seven holy places, called ,
R.Shanmugam, Nadar Kulatthil Narayanar Avataram, p. 195 with the being the most important. The temple of the Swamithope pathi is the headquarters of the Ayyavazhi.The New Indian Express (English Daily), Madurai Edition, 3/4/2008.N. Elango and Vijaya Shanthi Elango, Ayya Vaikuntar – The Light of the World Chapter 8, p. 41 "The first Pathi is Swamithoppu, the headquarters of Ayyavazhi."The five Pancha pathi are: 1. the Swamithope pathi, the venue of the great Tavam and the religion's headquarters. 2. Ambala Pathi, where Vaikundar joined six of the Seven Deities unto himself. 3. Mutta Pathi, the venue of the Second and Third . 4. Thamaraikulam Pathi, where the Akilattirattu Ammanai was written down. 5. Poo Pathi, where Ayya unified the Earth goddess Bhuma Devi to himself by symbolic marriage.
Vakaippathi, though not included in the by the headquarters, is still considered as a Pathi but with lesser importance.N. Elango and Vijaya Shanthi Elango, Ayya Vaikuntar the light of the world, Chapter 6 (Thuvayal Panthy), p. 31G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 117 " However, there is also another list which includes Vakaipati in tuvaiyal tavacu's place " There is disagreement among followers of Ayyavazhi regarding the holiness of some other Pathis, such as Vaikunda Pathi and Avatharappathi. The list of Pathis announced by the headquarters of Ayyavazhi does not include these Pathis.N. Elango and Vijaya Shanthi Elango, Ayya Vaikuntar the light of the world, Chapter 8, p. 41 (Panchappathi)
The mythical narration in akilam about the eight is often viewed philosophically as a reference to eight .A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, pp. (Additional) XII–XIII " Athara thana vilakka attavanai ". The first, Neetiya Yukam, is Bindu and the final state, Dharma Yukam, is Sahasrara, or absolute bliss. In this series, the energy of consciousness ( namam) of oneself is invoked, rising from Bindu (Neetiya Yukam) to the final Sahasrara (Dharma Yukam). This lotus, the highest spiritual center of enlightenment, is for experiencing the absolute "bliss".A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, p. 374. The reigning power in the final Dharma Yukam (Sahasrara) is Ekam, which is a part of Vaikundar a Trinity conception, or a manifestation of the supreme absolute.
Thus Ayyavazhi's symbol is derived from Akilam. The symbol "Lotus with Thirunamam" shows "Vaikundar's experienced in Sahasrara."
In certain Hindu texts, the Sahasrara chakra has 1000 petals. But in Ayyavazhi symbolism, Saharara has 1008 petals. In Ayyavazhi, there is no scriptural authority indicating the importance of 1000, but the number 1008 is commonly mentioned. Also, the incarnation year of Vaikundar is 1008 M.E. (Malayalam Era). Sahasrara is symbolised as a lotus without a stem.
Ayyavazhi architecture was developed in constructing Nizhal Thangals, where the inverted lotus flower of Sahasrara is used to cover the roof.See this imageNelli Nintra Vilai Thangal.png, a Nizhal Thangal constructed in this architectural manner near Marthandam, Tamil Nadu. The lotus may also represent the Human heart and the flame shape (Thirunamam), the divinity.Pulavar. R. Shanmugam's, (2000), Nadar Kulathil Narayanar Avatharam, Nadar Kulatheebam Publications, p. 207 Ayyavazhi has used other symbols including Vaishnavism ' Triple Namam '(not used currently), and Conch.
Ayyavazhi mystics focus on supreme oneness. A. Ari Sundara Mani, Akilathirattu Ammanai Parayana Urai, p. 384 Among its variations, the theology always maintains this focus on oneness. The evil of Kali blocks the ultimate henosis prevailing between individual souls and the universe, creating among them a false sense of individuality and of extreme pride. This erroneous view causes the apparent sense of separation from the oneness and motivates against it.N. Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, p. 12 Ekam
All of creation evolved from this Ekam, the supreme consciousness.N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, p. 97 All the qualities of Ekam are within each soul, and evolve from it. Akilathirattu emphasises the importance of the sustenance of life, including Microorganism.
Each and every individual soul is a reflectionFrom a sociological perspective, Ayya Vaikundar was the first to succeed as a social reformer This link about a programme by 'All India Radio' includes Ayya Vaikundar as a Social reformer. in launching political struggle, social renaissance as well as religious reformation in the country. Vaikundar was the pioneer of the social revolutionaries of Tamil NaduM. Ilanchezhiyan, Pandiyarkula Nadrakal Kulamurai Kilathal, p. 197. and Kerala. Research scholars regard Vaikundar as a teacher, healer and also a miracle worker.George D. Chryssides, Historical dictionary of new religious movements, (Publisher: Lanham, Md., Scarecrow Press) 2012, Page 48, Ayyavazhi. He was also said to be the forerunner of all social reformers of India.Immanuel, Kanniyakumari: Aspects and Architects, Chapter 11, pp. 115–116. Akilam displayed sympathy for the laboring classes, and opposed to the often excessive taxes they were forced to pay. From the beginning the followers, fortified by the teachings, have also taken a strong stand against political oppression. This is most clearly seen in Akilam, where the Thiruvithkanur king is identified as Kalineesan, (one who is a captive of Kali) and the British are identified as Venneesan (the white neesan) in the social sense. Akilattirattu Ammanai, published by T. Palaramachandran Nadar, pp. 214, 266 Akilattirattu Ammanai, published by T. Palaramachandran Nadar, 9th impression, 1989, pp. 119, 120 and 121. Ayyavazhi was in the forefront of movements for Human Rights and Social Equality. Ayyavazhi also effected many social changes in southern India,R. Ponnu, Vaikunda Swamigal Ore Avataram, p. 152 resulting in the emergence of a series of social and self-respect movements such as Upper cloth agitation,A. Sreedhara Menon, A Survey of Kerala History, p. 314 Temple entry agitation and other movements including those of Narayana Guru,Selvister Ponnumuthan, (1996), The spirituality of basic ecclesial communities in the socio-religious context of Trivandrum/Kerala, India, , Editrice Pontificia Università Gregoriana, pp. 77–78 Chattampi Swamikal, VallalarR. Ponnu, Vaikunda swamigal Ore Avataram, p. 178. and Ayyankali.
The seven Pathis, obtain their significance from the fact that Vaikundar and his activities were historically associated with these centers of worship. The Swamithope pathi, though considered the religion's headquarters, does not officially control the rest of the religious centers. All Pathis, except itself, are managed by independent committees.N. Elango and Vijaya Shanthi Elango, Ayya Vaikuntar – The Light of the World, pp. 41–44 The five Pathis known as Pancha pathi are considered foremost among Pathis.
, compared with Pathis, are simple small structures built for worship and for learning the teachings of Vaikundar. They also served as centers of school education during the early days.R. Ponnu, Vaikundacuvamikal Valvum Valikattalum, p. 71. Food and shelter are offered to the needy in these centres.P. Sarvesvaran, Sri Vaikunda Swamikal – A Forgotten Social Reformer, p. 8. Some of them were established when Vaikundar was alive. Among them Arul Nool, specifies seven Thangals,G. Patrick, Religion and Subaltern Agency Chapter 5, p. 118. Vaikuntacami is said to have established seven of these nilaltankalkal at Chettykudiyirrupu, Agastisvaram, Palur, Chundavilai, Vadalivilai, Kadampankulam and Pampankulam. and these are considered primary over the others. Today, charity is one of the main activities conducted in these centers.G. Patrick, Religion and Subaltern Agency Chapter 5, p. 118.These centers emerged as the abode of Dharma. Journal of Dharma (1985), Published by 'Center for the Study of World Religions', Dharmaram College, Bangalore. The Nizhal Thangals form an important institution in the socio-religious life of the people of Ayyavazhi. Panividai may be conducted up to three times daily, but all worship centers provide Panividai at least once daily.
Neetham is the primary virtue of Ayyavazhi. This shows how society, its people, the ruling king, etc., lived in absolute harmony with nature, placing the power of Almighty in all their works, deeds and activities during early ages. In return, nature and the divine beings protect the society which follows the Neetham. Chastity and life in ultimate union with nature form the central theme, an ethical form that is to be followed. As in Akilam, Vinchai is the rules and regulations provided by God (Narayana) to Vaikundar. There are three such Vinchais. Acts found there also fit to humans to improve their moral code. The first Vinchai of Tiruchendur forms the largest ethical accumulation found in Akilam.
To an extent, the Ayyavazhi Dharma are also considered as ethics. Charity in social ethics and "attempting to realise the ultimate truth of oneness" in spirituality are the ethical codes under the banner of Ayyavazhi dharma. Akilam also gives separate ethics for Devas also.Mani Bharathi, Akilathirattu Ammanai Vilakka Urai (Part – 2). It is notable that the Ayyavazhi ethics undergo a vast deviation from the incarnation of Vaikundar since a universal change took place then. Over all, as the foremost ethical code, people are advocated to overcome the evil force kalimayai with the weapons of love, forbearance and peace, since Kaliyan as maya rules the minds of people.
Arul Nool constitutes the major role in forming the rules and regulations of Ayyavazhi, including ethics. It gives separately the social as well as divine ethics. The Sivakanda Athikara Pathiram here is the section especially dedicated to teach the ethics. The rituals, especially , are to be followed to wash-out the sin committed out of immoral thoughts and acts.
The philosophy, terms and mythology of the Ayyavazhi scriptures are the basis of religious study on Ayyavazhi theology.P. Sundaram Swamigal and K. Ponnu Mani, Ayya Vaikunta Nathar Jeevacharithram, pp. 20–21 But several terms quoted in Akilam couldn't be understood wholly unless by referring to the descriptive details of those terms in Hindu scriptures.N. Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, pp.10–20. For example, if the 96 tatvas are understood, then the Kaliyan is understood. Therefore, theologians and philosophers today turn to Hindu scriptures to further their understanding of the tatvas as properties of the human body, which are not elaborated upon in Akilam.N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, pp. 190–191. However, to understand Akilam and its philosophy, one should have a basic knowledge over the Hindu ideas and concepts. Since Akilam have no different view in this matter from Hindu scriptures, it was left to be gathered from there.
On studies, Akilam covers almost the entire main Hindu mythology, including Mahabharata, Ramayana, Kantha Purana and Vishnu Purana, but with limited details.T. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, p.62. It includes only the main events that are directly linked to the mainstream story flow. But to undergo a detailed study on each, the appropriate Hindu scriptures that include those events in detail need to be referred. Akilam provides all these collectively in brief with an overall story line, which make it unique.G. Patrick, Religion and Subaltern agency, 'The Social Discourse of Ayya Vali', pp.151. Many philosophical concepts from Hinduism are found in Akilam; some of them are completely accepted,G. Patrick, Religion and Subaltern agency, 'The Social Discourse of Ayya Vali', p.155. some are regenerated, while others are rejected.G. Patrick, Religion and Subaltern agency, 'The Social Discourse of Ayya Vali', pp.130–131.
Generally it was considered that once a particular concept is not found well-described in Ayyavazhi scriptures, such as Akilattirattu Ammanai or Arul Nool (as detail as in Hindu scriptures), and instead simply was quoted, then that particular conception is accepted as in Hindu scriptures for religious studies. But once Akilam has different views over something from that of the existing (Hindu) scriptures, then it would be found deeply described in Akilam itself and hence no need for referring other scriptures. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, p. (additional) v. To be noted, Whole contents of this book is written including the heavy details to 'mere noted' Akilam concepts from Hindu scriptures.
Narrating through mythology, The Sivam and the Sakthi are the first to get evolved from Ekam. The Natham (voice), Trimurthi, other lesser gods and the entire universe further evolved. The Trimurthi are greater among the personified Devas. Siva, one among the Trimurthi, was the supreme power until Kali Yuga. Vishnu is the supreme from the advent of Kali Yuga. Then, from the incarnation of Vaikundar, again the powers of all god-heads, including that of Vishnu, are transformed to Vaikundar. Ekam, the supreme oneness as one among the Trinity takes a place within Vaikundar for the present age. Therefore, Vaikundar is said to be the only worshippable and supreme power. However, a quote from Akilam thirteen says this supreme oneness (Ekam) itself is Creation myth by Vaikundar, who is a personified God. In this regard, Ayyavazhi being centered on Vaikundar, is more monotheism rather than monistic. No other god-heads, even the Father of Vaikundar, Narayana, have gained an equal or greater status than Vaikundar. Vaikundar is a triune power who includes the qualities of the Santror, Narayana and Ekam within himself.
In Ayyavazhi mythology, Kroni, a primordial evil manifestation,
was fragmented into six and each fragment took birth and plays an anti-Vishnu role throughout the successive six yugas. He was finally destroyed by a final judgment which is followed by the god-ruled Dharma Yukam. This narration gives some dualistic dimension to Ayyavazhi theology. But since the focus of Arul Nool, the accumulation of Ayyavazhi teachings is extremely monistic and since the final fragment of Kroni itself is called Kalimayai (a conception rather than a physical or material incarnation), it was commonly accepted that the 'Maya' is symbolised in such a wayArisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 1, p. 36, "Kroni is nothing but a subtle revelation of spiritual ignorance." that contrasts the dualistic view on Ayyavazhi. Apart from all these, there are also separate quotes in Ayyavazhi scriptures which give Pantheism and Panentheism definition to Ayyavazhi theology.
In addition to the philosophical concepts and mythology, the rituals of Ayyavazhi evolved in their own way. Most of the rituals have different operational and historical meanings.G. Patrick, Religion and Subaltern Agency, p. 19 Historically, the rituals were used or viewed as an attempt to break the caste-based inequalities prevailed in the society of the time, and to strengthen and uplift the sociologically downtrodden and ill-treated. Examples of this include the charity on food as 'Anna Dharmam' , physical as well as spiritual cleanliness through Thuvayal Thavasu, The Quarterly Journal of the Mythic Society (1986), Published by 'Mythic Society', Bangalore, India, v.77 (1986). eliminating untouchability through Thottunamam, self-respect and courage through headgear, T. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, pp. 93–96. and unifying various castes through Muthirikkinaru.Akilathirattu p. 252: "the eighteen castes gathered in one place and bathed from the same well." But they also reveal, however, high philosophical ideas preached in a ritual language. The Muthirikkinaru and Thirunamam are treated religiously as if the Patham and Namam of them have the power to heal all sorts of mental N. Amalan, Ayya Vaikundar Punitha Varalaru, Akilam Publications, 86–87: "முத்திரிபுகளை (மும்மலம்) போக்க முத்திரிக்கிணற்றில் பதம் விட்டுக்கொள்ள வேண்டும்". as well as physical illness.The LMS Report for the year 1847, pp. 88–89: "They take no medicine; but rub ashes on the forehead and drink cold water as the cure for all their diseases." Thuvayal thavasu is suggested as a training to reach the ultimate aim of Dharma Yukam. A. Ari Sundaramani, Akilathirattu Ammani Parayana Urai, p. 485. The use of the crown reveals that "all are kings", visualising an ideology similar to advaita. Also, Ayyavazhi scriptures succeeded very much in helping to understand these philosophical ideas to the common mass which is very much unusual. The individual rituals, the ecstatic religiosity and the ritual healing, which are the features of Ayyavazhi worship, contributed to the formation of an idea of emancipation and a social discourse.G. Patrick, Religion and Subaltern Agency, p. 137. Rituals attempt to uplift and treat the disenfranchised. Another important thing to be noted is the alternative phrases religiously used in Ayyavazhi universe different from Hinduism, to represent certain practices.
Ayyavazhi accepts various in Hinduism, but necessarily rejects the so-called 'Hindu
It is closely linked to that of Hinduism. Akilam talks about the previous yugas and the evolution of Kroni through them. Events, mythical characters, and concepts are shared with Hinduism, though they may be engendered in different form. The number of Yugas and Avatars differs in Ayyavazhi from Hinduism.Pon. T. Dharmarasan, Akilathirattu, Introduction, p. 1. The personification of the entity of Evil for the current yuga, Kaliyan, is unique to Ayyavazhi. Akilam says that the true concepts were destroyed, so that all previous scriptures had lost their substances due to the advent of Kali.Akilam8:Thiru Nadana Ula −6th&11th Venpaas (a species of verse).
The book also speaks of God incarnating in the world in the Kali Yukam (the present age) to destroy the evil spirit, the final and the most serious manifestation of Kroni. God incarnates as Vaikundar, and since Vaikundar lived recently, he was well known in history. So in the second part of the mythology many mythical as well as historical facts were woven together. Most of the events such as Muthirikkinaru,Samuel Zecharia (1826–1906), one of the prominent pastors of the London Mission Society, testifies to the existence of this well in his book titled The London Missionary Society in South Travancore 1805–1855, Nagercoil: LMS Press, 1897, p. 201. Wearing of Headgear during worship,M.S.S. Pandiyan, Meanings of 'Colonialism and 'Nationalism p. 180. Thuvayal ThavasuLMS Report for 1838, p. 71 says "About 70 families of this sect, having subsequently established a community of goods, removed under the guidance of a man of some influence to a part of the seashore of Tinnevelly, where they erected huts, performed frequent ablutions, and often assembled to hear the dreams and vision of their leader and to witness the miracles he was said to perform." all were noted in history.
Though there are quotes in Arul Nool to accredit the ten Avatars of Vishnu, it seems that they are not seen in equal status with these incarnations (as in the table). It was considered secondary to the primary avatars, who are associated with the destructions of the fragments of Kroni. This view is not inconsistent with Hinduism, as only Narasimha, Rama and Krishna are considered the primary avatars who are still worshipped. The other avatars are considered secondary avatars who are not worshipped.
The Santror are given a historical background in Ayyavazhi mythology as seven boys who were made to be born in the mythical garden Ayodha Amirtha Vanam (supposed to be between present-day Srirangam, Tamil Nadu and Triconamalee, Sri Lanka) by using the seven seeds from seven upper worlds, by Thirumal, to the seven virgins. Theologians interpret that these 'Seven boys' refer to the ancestors of the whole human race, and hence the term "Santror" refers to the entire human.A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 3, p. 90. Their lineage started at the end phase of Dvapara Yuga and continued through the Kali Yukam into the Dharma Yukam. It is believed that Kali is being destroyed continuously by the activities of the Santror in the Path of Vaikundar, and so the Dharma Yukam unfolds eventually. In this sense they have a considerable roll in the destruction of Kali, the foremost evil.
The Ayyavazhi proposes an emancipatory utopia under the banner of Dharma Yukam.G. Patrick, Religion and Subaltern Agency, Chapter 6, p. 159 says, "AV, having emerged in a context of distress, proposes an emancipatory utopia under the banner of tarmayukam." The basis of the belief is that Ayya Vaikundar had come to establish and rule as the everlasting kingG. Patrick, Religion and Subaltern Agency, Chapter 5, p. 109 says, "Akilattirattu begins its narration by stating that the account contained in it is the story of God coming into this kaliyukam to transform it into tarmayukam and to rule over it." over the Dharma Yukam in the place of Kali YukamG. Patrick's Religion and Subaltern Agency, Chapter 6, p. 159 says, "The core of the proposal was that Vaikuntacami had come to establish and rule over a tarmayukam in the place of the kaliyukam." after sentencing Kroni to hell by a final judgment from the Lion-throne of Dwaraka pathi, the rising mythical landmass (which was sunken at the end of Dvapara Yuga by Krishna) located south east of present-day Kanyakumari.
The Dharma Yukam is narrated as beyond the limits of time and space.G. Patrick, Religion and Subaltern Agency, Chapter 6, p. 161, "Yet another point to be taken note of in the symbolic vision of AV is its conception of time. AV gives a list of seven aeons, and, at the end of it, postulates a tarmayukam that is to exist eternally ..." It is often related to Moksha—the personal liberation, and to the state of 'Oneness' too.Ari Sundara Mani, Akilathirattu Ammanai Parayana Urai, pp. 657–658Mani Bharathi, Akilathirattu Vilakka Urai (Part 2), pp. 300–301
The reason, as stated in Akilam for the disintegration of the entire system is that, towards the end of Dvapara Yuga, there in Mount Kailash, Siva believing the words of devas, created Kaliyan without discussing to Vishnu, who had the responsibility to destroy Kaliyan as per previous deeds.T. Krishnanathan, Ayya Vaikundar Vazhvum Sinthanaiyum, p. 106 So Vishnu refused to take birth in the world to destroy Kaliyan.N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, p. 315 So Shiva and Brahma surrendered all their powers to Vishnu.N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, p. 321 Until this event, Siva was the supreme power as per Akilam. It is notable that this is a theological idea something similar to Shaivism, where Siva is supreme to all. Then onwards, however, Vishnu is the supreme power.Pon. T. Dharmarasan, Akilathirattu, p. 52 Here the ideology changes similar to that of Vaishnavism. This supremacy of Vishnu remains like this from the beginning of Kali Yuga until the incarnation of Vaikundar, from where it changes further. During the incarnation, Vishnu himself can not incarnate directly in the world to destroy Kaliyan, since he (Kaliyan) had bought as boon the power of Devas, including Vishnu's, and spread it all over the world as maya. So God needs to be incarnated with a new set of rules and with unique importance. A total universal transformation of the power relation of god-heads, the rules of scriptures, the dharma, etc., took place, and Vaikundar was given birth by taking in the power of Ekam, by Lakshmi and Vishnu conjoining together inside the sea.A. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 270–271
And from now onwards all the powers were handled over from Vishnu to Vaikundar inside the sea. Siva, Vishnu and Brahma therefore form a part within Vaikundar.A. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 288–289 This ideology about Trimurthi (three are equal in power) is similar to that of Smartism. Vishnu alone forms a double role; one, within Vaikundar, and the other, as the father of him, remain inside the sea and regulating Vaikundar through . After Vaikundar was given birth to, by assuming the Power of Ekam, Vaikundar was supreme to Vishnu and all other God-heads, though Vishnu playing the role of Father to Vaikundar. However, Vaikundar had to obey the order of Vishnu, since Vaikundar was given birth to perform the duties of Vishnu, which he (Vishnu) could not do. Vaikundar (and scriptures given by him) is the manifestation of the supreme Ekam so, in Ayyavazhi spirituality, he is the only worshippable universal power.A. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 290–291
Regarding scriptures, the first part of Akilam is summed-up events of the previous yugas, which are present in Hindu scriptures.G. Patrick, Religion and Subaltern Agency, p. 119 The second part says about the universal transformation and the uniqueness of Vaikundar and his incarnational activities. So as a summary, till the beginning of Kali Yuga, what is Hinduism, that is Ayyavazhi. From then onwards for a series of reasons, Akilam says that 'Hindu' scriptures and its ideology had lost its purity and was destroyed,N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, p. 427 and so the Ayyavazhi Dharma was re-configured in the name of Akilam and Vaikundar and the 'Hindu' ideas were re-formed.
Some followers of Ayyavazhi include Vaikundar as part of the ten of Vishnu as Kalki, while some denominations strongly advocate moksha, the personal liberation, though it is not stated directly in Akilam. Some even reject the Trinity conception in Ayyavazhi and believe Narayana to be the supreme universal power.Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 1, p. 1, "Sreehari who is known as Athi Narayana is praised as Ayya." The unique monotheistic belief which is the central theme of Akilam is completely unknown among most of the followers today. Deviating far away from the strict monotheistic teachings of Akilam, some thangals provides panividais for other lesser gods too.
The spread of Ayyavazhi among the common people was mainly due to the practice of Shamanism. Being similar to Hindus in almost all aspects Ayyavazhi followers are hard to be identified. The only sign to distinguish the practitioners of Ayyavazhi is the fact that they wore the Thirunamam (a sign on their forehead).R. Shunmugam, Nadar Kulathi Narayanar Avataram, pp. 189–191 The Nizhal Thangals are identified among the other temples by the fact that idols are replaced by mirrors in the Palliyarai. Only the recitations of a handful of scholars educated in the Ayyavazhi scriptures point out the real facts and concepts of Akilam and the philosophical and ideological deviation of Ayyavazhi from Hinduism.Samithopu Ayya Vaikunda Suvami 172-vathu avathara thina vizha, Thina Malar vazangkum Avathara Thina vizha Sirappu Malar, p. 3, " ... but it is questionable that how many people know that. Every one who came to know newly about Ayya wonders and ..." Bala Prajapathi Adikalar writes about Vaikundar. Not even the Payyan dynasty from the headquarters are able to portray the Akilam-based ideology clearly.Court Judgement, District Court, Nagercoil, Case: O.S. No.80/1110, "The doctrines and the philosophic basis of this cult are not clearly known. Not even the 2nd defendant who is one of the hereditary high priests in the temple (Swamithope Pathi) and who enjoys the Gurusthanam of the community is able to throw much light on the question, whether there are any essential or fundamental differences between the Narayanaswamy margom (Ayyavazhi) and the Popular Hinduism" All these philosophical, ideological and religious variations in the society of Ayyavazhi make them hard to be identified and differentiated as a separate belief and instead taken as a Hindu sect.
There is a common belief that Ayya Vaikundar is a prophet and he had made many prophecies during his earthly years. On the contrary, there are no implications in Akilam or other books of Arul Nool that Vaikundar himself foretold anything, except in Thiruvasagam 4, Akilam:12. The common mis-understanding is because, the Akilam and Arul Nool includes hundreds of Prophecies and the contents of both the books is being divinely revealed to the Seedars by Vaikundar and the Seedars brought them to the written form. So, instead of the prophecies in both the books being considered that of Seedars it is mis-understood that the prophecies is of Vaikundar. Robert Caldwell, one among the very few historians of the contemporary period (whose views are always overwhelmingly negative on Vaikundar, since himself being a LMS Christian missionary), also referred to the then belief that seedars (disciples) profess to foretell events.
The religious structure evolved in the path of Ayyavazhi scriptures and, as a result, it transfigured itself as an alternative religio-cultural system in the social category. The Ayyavazhis addressed their system as "Path of God" with the phrase "Ayya Vazhi". On one hand, they believe that their tradition had come to replace all old traditions (religions), but on the other hand, they believe that Ayyavazhi is the synopsis of the world's religious knowledge. On one hand, they believe that Vaikundar unified all deities within him; on the other, as all the previous had gone awry by the advent of Vaikundar.G. Patrick, Religion and Subaltern Agency, "Ayya Vali – A New and Singular Religious Phenomenon" , p. 120. Apart from this, Ayyavazhi has separate theology, mythology, holy places, worship centres, and ethics of its own.
Though many new papers, academic researchersGraham Harvey and Robert J. Wallis, (2007), Historical Dictionary of Shamanism, , Scarecrow Press, pp. 101 and some of its followers consider it as a separate religion, many of the followers are even of the opinion that this is but a Hindu sect rather than an autonomous religion.See They indulge in the mystic practices of possessions and divinations similar to the tribal religions of Tamil Nadu. Also, many of its core beliefs are similar to some Hindu sects such as Advaita and Smartism.
Regarding demographics, Ayyavazhi followers are highly concentrated in South India though found across India, comparatively in less numbers. In Kanyakumari and Tirunelveli districts of Tamil Nadu, it is very hard to find a village without a worship centre of Ayyavazhi. Apart from the listings from the religious headquarters (though it is evident that Ayyavazhi followers are spread across the India from university papers)R. Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 100. there are no official figures for the number of followers of Ayyavazhi because they are considered in the census.
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