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Ayyavazhi ()(Tamil:அய்யாவழி The 'zhi' (ழி) portion of the word, 'Ayyavazhi', is a retroflex, and it is correctly transliterated according to the National Library at Kolkata romanization as ayyavali. -"Path of the father") is a dharmic belief system Arisundara Mani, Akilathirattu Ammanai Parayana Urai p. 4 which originated in South India in 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 'Ayyavazhi religion'.) It is conceived as an independent monisticN.Vivekanandan, Akilathirattu Ammanai moolamum Uraiyum, Volume 2, p. 97 religion by several newspapersThe following morning and evening dailies calls Ayyavazhi as a separate religion:
[Site] Ayyavazhi.org - Light of World Ayyavazhi is centered on Ayya Vaikundar's life and preaching, and its ideas and philosophy are based on the holy texts Akilattirattu Ammanai and Arul Nool. Accordingly, Vaikundar was the Manu (father, sovereign) avatar of Narayana. Ayyavazhi shares many ideas with Hinduism in its mythology and practice, but differs considerably in its concepts of good and evil and dharma.G.Patrick, Religion and Subaltern Agency, pp. 111-113, Ayyavazhi is classified as a dharmic belief because of its central focus on dharma. G.Patrick, Religion and Subaltern Agency, pp. 160-161. Ayyavazhi first came to public attention in the 19th century as a Hindu sect.Dr. 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, created a reformation and revolution in 19th century Travancore Dr. 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 society, G.Patrick, Religion and Subaltern Agency, pp. 90-91. surprising the feudal social system of South India. Dr. R.Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 86. [Image] Though Ayyavazhi followers are spread across India, Dina Malar(Leading Tamil News paper), Nagercoil Edition, 4/3/2005 p. 12: "எனவே 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. Poulose, 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) through out India." Accrediting the Worship centers of Ayyavazhi across India and so the Ayyavazhi followers. they are primarily present in South India Dr. R.Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 100, '"At present thousands of Pathis (Nizhal Thangals) are seen throughout South India." and highly concentrated in Tamil NaduDina Thanthi, (Tamil Daily) Nagercoil Edition, 4-3-2007, 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 700,000 and 8,000,000,Dinakaran, Nagercoil edition, p. 15, 25/2/2007. although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses. [Video] kadambankulam thiruvizha
EtymologyThe exact origin of the name Ayyavazhi is not known. The various theories on its derivation include:
HistoryAyyavazhi began to be noticed initially by the large number of people gathering to worship Vaikundar (known historically as 'Mudisoodum Perumal' ) (1809 C.E 1851 C.E)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 C.E 1851 C.E. The Akilam myth says that Vaikundar was the God incarnate who incarnates in the body of ' Sampooranathevan ' alias 'Muthukutty' in 1833 C.E and lived up to 1851 C.E. So as per Akilam, Sampooranathevan lived between 1809 C.E - 1833 C.E. and Vaikundar then incarnates in the body of Mudisoodum Perumal (Sampooranathevan) and lived between 1833 C.E - 1851 C.E. at Poovandanthoppe.{{cite web| last = | first = | authorlink = | coauthors = | title = Life History of Lord Vaikundar | work = Ayyavazhi.org - Life History | publisher = | date = | url = http://ayyavazhi.org/index.php?option=com_content&task=view&id=23&Itemid=41 | format = | doi = | accessdate = 2008-01-31}}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 the marginalised and poor sections of the 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'. {{cite web |url= http://thatstamil.oneindia.in/movies/heroines/sujibala_070516.html|title= http://thatstamil.oneindia.in| accessdate=2008-01-23 |format= 'Ayyavazhi' Sujibala|work= "...தனிப் பிரிவாக செயல்படத் தொடங்கினர். தங்களது மார்க்கத்திற்கு அய்யா வழி என்றும் பெயரிட்டுக் கொண்டனர்." (...they functioned autonomously. They named their pathway as 'Ayyavazhi'.) }} Although the majority of these followers were from the [[Chanar]] cast, a large number of people from other castes also followed it. G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, p. 91 ''"How ever, people from other 'casts' too formed part of the gathering"'' For the Christian missionaries undertaking their proselytising mission Ayyavazhi posed a great challenge. Adherents to Ayyavazhi resisted [[religious conversion|conversion]] to Christianity. Ayyavazhi's fast growth in its first century was noted by [[Ayyavazhi in reports by Christian missionaries|Christian missionary reports]] of 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''. [Post] Ayyavazhi - Tamil Movie - Watch Online for Free preserved in Swamithope pathi]]By the middle of 19th century, Ayyavazhi had come to be recognised as a separate religion, deep rooted in the region of South Travancore and South Tirunelveli. G.Patrick, Religion and Subaltern Agency Chapter 5, p. 91: "By the middle of nineteenth century, AV (abbreviation of Ayyavazhi) had come to be 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 certain 'extraordinary' speed." The growth in its number of followers had increased significantly from 1840s. Around the closure of the 19th century, Swamithope began to be considered as the headquarters of Ayyavazhi.[[London Missionary Society|LMS]] Report for the year 1872, p. 107. After the death of Vaikundar, Ayyavazhi was spread on the basis of his teachings. The five Seedars, who were the disciples of Vaikundar, and their descendants traveled to several parts of the country and carried the mission of Ayyavazhi. G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 120 "Vaikunda cami seems to have chosen these disciples to be his close associates and to propagate his teachings and ideas to the people" Meanwhile the Payyan dynasty started administrating the Swamithoppe pathi, N. Elango & 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 & Vijaya Shanathi Elango, Ayya Vaikuntar - The Light of The World Chapter 8, pp. 41-44 (sources). As per the instructions of Akilattirattu Ammanai (Akilam) the Nizhal Thangals (small pagodas) are established across the country for worship and study of scripture.V.T. Chellam, Thamizaka Varalarum Panpadum, Chapter 12, p. 493 As a first printed work of Ayyavazhi, Arul Nool was released in 1927 followed by that of Akilam in 1933, There is another view that Akilam was first published in 1939 and Arul Nool in 1918. The release date was not mentioned in the first edition of the Arul Nool.(Source:N.Vivekanandan, Arul Nool Moolamum Uraiyum). almost a century after it had written down.N. Vivekanandan, Arul Nool Moolamum Uraiyum. Following this, the spread of Ayyavazhi diverted in the scriptural way rather than by oral traditions which was active until then. Headquarter reports state that Ayyavazhi spread quicker after the period of Indian Independence(1940s) and further more from the 1990sN. Elango & 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 in 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 headquarters in the early 1990s to organise and govern the religion. Organisational conferences are held in various cities in South India including Chennai and Thiruvananthapuram. [Site] Ayyavazhi.org - Missionary Considering the growth of Ayyavazhi, Ayya Vaikunda Avataram, the day of incarnation of Vaikundar, 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.Dr. R.Ponnu, Vaikunda Swamigal Ore Avataram, p. 59. Currently Bala Prajapathi Adikalar, a Payyan dynasty descendant, is considered as the leader of Ayyavazhi. N. Elango & 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 and Sekar to name a few. Bala Prajapathi is the most popular personality of all of them."
Scriptures and holy placesThirattu Ammanai.JPG|180px|thumb|right|The Kappu viewed from an eleventh impression [http://www.worldcatlibraries.org/oclc/20287371?tab=details Pala Ramachandran version Akilam.]]The holy books of Ayyavazhi are the Akilattirattu Ammanai (often called as 'Akilam' ) and the Arul Nool, and they are the source of the religion's mythology. The Akilattirattu Ammanai was written by Hari Gopalan Seedar in 1841 G. Patrick, Religion and Subaltern Agency, Chapter 5, pp. 118-119 "The author claims that God woke him up during sleep and commissioned him to write it by 'telling' him what to write" by hearing the contents of Akilam told by Narayana to his consort Lakshmi. G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 119 "It is presented as if Vishnu is narrating the whole story to his consort Leksmi" While the original text is damaged, the daughter versions such as Swamithope version, Kottangadu version as well as the Panchalankurichi versions are the earliest existing palm-leaf versions of Akilam. Other release versions includes, Sentrathisai Ventraperumal, the Kalai Ilakkiya Peravai, the Vivekanandan as well as the highly criticised VTVN. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part-1. in addition to the earliest and commonly accepted Palaramachandran version. Akilam contains more than 15000 verses making up seventeen sections. It is written in poetic Tamil in a ballad form and is composed with a unique literal-style with two sub-genres, Viruttam and Natai throughout.[Image] The secondary scripture Arul Nool was a composed one which includes various books which are believed to be written by Arulalarkal (one who get possessed by divine power). G. Patrick, Religion and Subaltern Agency, Chapter 5, pp. 119-120 It contains the prayers, hymns and instructions for the way of worship in Ayyavazhi, rituals, prophesy and also many acts It also recollects many events found in Akilam especially that are related to the life of Vaikundar.R.Ponnu, Vaikunda Swamigal Ore Avataram, Ram Publications, pp. 11-12 But there is no definite history for it. All these texts are compiled in Tamil language.Dr. C. Poulose, Advaita Philosophy of Brahmasri Chattampi Swamikal, p. 24. - Location map]]To the Ayyavazhi devotees, there are seven holy places, called Pathis, R.Shanmugam, Nadar Kulatthil Narayanar Avataram, p. 195 with Pancha pathis being the most important. G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 117 " Five such patikal are believed to have emerged during the time of Vaikuntacami. " The temple of Swamithope pathi is the headquarters of the Ayyavazhi.The New Indian Express(English Daily), Madurai Edition, 3/4/2008. N. Elango & Vijaya Shanthi Elango, Ayya Vaikuntar - The Light of the World Chapter 8, p. 41 " The first Pathi is Swamithoppu itself. It is the head quarters of Ayyavazhi. " [Video] 7/03/08 social junk kansas city, mo The five Pathis are,
[Post] ayyavazhi tamil movie online Vakaippathi, though not included in the Pancha pathi by the headquarters was still considered as a Pathi but with lesser importance. N. Elango & Vijaya Shanthi Elango, Ayya Vaikuntar the light of the world, Chapter 6 (Thuvayal Panthy), p. 31 G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 117 " However, there is also another list which includes Vakaipati where tuvaiyal tavacu took place " Apart from this there is a disagreement within the followers of Ayyavazhi as to the holiness of some other Pathis such as Vaikunda Pathi and Avathara Pathi. The list of Pathis announced by the headquarters of Ayyavazhi does not include those Pathis. N. Elango & Vijaya Shanthi Elango, Ayya Vaikuntar the light of the world, Chapter 8, p. 41 (Panchappathi)
BeliefsFollowers of Ayyavazhi believe in reincarnation and the subsequent Dharma Yukam, which is the eighth and final yukam, in which Vaikundar will rule the world with the Santror.Thechanathu Thuvaraga pathi, Akilathirattu Akakkorvai, pp. 64-65 They condemn the Indian caste system G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 114 " Other verses from Akilattirattu Ammanai like, 'cast away the eighteen castes and the demons into the mountain and the sea', 'do not discriminate between the powerful and powerless', 'the caste would disappear by itself', etc., point to a clear and specific rejection of the inequalities of castes." and reject the use of standard Hindu murti in worship. However, a non-anthropomorphic symbol had been introduced to be used as a point of devotional and meditation focus. G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 103 This symbol, the Elunetru, which is placed in the Palliyarai, a seat of God, rather than God himself. The same is true of the Elunetru's alternative name, Asanam, which means "seat." Behind this asana, a mirror is installed to reflect the worshipper Madanjeet Singh's, The Sasia Story p. 18 which implies, "God is yourself (or) God is within you"R.Shanmugam (2000), Nadar kulathil Narayanar Avatharam, Ayyavazhi, pp. 190-191. suggesting an idea about God similar to Advaitan theology. in the Palliyarai of Swamithoppe pathi.]]Ayyavazhi beliefs are closely related to those of Smartism and Advaita Vedanta, especially in the beliefs related to Trimurthi. Hence, Ayyavazhi's followers believe that Brahma, Vishnu, and Siva are different aspects of the same God. A.Manibharathi, Akilathirattu Vilakka urai, Part - 1, 222-223. While some claim that the beliefs of Akilattirattu are related to Dvaita and Vishishtadvaita, Ayyavazhi endorses the concept of Ultimate Oneness. Akilam10:664 (Thiruvasakam - 2) .[Site] Ayyavazhi - Psychology Wiki Ayyavazhi's differs from other Hindus in their recognition of a Satan-like figure Kroni, the primordial personification of evil who manifests in various forms such as Ravana and Duryodhana in different ages or yugas. God, as Vishnu, becomes incarnate in his avatars, including Rama, Krishna and eventually Vaikundar, in order to destroy the foremost evil. Akilam10: (Thiruvasakam - 2) Source text: Akilathirattu Ammanai published by P. Thangaiyah Nadar, p. 225. Kali, regarded as the spirit of Kroni in Kali Yuga is said to be omnipresent in this age and this is one of the reasons why the followers of Ayyavazhi, like other Hindus, believe that the current yuga, Kali Yuga, is decadent. Kali Yuga, a mundane world separated from spirituality will give rise to a time known as Dharma Yukam, a spiritual world. It is the story of God coming to transform the world into tarmayukam and rule over it - Akilam one - 1:108,109 Charity is Ayyavazhi's primary mission on the social ground and Anna Dharmam (offerings of food) can be seen in Ayyavazhi centres of worship at least once a month. G.Patrick, Religion and Subaltern Agency, Chapter 5, p. 118 "Even now charity on food is one of the primary activities conducted in these centers." [Image]
Symbolism, symbolised in Ayyavazhi as 'Lotus carrying Namam' ]]The symbol of representation of Ayyavazhi is a lotus carrying a flame-shaped white 'Namam'. Tha. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, p. 108. The lotus represents the 1,008-petalled Sahasrara (in Tamil, Ladam) and the Namam represents the Aanma Jyothi or atman. Both of the Ayyavazhi scripturesAkilam15:39 "Petti ceelai Uduthu Periya Thirunama Pottumittu"Sivakanda Athikara Pathiram, First Act. (source: N.Vivekanandan's Arul Nool - Moolamum Uraiyum, p. 62 refers to Thirunamam('flame shaped symbol' present in the top of the Lotus in the Ayyavazhi symbol), but not the Lotus. The symbol is the ideological summary of Akilam-based philosophy. This symbol is in practise from the mid 20th century. There is no written references to this but there is a painting at the residence of Bala Prajapathi Adikalar which was considered older not less than 50 years. There are also oral traditions which suggests the same age for this symbolism.[Video] I didn't wear blouse for Ayyavazhi: Sujibala The mythical narration of akilam about the eight yugas is often viewed philosophically as eight chakras. 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 energy of consciousness(Namam) of oneself is asked to be raised from Bindu (Neetiya Yukam) to the final Sahasrara (Dharma Yukam) the lotus, the highest spiritual center of enlightenment, to experience 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 as per Trinity conception, or the supreme absolute. Ayyavazhi's symbol seems to be derived from Akilam, and the symbol, 'Lotus with Thirunamam' shows "Vaikundar's experienced in Sahasrara." near Thiruvattar built with Sahasrara architecture.]]As per certain Hindu legends this Sahasrara chakra has '1000 petals' . But in Ayyavazhi symbolism it was considered as having '1008' petals. In Ayyavazhi there is no scriptural background to indicate the importance of '1000', but the number '1008' is commonly mentioned. Also the incarnation year of Vaikundar is 1008 M.E (Malayalam Era). Backing these scriptural identities, 1008 petal lotus are followed in Ayyavazhi symbolism. Since the Sahasrara is symbolised as Lotus, no stem is drawn for the lotus. Also a new building architecture has been developed in constructing Nizhal Thangals where the inverted Lotus petals (as in sahasrara) is used as a design over the roof. See this ImageNelli Nintra Vilai Thangal.png, a Nizhal Thangal constructed in such a way of architecture near Marthandam, Tamil Nadu. The lotus may also represents the heart and the flame shape (Thirunamam), the divinity.Pulavar. R.Shanmugam's, (2000), Nadar Kulathil Narayanar Avatharam, Nadar Kulatheebam Publications, p. 207Ayyavazhi has used other symbols including Vaishnavite ' Triple Namam '(not used currently), and Conch. [Post] south actress sujibala in ayyavazhi photo galley
Teachings and impactWhile the majority of Ayyavazhi's key teachings can be found in the book Akilattirattu Ammanai, other teachings are collated from various books believed to be written by unknown authors whose works feature in the Arul Nool.N.Vivekanandan, Arul Nool Moolamum Uraiyum, p. 8 Like Dharma, the other teachings of Ayyavazhi are twofold, sociological and mystical. The mystical teachings are devoted to revealing divine knowledge while social teachings are primarily concerned with eliminating inequality and discrimination in society. The teachings encourage a close relationship with God, rather than one of fear. Followers are encouraged to refer to God as Ayya, "dear father", and thus to strengthen their intimacy and affection towards God.Dr. R.Ponnu, Ayya Vaikundar Ore Avatharam, pp. 128-129Ayyavazhi mystics highly focus on supreme oneness.A.Ari Sundara Mani, Akilathirattu Ammanai Parayana Urai, p. 384 In the midst of all variations the theology always maintains this oneness sharply. The evil of Kali is the one which blocks that ultimate or supreme oneness prevailing between individual souls and the universe, giving an individuality and extreme pride for them and make them departing from the quality of the oneness and motivating against it. N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, p. 12 Ekam — The 'over-soul' or the supreme soul, is termed as the whole existence with changeless nature and ubiquity which is viewed by individual souls as, 'one which undergoes different changes with respect to space and time' because of the evil force, maya influencing them.A.Ari Sundara Mani, Akilathirattu Ammanai Parayana Urai, pp. 103-121, the source of whole existence (till Dwapara Yuga)]]All creations are evolved from this Ekam, the supreme consciousness.N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, p. 97 So all the qualities of Ekam are within each soul, which evolved from it. It also says that each and every individual soul is a reflection or mirror image of the absolute Supreme, EkamT. Krishnanathan, Ayya Vaikundarin vazvum Sinthanaiyum, pp. 60-61. which is also the spiritual synonym for the mirror-worship in Ayyavazhi. Human and all other souls are restricted to the limits by the evil Kali. This is the reason why individual souls are not able to attain the supreme bliss and so these souls are considered secondary to Ekam. Once a soul overcomes the influence of maya it gets unified with Ekam. Its individuality is no more and thereby it is Ekam.N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, p. 14 On the other hand this supreme consciousness is personified as Paramatma (over-soul) by which, God is taught to be the 'Husband', while all other souls are his consortsAri Sundara Mani, Akilathirattu Ammanai Parayan Urai, p. 534 which is symbolised by Thirukkalyana Ekanai where Vaikundar marry the individual souls. Also, the philosophy applies a common formula for the creationism of human beings and the rest of the universe, so whatever exists externally to human beings exists also internally.P.Sundaram Swamigal & K. Ponnumani, Ucchippadippu, pp. 32-33. [Site] Ayyavazhi Ayyavazhi clearly and explicitly condemns the Hindu caste system in its social teachings. G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 114 " Other verse from Akilattirattu like, 'cast away the eighteen castes and the demons into the mountain and the sea', 'do not discriminate between the powerful and powerless', 'the caste would disappear by itself', etc., point to the fact of a considerable indoctrination against the inequalities of Castes." From inception, it has also served as an institution for social reform, particularly in the area of Travancore, which was noted for its unusually strong caste system culture. Cf. Ward & Conner, Geographical and Statistical Memoir, p. 133; V. Nagam Aiya, The Travancore State Manual, Volume-2, p. 72. In this social contest, the intermingling of the castes brought about in Ayyavazhi centres was one of the vital elements in the transformation of society.Cf. Ponneelan, Vaikunta Cuvamiyum Avar Kalamum, Mimeograph note, p. 6. Sociologically speaking, 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. He was also said to be the fore runner of all social reformers of India.Immanuel, Kanniyakumari: Aspects and Architects, Chapter 11, pp. 115-116. Ayyavazhi displayed sympathy for the laboring classes, and opposition to the often excessive taxes they were forced to pay. From the beginning, Ayyavazhi has also taken a strong stand against political oppression, perhaps most clearly exemplified in the characterizations of the Thiruvithkanur king as Kalineesan, (one who is a captive of Kali) and of the British 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. It was the first ever fought Movement for Human Rights and Social Equality. In addition it also created many social changes in the southern IndiaDr. R.Ponnu, Vaikunda Swamigal Ore Avataram, p. 152 impinging greatly on society highly resulting in social and self-respect movements broke out such as Upper cloth agitation,A. Sreedhara Menon, A Survey of Kerala History, p. 314 Temple entry agitation and other movements including that of Narayana Guru, Chattampi Swamikal, Vallalar,R. Ponnu, Vaikunda swamigal Ore Avataram, p. 178. Ayyankali etc. [Image]
Worship centresnear Marthandam, Tamil Nadu.]]The followers of Ayyavazhi established 'Pathis' and 'Nizhal Thangals' , which are centres of worship and religious learning in different parts of the country.G.Patrick, Religion and Subaltern Agency, pp. 116-117 They served as centres for propagation of the beliefs and practices of Ayyavazhi. There are thousands of Nizhal Thangals throughout IndiaC. Poulose, Advaita Philosophy of Brahmasri Chattampi Swamikal, p. 24, "To propagate his teachings and ideas he opened upon 7 Pathis and 7 Tangs (The Primary Nizhal Thangals) in Travancore, hundreds of small pagodas (Nizhal Thangals) through out India." Accrediting the Worship centers of Ayyavazhi across India and so the Ayyavazhi followers.R.Shanmugam, Nadar Kulathil Narayanar Avatharam, p. 192, "நாடெங்கும் உள்ள நிழல் தாங்கல்களுக்கெல்லாம் தலைமைப் பதி, குமரி மாவட்டதில் முன்கூறிய சாமிதோப்பு என்ற ஊரில் இருக்கிறது." "(The head quarters of all these Nizhal Thangals which are found across the country, is at the place called Swamithoppe as told earlier.)" mostly in South India.R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 100. As per a research paper from Madurai Kamaraj University there are more than 8000 worship centres in Tamil Nadu and Kerala alone. Tha. Krishna Nathan's, Ayyaa vaikuNdarin vaazvum sinthanaiyum (Tamil), 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 London Missionary Society (LMS) Reports of the mid-19th century also speaks in abundance about Nizhal Thangals.From the following reports: James Town Mission District for the year 1863, Neyoor Mission District for the year 1869, Santhapuram Mission District for the year 1858, Nagercoil Mission District for the year 1864, from the ARTDC for the respective years. Since Ayyavazhi is not organised, Swamithope pathi serves, religiously as the headquarters of all. The Pathis earns more importance among the worship centres.[Video] kadambankulam Pathis which are seven in number, obtain their significance from the fact that Vaikundar and his activities were historically associated with these centres of worship. Since Ayyavazhi is not an organised religion the Swamithope pathi though considered as religious head-quarters, it officially does not control the rest of the religious centres. All Pathis, except itself are managed by independently formed committees.N.Elango & Vijaya Shanthi Elango, Ayya Vaikuntar - The Light of the World, pp. 41-44 The five Pathis collectively known as Pancha pathi, are considered primary among Pathis. Nizhal Thangals, compared with Pathis generally, were simple small structures built for the purpose of worship and for learning the teachings of Vaikundar. They served also as centres of School education during the early days.R.Ponnu, Vaikundacuvamikal Valvum Valikattalum, p. 71. Food and shelter were 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 those are considered primary to the others. Even now charity is one of the main activities conducted in these centres. G.Patrick, Religion and Subaltern Agency Chapter 5, p. 118. Even now charity is one of the main activities conducted in these centres. [Post] Ayyavazhi These centres are considered the abode of Dharma. The Nizhal Thangals formed 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 centres provide Panividai at least once daily.
Ethicswith Ayyavazhi symbol at the top]]The 'ethics of Ayyavazhi' being integrated with the meta-narrative mythography are found throughout the primary scripture, Akilattirattu Ammanai.T.Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, p. 112. Regarding ethics, Arul Nool is an accumulation of the core concepts found in Akilam.G. Patrick, Religion and Subaltern agency, Chapter 5, p. 120 In Akilam, the ethical abstracts are pointed out as "told by God" at several places at different situations to lesser god-heads, devas, saints, etc. when ever asked by them.[Site] Category:Ayyavazhi - Wikimedia Commons Neetham is the primary virtues 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 are the rules and regulations provided by God (Narayana) to Vaikundar. There are three such Vinchais. These were regulations provided by the Father, Narayana to the Son Vaikundar. 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 Dharmic teachings in Ayyavazhi 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). Also 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 weapon of love, forbearance and peace since Kaliyan as maya, is ruling the minds of people. [Image] 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 circumambulations are told to be followed to wash-out the sin committed related to immoral thinking. [Video] Vaikasi Festival of Swamithoppu
Religiosity – study circleTradition]]It is difficult to give a clear-cut listing to Ayyavazhi concepts because of the relation the Ayyavazhi scriptures maintains with the Hindu scriptures. Akilam primarily says the central themes of the existing scriptures (that of Hindu) had gone awry by the advent of Vaikundar. It also narrates that, Akilam is given to mankind as an alternative because Kaliyan destroy the original vedas and Shastras and at the beginning of Kali Yuga several additions were given to the previous scriptures by him.G.Patrick, Religion and Subaltern Agency, pp. 120-121. These both view points give the view of Akilam on Hindu Scriptures, and place them as reasons for rejecting them.The philosophy, terms and myth of the Ayyavazhi scriptures are the basis of religious study on Ayyavazhi theology.P.Sundaram Swamigal & 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 sriptures. For example, if the 96 tatvas are understood, then the Kaliyan is understood. Therefore theologians and philosophers nowadays turn to Hindu scriptures to further their understanding of the tatvas as properties of Human body, which are not elaborated upon in Akilam.N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, pp. 190-191. How ever, 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. [Post] suji bala in the film ayyavazhi : ethnic saree On mythical studies, Akilam covers almost the entire main mythology of Hinduism including Mahabharata, Ramayana, Kantha Purana, Vishnu Purana, etc but with limited details. It includes only the main events which are directly linked to the main-stream story flow. But to undergo a detailed study on each, the appropriate Hindu scriptures which includes those events in detail, needed to be referred. It provides all these collectively in brief with an over-all story line, which makes it unique. Many philosophical concepts from Hinduism are found in Akilam; some of them are completely accepted, some are regenerated, while others are rejected by omitting. 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 have quoted and the rest is left to be found from there, then that particular conception is accepted as in Hindu scriptures for religious studies. But once Akilam have 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 [Site] Ayyavazhi - Wikiquote
Godto Vaikundar]]The theology of Ayyavazhi differs from other monistic religions.V.T. Chellam, Thamizaka Varalarum Panpadum, Chapter 12, p. 493 It speaks of Ekam, the ultimate Oneness from which all that which exists formed and also an 'oneness' that exists behind all differences. The Ekam, which is articulated as the supreme divine power itself is supposed to remain unaffected by maya deep inside every changeable matters as an absolute constant. So in theological terms God is, in the highest sense, one, formless, infinite, genderless, beyond Time and space etc. Also notably, the term Ekam in Tamil language give simply the meanings, 'one', 'absolute' M.Winslow (1869), A Comprehensive Tamil and English Dictionary, American Mission Press (Madras), ISBN 81-206-0001-0 , p. 185 'the whole which exist' ,V.T.Ramasupramaniyam , Thirumagal Thamizhagarathi, p. 210 'the incomparable' Narmadavin Thamizh Agarathi, p. 173. which all give some sort of direct monistic definition about god from Ayyavazhi theology.Narrating through mythology, The 'Sivam' (mass) and the 'Sakthi' (force) are the first to get evolved from Ekam. The 'Natham' (voice), Trimurthi, other lesser gods and the entire universe further evolved. Siva, one among the Trimurthi was the supreme power till 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 is transformed to Vaikundar. Ekam, the supreme power which is one among the Trinity, takes a place within Vaikundar for the present age. Therefore, Vaikundar is said to be the only worshipable and supreme power. But on the other hand a quote from Akilam thirteen says this supreme oneness (Ekam) itself is created by Vaikundar, who is a personified universal power. In this regard Ayyavazhi is more monotheistic rather than monistic. No other god-heads, even the Father of Vaikundar, Narayana have not gained an equal or greater status than Ekam. Vaikundar is a turine power who includes the qualities of the Santror, Narayana and Ekam within himself. [Image] In Ayyavazhi mythology, Kroni was personified as a devil, and was fragmented into six and 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 most of the teachings of Arul Nool is monistic and since the final fragment of Kroni is said as 'Kalimayai' (the evil spirit) it was commonly accepted that the destruction of Maya is symbolised in such a way,Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 1, p. 36, "Kroni is nothing but a subtle revelation of spiritual ignorance." which contrast the dualistic view on Ayyavazhi. Apart from all these, there are also separate quotes in Ayyavazhi scriptures which give pantheistic and panentheistic definition to Ayyavazhi theology. [Video] Fala que eu te escuto - oração
Festivals and ritualsin Swamithope pathi lead by Payyan]]There are basically two yearly festivals for Ayyavazhi. The Ayya Vaikunda Avataram is celebrated on the 20th day of the Tamil month Masi (March - April). This is the only Ayyavazhi festival, to be celebrated as per the Solar calendar.Tha. Krishna Nathan, Ayyaa vaikundarin vaazvum sinthanaiyum, Chapter - 4, p. 74. The mass procession conducted on this day from Nagercoil to Swamithoppe is a popular one in this part of the country. The Thiru Edu-Vasippu is a festival of seventeen days celebrated in the Tamil month of Karthigai (November - December). {{cite web |url= http://ayyavazhi.org/index.php?option=com_content&task=view&id=13&Itemid=30|title= www.ayyavazhi.org|accessdate=2007-11-11 |format= Festivals|work= Thiru Edu Vasippu}} This celebration of textual reciting as a festival itself, is a unique feature to Ayyavazhi. Apart from this, there is a tri-yearly celebration of Kodiyettru Thirunal in Swamithope. Another unique feature is the celebration of every day as a festival in Swamithope, called as 'Nitham Thirunal' .Tha. Krishna Nathan, Ayyaa vaikundarin vazhvum sinthanaiyum, Chapter - 4, p. 70.In addition to the philosophical concepts and mythology, the rituals of Ayyavazhi evolved in their own way. Most of the rituals have different operational(religious) and historical meanings. G.Patrick, Religion and Subaltern Agency, p. 19 Historically, the rituals were used or viewed as an attempt break the case based inequalities prevailed in the then society and to strengthen and uplift the sociologically downtrodden and ill-treated. Examples of this include the physical as well as spiritual cleanliness through Thuvayal Thavasu, 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 reveal on the other hand, high philosophical ideas preached in a ritual language.The Muthirikkinaru and Thirunamam is treated religiously as if the 'Patham and Namam' of it has the power to heal all sorts of mentalN.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 to be followed as a training to reach the ultimate aim of Dharma Yukam.A.Ari Sundaramani, Akilathirattu Ammani Parayana Urai, p. 485. The usage of head-gear as the crown to reveal that 'all are kings', visualising an ideology similar to advaita. Also Ayyavazhi scriptures succeeded very much in making understand this commonly insensible thing (Philosophical ideas) to the common mass. 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. It attempts 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. [Post] sujibala in the film ayyavazhi as a villege girl
Inclusiveness and exclusivityThis formula of inclusiveness and exclusivity as applied in the religio-cultural universe of Ayyavazhi is unique, since both the theories and mixed-up in Ayyavazhi scriptures. Its inclusive theory, accepts the views of different religions for a certain period of time, and from then onwards exclusively rejects all of them in its narrative. Palliyarai with the ten avatars of Vishnu as per hindu texts carved on it]]Ayyavazhi accepts different God-heads of several religions such as the concept of 'Allah' and almost all God-heads in Hinduism.T. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, pp. 61-65. It also says that the one and the same God incarnates in different parts of the world at different time for rescuing the people from sufferings. But due to the advent of Kaliyan and because of the cruel nature of his boons, for the first time the supreme divine power, Ekam incarnates in the world as Vaikundar and so all the lesser God-heads and previous scriptures had lost their substances. So after the time of Vaikunda avatar, Vaikundar was said to be the only worshipable God and hence, the theology of Ayyavazhi was channeled towards exclusivism. Also the manner in which Akilam treats the scriptures of different religions is complicated. Akilam says that Narayana was the one who incarnates as Jesus and so it accepts Christ, but it did not recognise The Bible. It seems the view of Akilam on Bible is ' it (Bible) was created with the intention of man and not that of God' . "He created a Veda (scripture) of his own intention". - Akilam5:571 Likewise, Akilam accepts that the term 'Allah', but likely rejects the religion of Islam and its ideas.Ayyavazhi accepts various incarnations in Hinduism, but rejects the Hindu scriptures. It initially accepts Vedas. Akilam 12:151 - "Poorana Vetha Purana mun akamangkal" Later since Kaliyan had bought the Vedas as boon they too lost their substance by the advent of Kaliyan, and so had gone invalid. It also says that he (Kaliyan) had performed several additions and had hidden some of their content. And hence God incarnated as Vaikundar. So for the present age, Akilam is said to be the only 'Book of Perfection' . By this Ayyavazhi rejects all other scriptures and follows only its own. Akilam highly condemns the creation of religions especially exclusivistic religious and theological ideas. It shows them as the foremost Kali mayai (evil of Kali).R.Ponnu, Vaikunda Swamikal Ore Avataram, pp. 114 -116. The scriptures teach that God and his activities are beyond the reach of religions. It also preaches about universal oneness. [Site] Ayyavazhi
Mythology, The Father]]The mythology of Ayyavazhi narrates that the essence of this vision is an account of a history - a past, a present and a future - meant by weaving together of empirical facts, historical events as well as mythical accounts. G. Patrick, Religion and Subaltern agency Chapter 6, p. 151, "A reading of the mythography of AV makes explicit the fact that the essence of this vision is an account of a history - a past, a present, and a future - constructed by weaving together of empirical facts as well as mythical accounts." It moves around three axiomatic typologies, namely Santror, Kali Yukam and Dharma Yukam, placing their base on the concepts and events of previous yugas which are associated also with Hindu mythology. The basic concepts give a symbolic vision which is at once religious and social. G. Patrick, Religion and Subaltern agency Chapter 6, p. 151, "It is fitting to analyse and see how these basic concepts have been woven together to give a symbolic vision which is at once religious and social. "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 may be engendered in different form. The number of Yugas and Avatars differs in Ayyavazhi from Hinduism. The personification of the entity of Evil for the current yuga, Kaliyan is unique to Ayyavazhi, and not found in Hinduism. 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). [Image] 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 Thavasu LMS Report for the year 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. [Video] IURD - Documentário - Vida após a morte - Parte 2 {| class="wikitable" style="margin: 3 auto;" align="center"|+ AVATARS AND ASURAS THROUGH THE YUGAS ! style="background: #ccc;"|NO! style="background: #ccc;"|Yuga! style="background: #ccc;"|CHAKRA*! style="background: #ccc;"|ASURA! style="background: #ccc;"|AVATAR|-| 1| Neetiya Yuga| Bindu| Kroni| Narayana|-| 2| Chathura Yukam| Muladhara| Kundomasali| Mayon|-| 3| Netu Yukam| Swadhisthana| Thillai mallalan and Mallosivahanan| Thirumal|-| 4| Kretha Yuga| Manipura| Surapadman and Iraniyan| Muruga and Narasimha|-| 5| Tretha Yuga| Anahata| Ravana| Rama|-| 6| Dwapara Yuga| Vishuddha| Duryodhana| Krishna|-| 7| Kali Yuga| Ajna| Kaliyan| Trinity|-| 8| Dharma Yuga| Sahasrara| none| Ayya Vaikundar|}
[Post] poster : hulk-2, ayyavazhi from today 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 which 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.
Santror and Dharma yukam, the tree cursed to provide celestial nectar in the form of Palm-juice for Santror until the closure of Kaliyuga.]]The Santror are the subject of the religious vision of Ayyavazhi. G.Patrick, Religion and Subaltern Agency, Chapter 6, p. 151 "Canror (Santror)is a name that stands for a people who are the subject of the religious vision of AV (Ayyavazhi) There is both a religious and a social category in its connotation.G.Patrick, Religion and Subaltern Agency, Chapter 6, pp. 151-152. In the social sense, it is believed that the term Santror fits rightly to the early 'Chanars' who were called by the Arabs as "Al Hind", and known in Biblical times as the "People of Five Rivers", and now scattered with more than 250 branches through-out the world. {{cite web |url= http://nadar.kuttyjapan.com/nadar-who-are-they.asp|title= Nadar Community - Who Are they|accessdate=2008-01-23 |format= Nadars - Where they live? what they do? reason behind their success|work= "Nadars are one of the earliest inhabitants of our land, Bharat, which was later called by the Arabs as 'Al Hind'. In Biblical times they were known as the 'People of Five Rivers'. "}} But in turn, in ideological sense and from the literary meaning of the term 'Santror' in Tamil, it represents one who is noble and lives with dignityR.Ponnu, Sri Vaikunda Swamigal and the Struggle for Socil Equality in South India, p. 23, line 5. and supreme knowledge,A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 3, p. 92. giving an inclusive character and universal reach. A quote from Akilam reads, "Chanars (Santror) are those who have the ability to see 'the invisible' constantly."[Site] Ayyavazhi - Wikibooks, collection of open-content textbooks The Santror are given a historical background in Ayyavazhi mythology as seven boys who were made to born in the mythical river Ayodha Amirtha Vanam by using the seven seeds from seven upper worlds, by Thirumal, to the Seven virgins. Their lineage started at the end phase of Dvapara Yukam and continued through the Kali Yukam into the Dharma Yukam. Theologians interpret that these seven boys refers to the ancestors of the whole human race, and hence the term 'Santror' refers to the whole Human race.A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 3, p. 90.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 king G. 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 Yukam after sentencing Kroni to hell by the final judgment to him. G. 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." 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 though the Akilam gives space for the beliefs over karma and rebirth. Apart from this, the Dharma Yukam 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 [Image]
Relation with Hinduism, where the boons were offered to Kaliyan by Siva]]The Hindu and Ayyavazhi ideology is closely tied to each other. The place where Ayyavazhi and Hinduism depart from each other is at the advent of Kali yuga. Akilam says that until Kali Yuga the Vedas and all other Hindu scriptures remain with divinity. Each of the gods in Hinduism also remain with all their powers. But from the beginning of Kali Yuga they and all their virtues collapsed.G.Patrick, Religion and Subaltern Agency, p. 214 Kaliyan was a part of the mundane primordial manifestation who spread maya or illusion upon the existing scriptures and Devas.T.Kirushnanathan, Ayya Vaikundarin Vazvum Sinthanaiyum, p. 63. In Kali Yuga, all true scriptures are bound to maya and are unhelpful.[Video] IURD - Estudo do Apocalipse - Parte 3 - Final On the other hand, there in Kailash, Siva believing the words of devas, created Kaliyan without discussing to Vishnu, he who had the responsibility to destroy the Kaliyan as per the 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 Siva and Brahma surrendered all their powers to Vishnu.N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, p. 321 Till this event, Siva is the supreme power as per Akilam. This is a theological idea similar to Shaivism, where Siva is supreme to all. But from now onwards Vishnu was the supreme power. Here the ideology changes similar to that of Vaishnavism. This supremacy of Vishnu remains like this from the beginning of Kali Yuga till the incarnation of Vaikundar from where it changes further. Palliyarai, symbolizing the presence of Trinity within Ayya, revealing his supremacy.]]During the incarnation, Vishnu himself can not incarnate directly in the world to destroy Kaliyan, since he had bought as boon, the power of Devas including Vishnu's and spread all over the world as maya. So God needs to be incarnated with a new set of rules and with unique importance. So 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 joining together inside the sea.A. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 270-271 And from now onwards all the powers were handld 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 other as the father of him, remain inside the sea and regulating Vaikundar. Since Vaikundar is given birth, by assuming the Power of Ekam, Vaikundar is supreme to Vishnu and all other God-heads, though Narayana pays the role of Father to Vaikundar. But on the other hand Vaikundar had to obey the order of Vishnu, since Vaikundar was given birth to perform the duties of Vishnu, which he could not do. Vaikundar (and scriptures given by him) is the manifestation of the supreme Ekam so, in Ayyavazhi spirituality, he is the only worshipable universal PowerA. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 290-291 [Post] ekam 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 Dharma was re-configured in the name of Akilam and Vaikundar and the Hindu ideas were re-formed.
PhenomenologyAkilam points out its basis as a regeneration of Dharma in the form of an entirely new ideology. Akilam8:Thiruvasakam - 1 (As per Akilam this Thiruvasakam is written down by Sarasvathi because the previous religious ideas and scripture were destroyed by Kaliyan.) But today most of the followers of Ayyavazhi address Vaikundar merely as the incarnation of Vishnu. Likewise most of the Nizhal Thangals were called as Narayana Swami Pathi similar to Hindu, Vaishnavism. Most of the followers also worship Kali and folk deities not included the ideas based in Ayyavazhi scripture.Vaikundar Seva Sangham's,Ayya Vaikundar 170th Avathar-Special Edition, The activities of Nizhal Thangals, pp. 2-4., the present Pattathu Ayya of Swamithope pathi.]]Some followers of Ayyavazhi include Vaikundar as part of the 10 avatars of Vishnu as Kalki, and some denominations strongly advocate moksha, the personal liberation though it is not stated 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 Ayyavazhi 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 Ayyavazhi's spread among the common people was mainly due to the practice of Shamanism. The only sign to distinguish the practitioners of Ayyavazhi is they wore Thirunamam (the sign on their forehead).R.Shunmugam, Nadar Kulathi Narayanar Avataram, pp. 189-191 The Nizhal Thangals are identified amongst 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. All these philosophical, ideological and religious variations in the society of Ayyavazhi makes them hard to be identified as a religion and instead taken as a Hindu offshoot.
Social structurePathi, religious headquarters of Ayyavazhi.]]Ayyavazhi worship was marked by its simplicity. The absence of idol worship and priestly mediation, and inclusion of alternate type of centres of worship, the Pathis and Nizhal Thangals, were other characteristics of Ayyavazhi worship. Rituals of Ayyavazhi are a reform or revolutionary activity focusing upon social-equality which is a deviation from Hinduism. Ayyavazhi is also characterised and bound by religious beliefs which give it an alternative spiritual meaning. G.Patrick, Religion and Subaltern Agency, "Rituals", p. 98. Its scriptures cover basic elements and ideas through-out Hinduism. It refers to Shastras, Agamas, Vedas and Puranas. Akilattirattu Ammanai (T. Palaramachandran Nadar), p. 180. But address them all to be gone awry by the Advent of Vaikundar, from where Ayyavazhi scriptures forms negative ideas over all other traditions. Though Ayyavazhi shares many god-heads with Hinduism, it weaves unique ideology and power assumption for them. Ayyavazhi can be portrayed as a Hindu renaissance. Ayyavazhi is viewed as a reform movement too, by the reformation of the Tamil and Kerala society and it brought many social changes in the 19th century.[Image] 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 Ayyavazhi's 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 as the synopsis of the whole of world's religious knowledge. On one hand they believe, that Vaikundar had unified all deities of the world and so all the so called deities within him and on the other as, all 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 have separate theology, mythology, holy places, worship centres, and ethics of its own. to Swamithope.]]Though many of its followers consider it as a separate religion, there is evidence that some 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. [Video] IURD - Estudo do Apocalipse - Parte 2 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's very hard to find a village without a worship centre of Ayyavazhi. Apart from the listings from the religious head quarters, 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 since they are considered Hindus in [Post] Gnostic word for October 15:Tripartite [Image] [Video] Batismo nas águas - Arrependa-se! [Post] nallakannu watches ayyavazhi | |
