Ayyavazhi

Ayyavazhi (IPA: [aia:vərɪ])(Tamil:அய்யாவழி Ayyavali -"Path of the father") is a dharmic belief system which originated in South India in the 19th century. It is conceived as an independent monistic religion by several newspapers and academic research. But in Indian censuses the majority of its followers declare themselves as Hindus. Therefore, Ayyavazhi is also considered a Hindu sect.

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. Ayyavazhi is classified as a dharmic belief because of its central focus on dharma.

Ayyavazhi first came to public attention in the 19th century as a Hindu sect. Vaikundar's activities, and the growing number of followers, created a reformation and revolution in 19th century Travancore and Tamil society, surprising the feudal social system of South India.

Though Ayyavazhi followers are spread across India, they are primarily present in South India and highly concentrated in Tamil Nadu and Kerala. The number of practitioners is estimated to be between 700,000 and 8,000,000, although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses.

Etymology

Main article: Etymology of Ayyavazhi

The exact origin of the name Ayyavazhi is not known. The various theories on its derivation include:

• Ayya's path – from the direct synonymous derivation, which takes Ayya as a noun (naming word) of Vaikundar.
• Path of Father – from the local spoken-Tamil language Ayya (father) + vazhi (path). This meaning, derived from Tamil, is most commonly used as 'ayya' , and means dear father.
• The ultimate truth of Master – from Tamil Ayya (Master) + vazhi (the ultimate truth) is derived from the literary usage of the words.
• Way of attaining the sacred feet of God – Ayya as (God) + vazhi (way to unify)

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 etc. The word 'vazhi' in Tamil can mean the way, manner, method, mode, antiquity, religious system and so on.

History

Main article: History of Ayyavazhi

Ayyavazhi began to be noticed initially by the large number of people gathering to worship Vaikundar (birth name 'Mudisoodum Perumal' ) (1809 C.E – 1851 C.E) at Poovandanthoppe. Presently Poovandanthoppe is known as the town of Swamithoppe. The Thuvayal thavasu (washing penance), of 1840 is the origin of Ayyavazhi as an alternative religio-cultural phenomena. The majority of its participants were from the marginalised and poor sections of the society. They began to function as a distinct and autonomous society and gradually, they identified their path with the phrase 'Ayya vazhi'. Although the majority of these followers were from the Chanar cast, a large number of people from other castes also followed it. For the Christian missionaries undertaking their proselytising mission Ayyavazhi posed a great challenge. Adherents to Ayyavazhi resisted conversion to Christianity. Ayyavazhi's fast growth in its first century was noted by Christian missionary reports of the mid-19th century.

'Holy Pirambu, Thandayam and Surai koodu' —things used by Vaikundar 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. 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. 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. Meanwhile the Payyan dynasty started administrating the Swamithoppe pathi, while other Pathis came under the administration of the followers of Ayya. As per the instructions of Akilattirattu Ammanai (Akilam) the Nizhal Thangals (small pagodas) are established across the country for worship and study of scripture.

As a first printed work of Ayyavazhi, Arul Nool was released in 1927 followed by that of Akilam in 1933, almost a century after it had written down. 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 1990s Many Ayyavazhi based social welfare organisations were established in the late 20th century. Several alternative versions of Akilam including some controversial versions were released in the same period. 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.

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. Currently Bala Prajapathi Adikalar, a Payyan dynasty descendant, is considered as the leader of Ayyavazhi.

Scriptures and holy places

The Kappu viewed from an eleventh impression Pala Ramachandran version Akilam.

Main articles: Ayyavazhi scriptures and Ayyavazhi holy sites

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 internal evidence states that the Akilattirattu Ammanai was written down by Hari Gopalan Seedar in 1841 by hearing the contents of Akilam told by Narayana to his consort Lakshmi. 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 VTV 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.

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). 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. But there is no definite history for it. All these texts are compiled in Tamil language.

Pancha pathi - Location map

To the Ayyavazhi devotees, there are seven holy places, called Pathis, with 'Pancha pathis' being the most important. The temple of Swamithope pathi is the headquarters of the Ayyavazhi.

The five Pathis are,

1. Swamithope Pathi – The venue of the great Tavam; the religious head-quarters.
2. Ambala Pathi – Where Vaikundar unified six of the Seven Deities into him.
3. Mutta Pathi – The venue of the Second and Third Vinchais.
4. Thamaraikulam Pathi – Where the Akilattirattu Ammanai is written down.
5. Poo Pathi – Where Ayya unified Poomadanthai (Earth goddess) into himself through symbolic marriage.

Vakaippathi, though not included in the Pancha pathi by the headquarters was still considered as a Pathi but with lesser importance. 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.

Symbolism

The Sahasrara, symbolised in Ayyavazhi as 'Lotus carrying Namam'

Main article: Ayyavazhi symbolism

The symbol of representation of Ayyavazhi is a lotus carrying a flame-shaped white 'Namam'. The lotus represents the 1,008-petalled Sahasrara (in Tamil, Ladam) and the Namam represents the Aanma Jyothi or atman. Both of the Ayyavazhi scriptures 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.

The mythical narration of akilam about the eight yugas is often viewed philosophically as eight chakras. 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 raised from Bindu (Neetiya Yukam) to the final Sahasrara (lotus), the highest spiritual center of enlightenment, to experience the absolute 'bliss'. The reigning power in the final Dharma Yukam (Sahasrara) is Ekam or the supreme absolute. Ayyavazhi's symbol seems to be derived from Akilam, and the symbol of Ayyavazhi, 'Lotus with Thirunamam' shows "Vaikundar's experience in Sahasrara."

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. The lotus may also represents the heart and the flame shape (Thirunamam), the divinity. Ayyavazhi has used other symbols including Vaishnavite ' Triple Namam '(not used currently), and Conch.

Beliefs

The Elunetru in the Palliyarai of Swamithoppe pathi.

Main article: Ayyavazhi beliefs

Followers 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. They condemn the Indian caste system 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. 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 which implies, "God is yourself (or) God is within you" suggesting an idea about God similar to Advaitan theology.

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. While some claim that the beliefs of Akilattirattu are related to Dvaita and Vishishtadvaita, Ayyavazhi endorses the concept of Ultimate Oneness.

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.

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. 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.

Teachings and impact

Evolution of Ekam, the source of whole existence (till Dwapara Yuga)

Main article: 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 unknown authors whose works feature in the Arul Nool. 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.

Ayyavazhi mystics highly focus on supreme oneness. 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. Ekam — The 'over-soul' or the supreme soul, is termed as the whole existence with change less 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.

All creations are evolved from this Ekam, the supreme consciousness. 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, Ekam 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's Ekam. 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 consorts 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.

Ayyavazhi clearly and explicitly condemns the Hindu caste system in its social teachings. 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. 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.

Sociologically speaking, Ayya Vaikundar was the first to succeed as a social reformer in launching political struggle, social renaissance as well as religious reformation in the country. 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. In addition it also created many social changes in the southern India impinging greatly on society highly resulting in social and Self-respect movements broke out such as Upper cloth agitation, Temple entry agitation and other movements including that of Narayana Guru, Chattampi Swamikal, Ayyankali etc.

Worship centres

A Nizhal Thangal near Marthandam, Tamil Nadu.

Main article: Worship centers of Ayyavazhi

The followers of Ayyavazhi established 'Pathis' and 'Nizhal Thangals' , which are centres of worship and religious learning in different parts of the country. They served as centres for propagation of the beliefs and practices of Ayyavazhi. There are thousands of Nizhal Thangals throughout India mostly in South India. As per a research paper from Madurai Kamaraj University there are more than 8000 worship centres in Tamil Nadu and Kerala alone. The LMS Reports of the mid-19th century also speaks in abundance about Nizhal Thangals. Since Ayyavazhi is not organised, Swamithope pathi serves, religiously as the headquarters of all. The Pathis earns more importance among the worship centres.

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. 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 itself are managed by independently formed committees. 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. Food and shelter were offered to the needy in these centres. Some of them were established when Vaikundar was alive. Among them Arul Nool specifies seven Thangals and those are considered primary to the others. Even now charity is one of the main activities conducted in these centres. The seven Nizhal Thangals which are mentioned in Arul Nool are considered primary among Thangals.

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.

Ethics

The flag mast of Swamithoppe with Ayyavazhi symbol at the top

Main article: Ayyavazhi ethics

The 'ethics of Ayyavazhi' being integrated with the meta-narrative mythography are found throughout the primary scripture, Akilattirattu Ammanai. Regarding ethics, Arul Nool as an accumulation and prophecy of the core concepts found in Akilam. 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.

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. 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.

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.

Religiosity – study circle

The Holy Symbol of Ayyavazhi Tradition

Main article: Ayyavazhi religious studies

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 narrates the central themes of the scriptures regarding Ayyavazhi ethics. Akilam is given to mankind because Kaliyan destroy the vedas and Shastras and at the beginning of Kali Yuga several additions were given to the previous scriptures. These both view points give the view of Akilam on Hindu Scriptures, and place them as reasons for rejecting them.

The philosophy and myth of the Ayyavazhi scriptures and terms are the basis of religious study on Ayyavazhi theology. For example, if the 96 tatvas are understood, then the Kaliyan is understood. Therefore theologians and philosophers in the day of Kali Yuga turn to Hindu scriptures to further their understanding of the tatvas as properties of Human body, which are not elaborated upon in Akilam. Since Akilam have no different view in this matter from Hindu scriptures, it was left to be gathered from there. How ever, to understand Akilam and its Philosophy, one should have a basic knowledge over the Hindu ideas and concepts.

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 when the idea of a particular notion of Akilam differs very much from Hindu scriptures, it is deeply described.

God

The Theological Evolution - Ekam to Vaikundar

Main article: Ayyavazhi theology

The theology of Ayyavazhi differs from other monistic religions. 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' 'the whole which exist' , 'the incomparable' 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. Also Ekam, the supreme power take a place within Vaikundar and hence for the present age, Vaikundar is said to be the only worshipable 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 rather than a monistic. But no other god-heads, even the Father of Vaikundar, Narayana has not gained an equal or greater status than Ekam. Also it is notable that Vaikundar is a turine power who includes the qualities of the Santror, Narayana and Ekam within himself.

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, 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.

Festivals and rituals

The flag hoisting fest during Kodiyettru Thirunal in Swamithope pathi leaded by Payyans

Main articles: Ayyavazhi festivals and Ayyavazhi rituals

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. 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). 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' .

In addition to the philosophical concepts and mythology, the rituals of Ayyavazhi evolved in their own way. Most of the rituals have different operational and historical meanings. 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, and unifying various castes through Muthirikkinaru. But they reveal on the other hand, high philosophical ideas preached in a ritual language.

A 'churul' kept prepared to be offered for Panividai

The Muthirikkinaru and Thirunamam is treated religiously as if the 'Patham and Namam' of it has the power to heal all sorts of mental as well as physical illness. Thuvayal thavasu is suggested to be followed as a training to reach the ultimate aim of Dharma Yukam. 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. 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.

Inclusiveness and exclusivity

Main article: Inclusiveness and exclusivity in Ayyavazhi

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 religions for a certain period of time, and from then onwards exclusively rejects all of them in its narrative.

The door of Swamithoppe 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. 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 Vaikundar was the one who incarnates as Jesus and so it accepts Christ, but it did not recognise The Bible. It says that the Bible was created with the intention of man and not that of God. Likewise, Akilam accepts that the term 'Allah', but it rejects the religion of Islam and its ideas.

Ayyavazhi accepts various incarnations in Hinduism, but rejects the Hindu scriptures. Although it accepts Vedas, later since Kaliyan had bought the Vedas as boon thy too lost their substance by the advent of Kaliyan and hence 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 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 also pours hatred on the variations among them and points it as the foremost Kali mayai (evil of Kali). The scriptures teaches that God and his activities are beyond the reach of religions. It also preaches about universal oneness.

Mythology

File:Ayyavali Vishnu.PNG

Narayana, The Father

Main article: 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. 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.

It is closely linked to that of Hinduism. Akilam talks about the previous yugas, the evolution of Kroni through them, 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 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.

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, Wearing of Headgear during worship, Thuvayal Thavasu all were noted in history.

AVATARS AND ASURAS THROUGH THE YUGAS

NO	YUGA	CHAKRA*	ASURA	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

* Chakras:- The yugas assumed as chakras above, is one of the philosophical views and is not mentioned directly so in Akilam.

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

Palmyra, the tree cursed to provide celestial nectar in the form of Palm-juice for Santror until the closure of Kaliyuga.

Main articles: The Santror and Dharma Yukam

The Santror are the subject of the religious vision of Ayyavazhi. There is both a religious and a social category in its connotation. 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. 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 dignity and supreme knowledge, 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."

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.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. The basis of the belief is that Ayya Vaikundar had come to establish and rule as the everlasting king over the Dharma Yukam in the place of Kali Yukam after sentencing Kroni to hell by the final judgment to him. The Dharma Yukam is narrated as beyond the limits of Time and space, 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.

Relation with Hinduism

Kailash, where the boons were offered to Kaliyan by Siva

Main article: 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. Kaliyan was a part of the mundane primordial manifestation who spread maya or illusion upon the existing scriptures and Devas. In Kali Yuga, all true scriptures are bound to maya and are unhelpful.

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. So Vishnu refuse to took birth in the world to destroy Kaliyan. So Siva and Brahma surrendered all their powers to Vishnu. 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 where it changes further.

The 'Tri-Kumbas' over the Swamithope 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 intaking the power of Ekam, by Lekhsmi and Vishnu joining together inside the sea.

And from now onwards all the powers was handled over from Vishnu to Vaikundar inside the sea. And also Siva and Brahma forms a part within Vaikundar along with Vishnu. 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 coud not do. Vaikundar is the manifestation of the supreme Ekam so, he is the only worshipable universal Power 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. 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, and so the Dharma was re-configured in the name of Akilam and Vaikundar and so the Hindu ideas was re-formed.

Phenomenology

Main article: Ayyavazhi phenomenology

Akilam points out its basis as an ideological regeneration of Dharma (the so called Hinduism) in the form of an entirely new ideology. 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.

Bala Prajapathi Adikalar, 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. 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). The Nizhal Thangals is identified amongst the other temples by the fact that, idols are replaced by mirrors in the Palliyarai and 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.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 structure

File:Swamithoppe pathi .jpg

Swamithoppe Pathi, religious headquarters of Ayyavazhi.

Main article: Structure 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 characterised Ayyavazhi worship. Though the rituals of Ayyavazhi seems as a reform or revolutionary activity highly focusing social-equality deviating from Hinduism, it was also characterised and bound by religious beliefs which give it an alternative spiritual meaning. Both synonyms for the religious practices highlights the singularity of Ayyavazhi on social and religious grounds respectively. Its scriptures covers almost all basic elements and ideas through-out Hinduism. It refers to Shastras, Agamas, Vedas and Puranas. It too refers to Jesus and the Islamic concept of 'Allah'. 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. All these makes it to be identified separate from Hinduism on one hand and on the other, portrait it as a Hindu renaissance. Ayyavazhi is viewed as a reform movement too since it reforms the Tamil and Kerala society and brought many social changes over there in the 19th century.

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. Apart from this, Ayyavazhi have separate theology, mythology, holy places, worship centres, and ethics of its own. All these views Ayyavazhi also as a separate religion.

'The Great Masi Procession' from Nagercoil 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. They indulge in the mystic practices of possessions and divinations similar to the tribal religions of Tamil Nadu. Also, many of its core beliefs are similar to some Hindu sects such as Advaita and Smartism.

Regarding demographics, Ayyavazhi followers are highly concentrated in South India though found across India, comparatively in less numbers. In Kanyakumari and Tirunelveli districts of Tamil Nadu, it'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) there are no official figures for the number of followers of Ayyavazhi since they are considered Hindus in the census.

See also

• List of Ayyavazhi-related articles
• Hindu Renaissance
• Eastern religion
• Dharmic religions
• Religion in India
• Hindu denominations

Bibliography

• G. Patrick (2003), Religion and Subaltern Agency, Department of Christian Studies, University of Madras, Chennai.
• T. Krishnanathan (2000), Ayya Vaikundarin Vazhvum Sinthanaiyum, Madurai Kamaraj University, Thinai Publications, Nagercoil.
• Dr. C. Paulose (2002), Advaita Philosophy of Brahmasri Chattampi Swamikal, Sree Sankaracharya University of Sanskrit, Ayya Vaikunta Nather Sidhasramam, Pothaiyadi.
• Dr. R. Ponnu (2000), Sri Vaikunda Swamigal and Struggle for Social Equality in South India, Madurai Kamaraj University, Ram Publishers, Madurai.
• R. Ponnu (2002), Vaikunda Swamikal Ore Avataram, Ram Publishers, Madurai.
• N. Vivekanandan (2003), Akilathirattu Ammanai Moolamum Uraiyum (Part 1&2), Vivekananda Publications, Nagercoil.
• A. Arisundara Mani (2002), Akilathirattu Ammanai Parayana Urai, Ayya Vaikundar Thirukkudumbam Publications, Nagercoil.
• R. Shunmugam (2001), Nadar Kulathil Narayanar Avataram, Nadar Kuladeepam Publications, Karankadu.
• A. Manibharathi (2003), Akilathirattu Vilakka urai, Thirunamappukazh Publications, Chennai.
• Samuel Mateer (1871), The Land of charity : a descriptive account of travancore and its people, Asian Educational Services, ISBN 8120603192
• Akilathirattu ammanai Arappadanool (First grade), Vaikundar Seva Sangam (Organisation), Attoor.
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• N. Vivekanandan(2001), Arul Nool Moolamum Uraiyum, Vivekananda Publications, Nagercoil.
• Thechanathu Thuvaraga pathi, Akilathirattu Akakkorvai, Published by Thechanathu Thuvaraga pathi.
• Madanjeet Singh (2005), The Sasia Story, France, ISBN 92-3-103992-X.
• P.Sundaram Swamigal & K. Ponnumani (2000), Ucchippadippu, Ayyavaikunta Nather Sidhasramam, Pothaiyadi.
• P.Sundaram Swamigal & K. Ponnumani (2001), Ayyavaikundanathar Jeevacharithram (Biography of Ayya Vaikunta Nathar), Ayyavaikuntanathar Siddasramam Publications, Pothaiyadi.
• V. Nagam Aiya (1989), The Travancore State Manual, Volume-2, Asian Educational Services, ISBN 8185499330.
• Cf. Ward & Conner (1860), Geographical and Statistical Memoir of the Survey of Travancore and Cochin States, Travancore Sircar Press, Trivandrum.
• Cf. Ponneelan's, Vaikunta Cuvamiyum Avar Kalamum, Mimeograph note
• Akilattirattu Ammanai (1989), (published by T. Palaramachandran Nadar), 9th impression.
• P.Sarvesvaran, Sri Vaikunda Swamikal - A Forgotten Social Reformer.
• V.T.Ramasupramaniyam (2001), Thirumagal Thamizhagarathi, Thirumagal Nilayam, Chennai.
• N.Amalan (2000), Ayya Vaikundar Punitha Varalaru, Akilam Publications, Swamithoppu.
• Samuel Zecharia (1897), The London Missionary Society in South Travancore 1805-1855, LMS Press, Nagercoil.
• M.S.S. Pandiyan(1992) Meanings of 'colonialism' and 'nationalism': an essay on Vaikunda Swamy cult, Sage Publications
• Vaikundar Seva Sangam (2002), (An organisation) Ayya Vaikundar 170th Avathar-Special Edition, Attoor.

• N.Vivekanandan (1988), Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, Vivekananda Pathippakam, Nagercoil.

External links

• www.vaikunt.org - Ayyavazhi
• www.ayyavaigundar.org - Avatar
• www.nairs.org - Views on Vaikundar as a saint
• www.nandhi.com - Ayya Narayana
• www.ayyaundu.org - Siddantha of Ayyavazhi
• www.indianetzone.com - Ayyavazhi : An Overview
• www.ayyavazhi.org - Ayya Vaikundar The Spiritual light