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Ayyavazhi ()( the head of '''Ayyavazhi religion''' laid foundation stone for the...."'')'''Daily Thanthi''', ''Nagercoil Edition'', 2/3/2007, Page 5. "மாநாட்டுக்கு '''அய்யாவழி சமய''' தலைவர் பால பிரஜாபதி அடிகளார் தலைமை தாங்குகிறார்." Translation - ("The religious conference is lead by Bala Prajapathi Adikalar, the head of '''Ayyavazhi religion'''.") (This news from a leading news paper in India, on reporting the 175-th Ayya Vaikunda Avataram , calls Ayyavazhi as a religion and Bala Prajapathi Adikalar as the head of '''Ayyavazhi religion'''. magazines, www.tamilstar.com , Sujibala without a blouse in Ayyavazhi (Preview about the Film 'Ayyavazhi'), 5-17-2007, ''"They follow a religion based on his principles, which is called Ayyavazhi."'' and some academicsG.Patrick's ''Religion and Subaltern Agency'', Chapter 5, Page 120,121. ''"it may be concluded that, it may be concluded that AV emerged as a 'new and singular' religious phenomenon in that context"'' consider it a separate religion. Certain groups outside Ayyavazhi also recognize it as a separate religion, including some social,V.T. Chellam's ''Thamizhaka Varalarum Panpadum'' Chapter 12, Page 493 Heading "Vaikunda Samikal'' (1810 - 1851) " Line 11: "அய்யா வழி சமயம் உதயமாகியது", ''(Ayyavazhi religion gets originated)''. as well as religious, ''G.Patrick's Religion and Subaltern Agency'', Chapter 5, Page 91 "By the middle of nineteenth century, AV had come to be a recognisable religious phenomenon, making its presence felt in South Tiruvitankur and in the southern parts of Tirunelveli." Samuel Mateer, '' The Land of Charity '', ''[http://www.amazon.com/dp/8120603192]'' page 222 - 223, "this singular people display considerable zeal in the defence and propagation" 2 faculties. Though Ayyavazhi followers are spread across India, in 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'''''. Vaikundar's activities, and the gathering of a large crowd of followers, created a Reformation and Revolution in 19th century Travancore Sri Vaikunda Swamigal and Struggle for Social Equality in South India, Page 63, ''"The religious reform of Sri Vaikunda Swamigal left an everlasting influence on South Travancorean society."'' and Tamil Society G.Patrick's, ''Religion and Subaltern Agency'', University of Madras, Page 90-91. and surprised the Feudal social system then in place in South India . Sri Vaikunda Swamigal and Struggle for Social Equality in South India, Page 86. Ayyavazhi is centered on Ayya Vaikundar 's life and teachings, and its ideas and philosophy are based on the holy texts '' Akilattirattu Ammanai '' and '' Arul Nool ''. According to these, Ayya Vaikundar was the Manu Avatar of Trimurthi . Although Ayyavazhi shares many ideas with Hinduism in its mythology and practice, it also differs considerably, especially in its concepts of "Good vs Evil", Dharma etc.G.Patrick's, ''Religion and Subaltern Agency'', The Religious Phenomenon of Ayya Vali, Page 111-113, Ayyavazhi first came to public attention in the which has been compared to Abrahamic ideas on Heaven . G.Patrick's, ''Religion and Subaltern Agency'', A Sequential Narration Of The Salient Episodes From The Mythography of Ayya Vali, Page 220 ETYMOLOGY of Swamithoppe Pathi .]] The exact origin of the name ''Ayyavazhi'' is not known, though there are many views on the subject, and many different implications in the phrase. The various theories on its derivation include:
The Synonymous versions of the phrase are virtually unlimited, because the usage of the word 'Ayya' in Tamil varies widely. It is used to convey the words ''father'', ''guru'', ''the superior'', ''a person of dignity'', ''respectable one'', ''master'', ''the king'', ''the teacher'', ''preceptor'', etc. The word ''''vazhi'''' in Tamil can mean ''the way'', ''a course of conduct'', ''manner'', ''method'', ''mode'', ''cause'', ''antiquity'', ''succession'', ''religious system'', ''reason'', and so on. BELIEFS Followers of Ayyavazhi believe in similar to Advaita theology. , symbolizing the existence of Trinity within Narayana who incarnated as Vaikundar ]] 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, (1997) ''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) . Followers of Ayyavazhi differ from other Hindus in that they recognize a Satan -like figure, Kroni , who is the primordial manifestation of evil and who manifests in various forms, (for example, Ravana and Duryodhana ) in different ages or Yuga s. God, as Vishnu , becomes incarnate in his Avatars , including Rama , Krishna and eventually Ayya Vaikundar , to destroy the foremost evil. Akilam10: (Thiruvasakam - 2) Source text: Akilathirattu Ammanai published by P. Thangaiyah Nadar, Page - 225 . Kali , the evil spirit of 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. This evil spirit is been destroyed by Vaikundar and transform the world to Dharma Yukam the 'world of rightiousness' ''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 and Anna Dharmam (offerings of food) can be seen in Ayyavazhi centres of worship at least once a month. G.Patrck's Religion and Subaltern Agency, Chapter 5, page 118 "Even now charity on food is one of the primary activities conducted in these centers." TEACHINGS AND IMPACT See Also: Main teachings of Ayyavazhi While 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 the disciples whose works feature in the Arul Nool . Like Dharma , the other teachings of Ayyavazhi are twofold, sociological and mystical. Social teachings are primarily concerned with eliminating inequality and discrimination in Society , while the Mystical teachings are devoted to revealing divine knowledge. The teachings encourage a close relationship with God, rather than one of fear. Followers are encouraged to refer God as '' Ayya '', "dear father", and thus to strengthen their intimacy and affection towards God.Dr. R.Ponnu(2002), ''Ayya Vaikundar Ore Avatharam'', Ram Publishers, Page 128-129 Ayyavazhi on its social teachings clearly and explicitly condemns the Caste System . G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, page 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."'' It also served from its beginning as an institution for social reform, particularly in the area of which is to be found throughout India, they also had groups of people who were regarded as the "unapproachable" and "unseeable". G.Patrick's, ''Religion and Subaltern Agency'', University of Madras, Page 24. Cf. A. Sreedhara Menon's, ''A Survey of Kerala History'', page 277. In this social contest, the intermingling of the castes brought about in Ayyavazhi centres was one of the vital elements in the transformation of that society. '''Cf. Ponneelan's''', ''Vaikunta Cuvamiyum Avar Kalamum'', Mimeograph note, page 6. Pathi , religious headquarters of Ayyavazhi.]] From the beginning, Ayyavazhi has also taken strong stands against political oppression. This is perhaps most clearly indicated in the characterizations of the Thiruvithkanur king as Kalineesan, (one who is caught hold by s broke out such as ''Upper cloth agitation'', Temple Entry Agitation and movements of Narayana Guru 6 and that of Ayyankali etc.7 Ayyavazhi mystics highly focus on supreme oneness.A.Ari Sundara Mani(2002), ''Akilathirattu Ammanai Parayana Urai'', Page 384 In the midst of all variations the theology always maintains this oneness sharply. And the teachings goes that, the evil of Kali is the one which blocks that ultimate or supreme Oneness prevailing between individual souls and the universe, and gives an individuality and extreme Pride to each souls and make them departing from the quality of the supreme oneness and motivating against it. N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, Vivekananda Pathippakam, Page 12 The 'over-soul' or the supreme soul, Ekam is termed as the whole existence with change less nature, 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(2002), ''Akilathirattu Ammanai Parayana Urai'', Page 103-121 All creations are evolved from this Ekam, the supreme consciousness.N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Vivekananda Pathippakam, Page 97 So all the qualities of Ekam are within each souls, which evolved from it. So individual souls are related to Ekam , the universal Consciousness . It also says that every souls as reflections or mirrors of this supreme and absolute, Ekam .Tha. Krishnanathan, (2000), ''Ayya Vaikundarin vazvum Sinthanaiyum'', page 60-61. This is the spiritual meaning of the Mirror Worship In Ayyavazhi . So far human and all other souls are restricted to the limits of the evil Kali , individual souls are not eligible to attain the supreme bliss and so this souls are considered secondary to Ekam the supreme Soul . Once a soul overcome the influence of Maya it gets unified with Ekam . Its individuality is no more and thereby it's Ekam.N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, Vivekananda Pathippakam, Page 14 On the other hand this supreme Consciousness is termed as Paramatma (over-soul). By this personification, God is the taught to be the 'Husband' while all other souls are his consorts.Ari Sundara Mani, Akilathirattu Ammanai Parayan Urai, Ayya Vaikundar Thirukkudumba Pathippakam, Page 534 The Thirukkalyana Ekanai in Akilam Fifteen symbolises this clearly as if God (Ekam) is marrying or unifying into himself 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 (2000), ''Ucchippadippu'', Ayyavaikunta Nather Sidhasramam, page 32-33. HISTORY See Also: History of Ayyavazhi preserved in Swamithope Pathi .]] Ayyavazhi began to be noticed initially by the large number of people gathering to worship cast, it is evident that a large number of people from other castes also followed it. G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, page 91 ''"How ever, people from other 'casts' too formed part of the gathering"'' By the middle of nineteenth century, Ayyavazhi had come to be recognised as a separate religion, deep rooted in the region of South Swamithope began to be considered as the headquarters of Ayyavazhi. LMS Report for the year 1872 , page 107. After the death of Vaikundar, Ayyavazhi was spread on the basis of his teachings and the religious books ''Akilattirattu Ammanai'' and ''Arul Nool''. The five Citars , who were the disciples of Ayya Vaikundar, and their descendants travelled to several parts of the country and carried the mission of Ayyavazhi. G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, page 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 administration of Swamithoppe Pathi , N. Elango & Vijaya Shanthi Elango 1997 ''Ayya this is a reVaikuntar - The Light of the World'' Chapter 4, Page 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 1997, ''Ayya Vaikuntar - The Light of The World'' Chapter 8, Page - 41 to 44 (sources). Hundreds of Nizhal Thangals (places of worship) were built across the country.V.T. Chellam's, ''Thamizaka Varalarum Panpadum''(The History and Culture of Tamil Nadu), Chapter 12, Page - 493 Currently was announced as a holiday from 1994 .Dr. R.Ponnu, ''Vaikunda Swamigal Ore Avataram'', 2002, Ram Publishers, Page 59. See Also: Timeline of Ayyavazhi history SCRIPTURES AND HOLY PLACES See Also: Ayyavazhi scriptures Ayyavazhi holy sites The holy books of Ayyavazhi are the , and they are the source of The Religion's Mythology . The internal evidence states that the ''Akilattirattu Ammanai'' was written down by Hari Gopalan Citar G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, page 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's ''Religion and Subaltern Agency'', Chapter 5, page 119 ''"It is presented as if Vishnu is narrating the whole story to his consort Leksmi"'' The secondary scripture Arul Nool was a composed one which includes various books which are believed to be written by Citars and Arulalarkal (one who get possessed by divine power). G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, page 119-120 It contains the prayers, Hymn s and instructions for the way of worship in Ayyavazhi, Rituals , Prophesies and also many acts. But there is no definite history for it. All these texts are compiled in Tamil Language .Dr. C. Poulose(2002), ''Advaita Philosophy of Brahmasri Chattampi Swamikal'', (Doctoral thesis in Sree Sankaracaharaya University of Sanskrit, Kalady.) Page 24. To the Ayyavazhi devotees, there are seven holy places, called Pathi s, with " Panchappathis " being the most important. G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, page 117 ''" Five such patikal are believed to have emerged during the time of Vaikuntacami. "'' The temple of Swamithoppepathi is the headquarters of the Ayyavazhi. N. Elango & Vijaya Shanthi Elango 1997 ''Ayya Vaikuntar - The Light of the World'' Chapter 8, Page 41 ''" The first Pathi is Swamithoppu itself. It is the head quarters of Ayyavazhi. "'' The Vakaippathi , where 700 families were sent to Thuvayal Thavasu by Vaikundar was accredited as a Pathi in Akilam although this site has no direct association with the activities of Vaikundar . G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, page 117 ''" However, there is also another list which includes Vakaipati where tuvaiyal tavacu took place "'' There is a serious disagreement within the followers of Ayyavazhi as to the holiness of some of the places of worship. The . See Also: Pancha pathi Akilattirattu Ammanai Arul Nool SYMBOLISM , symbolised in Ayyavazhi as 'Lotus carrying Namam']] See Also: Ayyavazhi symbolism The symbol of the Ayyavazhi is a Lotus carrying a flame-shaped white 'Namam'. Tha. Krushnanathan's ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Thinai veliyeetagam, Page 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, page 62 refers to Thirunamam, but not the Lotus. But inturn the symbol is considered as the ideological summary of Akilam. But 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. Since the , a Nizhal Thangal constructed in such a way of architecture near Marthandam, Tamil Nadu . The mythical narration of akilam about the eight Yuga s is often viewed philosophically as eight Chakra s. A. Arisundara Mani's Akilathirattu Ammanai Parayana Urai (Additional) Page XII-XIII " Athara thana vilakka attavanai " . The first Neetiya Yukam as Bindu and the final state of absolute bliss, Sahasrara is said to be the Dharma Yukam . In this series the, energy of Consciousness of oneself is to raised from Bindu (Neetiya Yukam) to the final Sahasrara (Dharma Yukam) to experience the absolute 'bliss'.A. Arisundara Mani's, (2002), ''Akilathirattu Ammanai Parayana Urai'', Ayya Vaikundar Thirukkudumbam, page 374. The reigning power in the final Dharma Yukam (Sahasrara) is Ekam or the supreme absolute. and so, the Ayyavazhi's symbol seems to be derived from Akilam . And the symbol of Ayyavazhi, ' Lotus with Namam ' shows it; Vaikundar is been experienced in Sahasrara . As per Hindu legends this Sahasrara Chakra has'' '1000 petals' ''.9 But in Ayyavazhi symbolism it was considered as 1008. In Akilam or Arul Nool there are no verse to indicate '1000' but quiet commonly the number '1008' is mentioned. Also the incarnational year of Vaikundar is 1008 M.E. Backing these scriptural identities, 1008 petal lotus is followed in Ayyavazhi symbolism. Besides this there is also some other symbols including Vaishnavite ' ''Triple Namam'' ', Conch etc are also used in Ayyavazhi. See Also: Thirunamam WORSHIP CENTRES See Also: Worship centers of Ayyavazhi The followers of Ayyavazhi established '' across India and so the Ayyavazhi followers.Pulavar. R.Shanmugam's, ''Nadar Kulathil Narayanar Avatharam'', Nadar Kulatheebam Publications, Page 192, "நாடெங்கும் உள்ள நிழல் தாங்கல்களுக்கெல்லாம் தலைமைப் பதி, குமரி மாவட்டதில் முன்கூறிய சாமிதோப்பு என்ற ஊரில் இருக்கிறது." "(The head quarters of all these Nizhal Thangal s which are found across the country, is at the place called Swamithoppe as told earlier.)" mostly in South India .Dr. R.Ponnu(2002), ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', Ram Publishers, Page 100. As per another statistics there are more than 8000 worship centres in serves, religiously as the headquarters of all. Generally speaking, the Pathis earns more importance among the worship centres. near Marthandam , Tamil Nadu .]] Pathi s were the important centres of congregational worship, being relatively bigger structures. They obtain their significance from the fact that Ayya Vaikundar and his activities were historically associated with these centres of worship. They are seven in number. 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 Swamithope pathi are managed by independently formed village or other committees.N.Elango & Vijaya Shanthi Elango, (1997) ''Ayya Vaikuntar - The Light of the World'', page 41-44 Nizhal Thangal s, compared to Pathi s generally were simple small structures built for the purpose of worship and for learning the teachings of Ayya Vaikundar. They served also as centres of education during the early days.R.Ponnu, ''Vaikundacuvamikal Valvum Valikattalum'', page 71. Food and shelter were offered to the needy in these centres.P.Sarvesvaran, ''Sri Vaikunda Swamikal - A Forgotten Social Reformer'', Page 8. Some of them were established when Vaikundar was alive. G.Patrick's ''Religion and Subaltern Agency'' Chapter 5, Page - 118. Vaikuntacami is said to have established seven of these nilaltankalkal at Chettykudiyirrupu, Agastisvaram, Palur, Chundavilai, Vadalivilai, Kadampankulam and Pampankulam. Even now charity is one of the main activities conducted in these centres. G.Patrick's ''Religion and Subaltern Agency'' Chapter 5, Page - 118. Even now charity is one of the main activities conducted in these centres. The LMS Reports of the mid-nineteenth century too speaks in abundance about Nizhal Thangals. These centres are considered abode of Dharma . The Nizhal Thangal s formed an important institution in the socio-religious life of the people of Ayyavazhi. See Also: Pathi Nizhal Thangal RELIGIOSITY — STUDY CIRCLE It is difficult to give a clear-cut listing to Ayyavazhi concepts because of the relation the Ayyavazhi scriptures maintains with the Hindu Scriptures . On one hand Akilam outputs a view that the central themes of the previous scriptures are churned-out and are assembled in it and on the other hand is says that Kaliyan destroy the Vedas and Shastras and also performed several additions to the previous scriptures at the beginning of Kali Yuga and hence the Akilam is given to mankind.G.Patrick's, Religion and Subaltern Agency, ''The Religious Phenomenon of Ayyavazhi'', Page:120-121. These both view points give the view of Akilam on Hindu Scriptures, and place them as reasons for rejecting them. Tradition]] Many of the deep-thinkable philosophical concepts are merely mentioned with their names in Akilam and the describtion is left to be found from somewhere so, it is unavoidable to refer Hindu scriptures for undergoing a religious study on Ayyavazhi Theology .P.Sundaram Swamigal & K. Ponnu Mani, ''Ayya Vaikunta Nathar Jeevacharithram'' (Biography of Ayya Vaikunta Nathar), Page 20-21 The 96 properties of Human body, Tatvas is just mentioned in Akilam while saying about the qualities and features of Kaliyan .N.Vivekanandan (2003), ''Akilathirattu Ammanai Moolamum Uraiyum'', Vivekananda Pathippakam, Page 190-191. It is essential to understand each and every one of the 96 tatvas to understand about Kaliyan. But since Akilam have no different view in this matter from Hindu scriptures, it was left to be gathered from there. 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 when the idea of a particular notion of Akilam differs very much from Hindu Scriptures , that particular thing is deeply described.''Arisundara Mani's'', Akilathirattu Ammanai Parayana Urai, Preface, page(additional):v ETHICS See Also: Ayyavazhi ethics The 'ethics of Ayyavazhi' are found throughout the primary scripture, Akilattirattu Ammanai .T.Krushnanathan(2000), ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Thinai Veliyeettagam, page 112. They are also integrated with the meta-narrative Mythography . However, regarding ethics, some parts in Arul Nool is considered as an accumulation and Prophecy of the core concepts found in Akilam.G. Patrick's, ''Religion and Subaltern agency'', University of Madras, Chapter 5, Page 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 asked by them. with Ayyavazhi symbol at the top]] Neetham is the primary virtues of Ayyavazhi. This shows separately that how the 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. And in turn how the nature and the divine beings protects the society which follows the Neetham. This Neetham is found in Akilam as saying how the people of early age lived in detail. Chastity and 'life in ultimate union with nature' form the central theme in Neetham. It was derived from there as an ethical form that is to be followed. As in Akilam, Vinchai is the rules and regulations provided by God ( Narayana ) to Vaikundar . Three such Vinchais are there. Though this was found as regulations provided by the Father, Narayana to the Son Vaikundar, it was considered that many of the acts found there fits also to humans and to be followed by human to improve their moral code. The first ''Vinchai of Tiruchendur'' forms the largest ethical accumulation found in Akilam. To an extend, the Dharmic teachings in Ayyavazhi are also considered as ethics. Charity in sociology and '' 'attempting to realizing the ultimate truth of oneness' '' in spiritual are the ethical codes under Dharmic Teachings . Akilam also gives separate ethics for Devas also. Also it is notable that the Ayyavazhi ethics undergo a vast deviation from the Incarnation Of Vaikundar since an 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 Kali as maya, is ruling 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. It was believed that many portions of Arul Nool are lost. The Sivakanda Athikara Pathiram here is the section specially dedicated to teach the ethics. The rituals, especially Circumambulation s are told to be followed to wash-out the sin committed related to Immoral thinkings. See Also: Ayyavazhi Dharma Neetham Vinchai to Vaikundar SANTROR - THE SUBJECTS See Also: The Santror , the tree cursed to provide Celestial Nectar in the form of Palm-juice for Santror until the closure of Kaliyuga .]] The Santror are the seven boys who were made to born by using the seven seeds from seven upper worlds, by Thirumal , to the Seven virgins through their instrumentality, according to Ayyavazhi Mythology . They were born in the Ayodha Amirtha Vanam . Their lineage to be started at the end phase of Dharma Yukam and continued through the Kali Yukam . In ideological sense it additionally represents one who lives with dignity. But in turn, The Santror are the subject of the religious vision of Ayyavazhi. G.Patrick's Religion and Subaltern Agency, Chapter 6, page 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. Today most of the followers emphasise more on the religious dimension of this category than the social. G.Patrick's Religion and Subaltern Agency, Chapter 6, page 151 ''"Today, most of the theologians of AV emphasis more on the religious dimension of this category than the social."'' They give it an inclusive character and universal reach to mean anyone who is noble, Dr. R.Ponnu's, ''Sri Vaikunda Swamigal and the Struggle for Socil Equality in South India'', 2000, page 23, line 5. as the literal meaning of the Tamil word would have it, and anyone who believes in the vision of Ayyavazhi. However, the concept, as it occurs in Akilattirattu Ammanai is more specific, with a considerable importance attached to the social dimension of it, without, however, ruling out a space for universal connotation. G.Patrick's Religion and Subaltern Agency, Chapter 6, page 151-152 In its specific and social reference, it refers Chanar (those who have the ability to see 'the invisible' constantly). Since The Santror was mentioned as the first inhabitants of the Kali Yukam in Akilam , this view rightly fit 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. As noted in the site nadar.kuttyjapan.com Views based on the extracts of early historians including Herodotus. The roll of Santror in Kali Yukam is to assist and to follow Vaikundar on destroying the evil force of Kali . 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. GOD See Also: Ayyavazhi theology The Theology Of Ayyavazhi differs from other Monistic religions.V.T. Chellam's Thamizaka Varalarum Panpadum, Chapter 12, Page - 493 It speaks of Ekam, the ultimate Oneness from which all that which exists formed. It also speaks of an Oneness that exists behind all differences. The Ekam itself is remaining unaffected by maya deep inside every changeable matters as an Absolute constant. So as per the theology, God is, in the highest sense, one, formless, Infinite , genderless, beyond ''Time and space'' etc. Also, it's notable that the term Ekam in Tamil gives simply the meaning, ''"one and the incomparable supreme"''. This is some sort of monistic definition about god from Ayyavazhi theology. to Vaikundar ]] Narrating through Mythology , ''Sivam'' and ''Sakthi'' evolved from Ekam . The ''Natham''(voice), Trimurthi , other lesser gods and all the universe further evolved. Siva is considered to be the supreme power till Kali Yuga . For a series of reasons, Vishnu is considered to be the supreme from the advent of Kali Yuga. Then from the incarnation of Vaikundar , again the powers of all god-heads, including Vishnu is transformed to Vaikundar. Also Ekam, the supreme power take a place within Vaikundar and hence for the present age, Vaikundar is said to be the only worshippable and supreme power. But on the other hand this supreme oneness (Ekam) itself is said to be created by Vaikundar, who is a personified universal power. Regarding this, Ayyavazhi is more Monotheistic than a monistic. But no other god-heads, even the Father of Vaikundar, Narayana hasn't gained an equal or greater status than Ekam . In Ayyavazhi mythology, Kroni was personified as a Devil , and was fragmented into six and was finally destroyed by a final judgement which is followed by the god-ruled Dharma Yukam . This narration gives some dualistic dimension to Ayyavazhi Theology . But since the teachings of Arul Nool and since the final fragament 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's, ''Akilathirattu Ammanai Parayana Urai'', Chapter 1, Page -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. See Also: Ayyavazhi Trinity Ayya Vaikundar Ekam RITUALS See Also: Ayyavazhi rituals In addition to the philosophical concepts and Mythology , the rituals of Ayyavazhi evolved in their own way. Most of the rituals have both different operational and historical meanings. G.Patrick's, Religion and Subaltern Agency, University of Madras, 2003, Page 19 Historically, the rituals were used or viewed as an attempt break the case based inequalities previled 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(2000), ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Thinai Veliyeettagam, Page 93-96. and unifying various castes through Muthirikkinaru. Akilathirattu Page 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 is suggested to be followed as a training to reach the ultimate aim of Dharma Yukam .A.Ari Sundaramani(2002), ''Akilathirattu Ammani Parayana Urai'', Vaikundar Thirukkudumbam Publications, page 485. The Usage Of Head-gear as the crown to reveal that 'all are kings', visualising some sort of Ideology similar to advaita. Also Ayyavazhi scriptures succeeded very much in making understand this commonly unsensible things (Philosophical ideas) to the common mass. The individual rituals and symbols, the unique features of worship, the ecstatic mode of religiosity, and the ritual healing - all these elements of the ritual corpus of Ayyavazhi contributed to the formation of an emancipatory ideation and a social discourse. 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 practises. INCLUSIVENESS AND EXCLUSIVITY See Also: Inclusiveness and exclusivity in Ayyavazhi , Payyan Chella Vadivu .]] This 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. The inclusive theory accepts the views of different Religion s for a certain period of time, and from then onwards Exlusively rejects all of them in its narrative. Ayyavazhi accepts different had bought the Vedas as boon it lost its substance by the advent of Kaliyan . It also says that he (Kaliyan) had performed several additions and had hidden several contents of them. And hence God incarnated as Vaikundar . So for the present age, Akilattirattu Ammanai is the only 'Book of Perfection'. By this Ayyavazhi rejects all other scriptures and follows only Akilattirattu Ammanai. SHAMANISM See Also: Shamanism in Ayyavazhi Shamanism is still in practise in some worship centers. G.Patrick's, ''Religion and Subaltern Agency'', Chapter 5, page 93 "the followers or 'the disciples' of Ayyavazhi too had practised shamanism in different centres of AV." Some believe that through the words of these possessed persons one could be able to know what God tells about him or herself or their activities. As part of shamanic practice, they exhort the people on various matters, practiced divination (''Kanakku'') to discern the causes of sickness and misfortunes, and 'foretold future happenings'. The Akilattirattu Ammanai seems to have recognizes shamanic acts of worship. A quote in Arul Nool reads, "For imparting knowledge and making things clear, I kept those who practice divination in the temples." On other Point Of View this quote refers to "those who teaches the core ideas of Ayyavazhi scriptures." and Vahana decorated with flowers on the first day of Kodiyettru Thirunal in Swamithoppe Pathi .]] Though shamanism was practised in Ayyavazhi, it was accepted by the Scriptures only as an ignorant way of worship (beginning stage in Worship ) or the initial way to teach a beginner the Metaphysics . But on the other hand, this shamanic actions in the Worship Centers Of Ayyavazhi is quite often criticised by a large number of followers. Commonly it was believed that in 'Ayyavazhi possessions', the possessed person use to sit in the Padmasana posture and simply utter or speak to the audience instead the 'posed' person use to stand and dance, as now in practise. This act of 'standing and dancing' is mainly criticised seriously almost universally by Ayyavazhi followers. Also, Akilam says about a false deity which was sent to the world by Narayana after Vaikundar attained Vaikundam . It also states that this ''False deity'' use to say, '' "I am Vaikundar, I was the one who married the deities and unified into myself." '' Also this false deity show many magic practices and also many miracles. Some people use to compare the shamanic actions to that of False deity. They cite several quotes from Ayyavazhi scriptures for their criticism. But with a different point of view the supporters of shamanism give different synonymous outputs for the quotes and strengthen their stands. There is also a belief that ''Mudisoodum Perumal'' is a shaman, within whom Vaikundar was a divine power. Though this even was commonly not accepted, some theologians refers to some quotes in Akilam and Arul Nool to support their claim. MYTHOLOGY See Also: Ayyavazhi mythology 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's, ''Religion and Subaltern agency'' Chapter 6, Page 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's, ''Religion and Subaltern agency'' Chapter 6, Page 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 advent of Kali, shares some events, mythical characters, and concepts with Hinduism, many of whom were engendered in different form. The number of Yugas and Avatars differs in Ayyavazhi from Hinduism. The personification of the entity of Evil, Kali 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). The book also speaks of God incarnating in the world in the Kali Yukam (the present age) in order 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, Page-201. Wearing of Headgear during worship, Cf. M.S.S. Pandiyan's ''Meanings of 'Colonialism and 'Nationalism''' Page 180. Thuvayal Thavasu LMS Report for the year 1838, Page 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 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. THE UTOPIAN FORMULA See Also: Dharma Yukam Palliyarai with the Ten Avatars Of Vishnu craved on it]] The Ayyavazhi proposes an emancipatory utopia under the banner of Dharma Yukam . G. Patrick's Religion and Subaltern Agency, Chapter 6, Page - 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 over the Dharma Yukam in the place of Kali Yukam by sentencing Kroni to hell by the final judgement to him. G. Patrick's Religion and Subaltern Agency, Chapter 6, Page - 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 was taught 'to uplift the poor' and the result of that will be the Dharma Yukam. Unlike in Hinduism , Ayyavazhi scriptures says about eight Yugas , and the final Dharma Yukam is said to be ruled over by Vaikundar as the everlasting king. . Patrick's Religion and Subaltern Agency, Chapter 5, Page - 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." There were no signs of circular conception with this eight yugas as in Hinduism. G.Patrick's Religion and Subaltern Agency, Chapter 6, Page - 161 "This is in contrast to the circular conception of time that eternally with Vaikuntacami ruling over it as the everlasting king." It presents a linear conception of time in Ayyavazhi by narrating Dharma Yukam beyond time and space. G. Patrick's Religion and Subaltern Agency, Chapter 6, Page - 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 existThe circular conception of time was an essential ingredient of the theories of Karma and rebirth. But Ayyavazhi seems to approve this karma and rebirth but place Dharma Yukam after completing or beyond all these. About Dharma Yukam, it was said that, "a reign ruled without the discriminations of Caste Creed and Race ". Ayya Vaikundar was said to rule along with the Santror and Seven Virgins as one. Akilam17:1161, PHENOMENOLOGY See Also: Ayyavazhi phenomenology '' 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, (An organisation) (2002), ''Ayya Vaikundar 170th Avathar-Special Edition'', The activities of Nizhal Thangals, Page 2-4. Some followers of Ayyavazhi include Ayya Vaikundar as part of the ten 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 Ayyavazhi Trinity conception in Ayyavazhi and believe Narayana to be the supreme Universal power. Arisundara Mani's ''Akilathirattu Ammanai Parayana Urai'', Chapter 1, Page 1, Line 1-2, ''"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 present Pattathu Ayya of Swamithope Pathi .]] 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).The Nizhal Thangals is identified by the presence of Mirror in the Palliyarai . All the rest are the same as Hinduism, deviating from the original theme of Ayyavazhi. 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, Page 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 mistook them as an offshoot of Hindu tradition. HINDUISM AND AYYAVAZHI — RELATION See Also: Ayyavazhi and Hinduism The Hindu and Ayyavazhi Ideology is closed tied to each other. The place where Ayyavazhi and Hinduism differs was, from the advent of Kali Yuga . Akilam says that till 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(2003), ''Religion and Subaltern Agency'', University of Madras, Page 214 One because of the fact that Kaliyan bought all the Vedas and the powers of all God-heads as boons from Siva , the then supreme of all Devas .T.Kirushnanathan(2000), ''Ayya Vaikundarin Vazvum Sinthanaiyum'', Thinai Publications, Page 63. So all Gods and the scriptures have to obey him. Secondly, Kaliyan performed several additions to the true Scriptures for his comforts and so it couldn't be identified that, which parts of them are genuine. So for this time, all true scriptures had gone awry and the god-heads get bounded to Kaliyan and remain unhelpful to the people and save from them from the sufferings. On the other hand, there in Kailash , Siva believing the words of Devas , created Kaliyan without discussing to Vishnu , who was one among the Trimurthi and he who had the responsibility to destroy the Kaliyan as per the previous deeds.T.Krushnanathan(2000), ''Ayya Vaikundar Vazhvum Sinthanaiyum'', Page 106 So Vishnu refuse to took birth in the world to destroy Kaliyan.N.Vivekanandan's(2003), ''Akilathirattu Ammanai Moolamum Uraiyum'', Part 1, Page 315 So Siva and Brahma surrendered all their powers to Vishnu .N.Vivekanandan's(2003), ''Akilathirattu Ammanai Moolamum Uraiyum'', Part 1, Page 321 Till this event, Siva is the supreme power as per Akilam . This is a theological idea similar to Saivism , 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 there it changes further. , where the Boons were offered to Kaliyan by Siva ]] During the incarnation, Vishnu himself can't incarnate directly in the world to destroy Kaliyan, since he had Bought As Boon , the power of Devas including Vishnu's. So Lekhsmi and Vishnu united inside the sea and take the Power of Ekam , the supreme oneness and give birth to a child, Vaikundar .A. Arisundara Mani(2002), ''Akilathirattu Ammani Parayan Urai'', Page 270-271 And from now onwards all the powers was again handled over from Vishnu to Vaikundar inside the sea. And also Siva and Brahma forms a part within Vaikundar along with Vishnu.A. Arisundara Mani(2002), ''Akilathirattu Ammani Parayan Urai'', Page 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 Vaikundar, 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 do the work of Vishnu , which he coudn't do. Also as told earlier, since Kaliyan bought all Vedas , power of God -heads, etc as boons God cannot incarnate in the world so as the privious times and as per the existing rules and regulations. So a total universal transformation on — the power relation of god-heads, the rules of scriptures, the dharmas etc took place. Meanwhile all old-scriptures, gone awry. So, God incarnated as Vaikundar with a new set of rules and with unique importance. Since the Kaliyan spread in the world as Maya , and is most serious to be destroyed, for first time the most supreme, Ekam (similar to Nirguna Brahman) incarnated in the world as Vaikundar . And so, Vaikundar is the only worshippable universal PowerA. Arisundara Mani(2002), ''Akilathirattu Ammani Parayan Urai'', Page 290-291 and so the scriptures given by him. Regarding scriptures, the first part of Akilam is summed-up events of the previous yugas which are present in Hindu scriptures.G.Patrick(2003), ''Religion and Subaltern Agency'', University of Madras, Page 119 The second part says about the universal transformation and the uniquness 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 it's ideology had lost its purity and was destroyed,N.Vivekanandan's(2003), ''Akilathirattu Ammanai Moolamum Uraiyum'', Part 1, Page 427 and so the Dharma was re-configured in the name of Akilam and Vaikundar and so the Hindu ideas was re-formed. SOCIAL STRUCTURE See Also: Structure of Ayyavazhi |
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