Ayyavazhi
Encyclopedia : A : AY : AYY : Ayyavazhi
| Part of the series on Ayyavazhi | |
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| History of Ayyavazhi | |
| Ayyavazhi Theology | |
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Ekam-The Ultimate Oneness Vethan-The Creator Thirumal-The Maintainer Sivan-The Destroyer Vaikundar-The Incarnation The Trinity | |
| Scriptures | |
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Akilattirattu Ammanai Vinchai to Vaikundar Thirukkalyana Ekanai Arul Nool | |
| Worship centers | |
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Thalaimaippathi Pathis Nizhal Thangals | |
| Religiosity | |
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Ayyavazhi Publications Ayyavazhi movements | |
| Ayyavazhi religious practices Main teachings | |
| Related Faiths | |
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Advaita Smartism | |
Apart from the Ayyavazhi followers some social V.T. Chellam's Thamizhaka Varalarum Panpadum Chapter 12, Page 493 Heading "Vaikunda Samikal (1810 - 1851) " Line 11 "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 it's presence felt in South Tiruvitankur and in the southern parts of Tirunelveli." Samuel Mateer, [The Land of Charity], [link] page 222 - 223, "this singular people display considerable zeal in the defence and propagation" faculties too recognise Ayyavazhi as a separate religion. Though Ayyavazhi is practiced outside Tamil Nadu too, V.T. Chellam's Thamizhaka Varalarum Panpadum Chapter 12, Page 494 "The refined religious system by Vaikunda Samikal spread in the Southern districts of Thiruvithancore and Tamil Nadu." the followers of Ayyavazhi are mainly present in the districts of Kanyakumari, Tirunelveli and Tuticorin in Tamil Nadu. Ayyavazi's growth in its first century has been noted by Christian missionaries 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. The ideas and philosophy of the religion are based on the teachings of Ayya Vaikundar and the religious texts Akilattirattu Ammanai and Arul Nool''.
According to these books Ayya Vaikundar was the Manu avatar of Trimurthi. Although Ayyavazhi shares many ideas with Hinduism in its mythology and practice, it differs from Hinduism, especially in its concepts of "Good vs Evil", Dharma etc.
- 1 Origins of Ayyavazhi
- 2 History
- 3 Scriptures and holy places
- 4 Symbolism
- 5 Worship centers
- 6 Beliefs
- 7 Santror - The Subjects
- 8 Dharmic definition
- 9 God
- 10 Dualism in Ayyavazhi
- 11 Pantheism and panentheism
- 12 Inclusivistic and exclusivistic ideas
- 13 Shamanism
- 14 Mythology
- 15 Rituals
- 16 The utopian formula
- 17 Phenomenology
- 18 Identity of Ayyavazhi
- 19 Ayyavazhi Controversies
- 20 Reference
- 21 See also
- 22 External links
Origins of Ayyavazhi
Origins of the name Ayyavazhi is not known. Though there are many views the different implications of the phrase do not move far away from each other. The various theories include:
- Path of Father - from the local spoken-tamil language Ayya (father) + vazhi (path). This meaning derived from Tamil is most commonly used as 'ayya' 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.
- Religious system of Guru - from Tamil Ayya as (Guru) + vazhi (religious system - vazhibadu in Tamil).
- Way of attaining the sacred feet of God - Ayya as (God) + vazhi (way to unify) Arisundara Mani's Akilathirattu Ammanai Parayana Urai Chapter 1, Page 4.
History
Ayyavazhi began to be noticed by the large number of people gathering to worship Ayya Vaikundar. The majority of the followers of Ayyavazhi were from the marginalised and poor sections of the Tamil society. G. Patrick's Religion and Subaltern Agency, Chapter 5, page 90 For the Christian missionaries it posed a great challenge in their proselytising mission from its inception. G. Patrick's Religion and Subaltern Agency, Chapter 5, page 91 Although the majority of these followers were from the Chanar cast, there is evidence that people from other castes also followed this religion. 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 religion, albeit confined to the small region of South Travancore and South Tirunelveli. G.Patrick, Religion and Subaltern Agency published by Department of Christian Studies, University of Madras, Chapter 5, page 91: "By the middle of nineteenth century, AV (abbrevation of Ayyavazhi) had come to be a recognisable religious phenomenon, making it's presence felt in South Tiruvitankur (Travancore) and in the southern parts of Tirunelveli. From the LMS reports, one gathers the information that AV was spreading with certain 'extraordinary' speed." The growth in its number of followers had increased significantly from 1840s. G. Patrick's Religion and Subaltern Agency, Chapter 5, page 92 After the death of Vaikundar, the religion was spread on the basis of his teachings and the religious books Akilattirattu Ammanai and Arul Nool. The five Citars, who were the deciples 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 Vaikuntar - 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. The current head of this religion Bala Prajapathi Adikalar is one of descendant of Payyan dynasty. N. Elango & Vijaya Shanthi Elango 1997 Ayya Vaikuntar - The Light of the World Chapter 4, Page 21-22 "The Gurus are Payyan Chella Raj, Bala Prajapathi, Bala Janathipathi, Balalokathipathi, Payyan Sami, Thangapandian and Sekar to name a few. Bala Prajapathi is the most popular personality of all of them." He has laid foundations for a large number of Nizhal Thangals. There is no records for the exact number of worship centers. N. Elango & Vijaya Shanathi Elango 1997, Ayya Vaikuntar - The Light of The World Chapter 4, Page - 22, "He has laid foundation stones for more than one thousand nizhal thangals." The day of incarnation of Vaikundar, Ayya Vaikunda Avataram was declared as a holiday by the government for the districts of Tirunelveli and Tuticorin, while the district of Kanyakumari was announced as a holiday earlier.
Scriptures and holy places
The holy books of Ayyavazhi are the Akilattirattu Ammanai and the Arul Nool, and they are the source of the religion's mythology. Ayyavazhi legend claims 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" There was no definite history about the origin of Arul Nool; but the followers believe that it was written by Citars and Arulalarkal (one who get possessed by divine power). G. Patrick's Religion and Subaltern Agency, Chapter 5, page 119 "Arulnul, considered to be a supplementary (tunainul) to Akilattirattu, is a collection of a few short literatures composed by different arulalarkal (person who had the ability to 'get divinised' ) whose names are unknown. " It contains the prayers, hymns and instructions for the way of worship in Ayyavazhi, rituals, prophesies and also many acts.
To the Ayyavazhi devotees, there are five holy places, called Pathis, with "Panchappathis" being the most important. G. Patrick's Religion and Subaltern Agency, Chapter 5, page 117 " Five such patikal are belived to have emerged during the time of Vaikuntacami. " The temple of Swamithoppepathi is the headquarters of the Ayyavazhi religion. 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 Muthukutty. 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 Avatharappathi in Thiruchendur was accepted by the book Akilam as a Pathi, but as some of the followers believe that the place at which the present temple is located is not the exact place where Ayya Vaikundar incarnated from the sea, they disagree with the rest of the devotees. There are also some followers which strongly object Thiruchendur as a Pathi though they accept it as a secondary holy site. The list of Pathis announced by the headquarters of Ayyavazhi does not include Avatharappathi. N.Elango & Vijaya Shanthi Elango, Ayya Vaikuntar the light of the world, Chapter 8, Page 41 (Panchappathi)
Symbolism
The symbol of the Ayyavazhi religion is a 1,008 petalled lotus carrying a flame-shaped white 'Namam'. Arisundara Mani's Akilathirattu Ammanai Parayana Urai (Additional) Page XII " Athara thana vilakka attavanai " The lotus represents the 1,008-petalled Sahasrara (in Tamil, Ladam ) and the Namam represents the Aanma Jyothi or atman, sometimes translated as "soul" or "self". There are reference for Thirunamam in both primary and secondary scriptures, Akilattirattu Ammanai Akilam15:39 "Petti ceelai Uduthu Periya Thirunama Pottumittu" and Arul Nool.Sivakanda Athikara Pathiram, First Act. (source: N.Vivekanandan's Arul Nool - Moolamum Uraiyum, page 62 But it seems that there is no direct reference for the symbol, 'Lotus carrying Namam', there in the scriptures. But according to some legends this symbol was in use in Ayyavazhi from the early forties of the twentieth 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 sumbolism.
Worship centers
-->The followers of Ayyavazhi established Pathis and Nizhal Thangals, which are centers 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 more than 3,500 worship centers throughout South India. N.Elango & Vijaya Shanthi Elango 1997 Ayya Vaikuntar - The Light of the World, Chapter - 9, Page 53, "There are more than 3,500 nizhal thangals spread throughout South India." How ever this was as per the year 1997 and there are also some oral statements which claim this number as 7000. Since Ayyavazhi is not an organised religion, Swamithoppepathi serves, religiously but not officially, as the headquarters of all.
Pathis
Pathis were the important centres of congregational worship, being relatively bigger structures like that of a temple. They obtain their significance from the fact that Ayya Vaikundar and his activities were historically associated with these centers of worship. They are six in number.Nizhal Thangals
Nizhal Thangals were simple small structures built for the purpose of worship and for learning the teachings of Ayya Vaikundar. They served as centers of education during the early days. Food and shelter were offered to the needy in these centers. 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 centers. G.Patrick's Religion and Subaltern Agency Chapter 5, Page - 118. Even now charity is one of the main activities conducted in these centers.
Beliefs
The followers of Ayyavazhi believe in both reincarnation and the Dharma Yukam but condemn 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 powreful and powerless', 'the caste would disappear by itself', etc., point to the fact of a considerable indoctrination against the inequalities of Castes." They also reject the use of murti in worship, but Ayya Vaikundar recognized the human need for an image to focus on and introduced a non-anthropomorphic symbol (see Nizhal Thangal). G. Patrick's Religion and Subaltern Agency, Chapter 5, page 103
This practice is similar to that of other Hindu sects that use non-anthropomorphic symbols. Shaivism, for example, uses the linga as the symbol of God, while Vaishnavism uses the saligrama. Similarly, in Ayyavazhi, the Elunetru, which is placed in the Palliyarai, is considered a seat of God rather than God himself. The same is true of the Elunetru's alternative name, Asanam, which means "seat."
Ayyavazhi beliefs are closely related to those of Smartism and Advaita Vedanta, especially in the beleifs related to Trimurthi. Hence, Ayyavazhi's followers believe that Brahma, Vishnu, and Siva are different aspects of the same God. (see also Ayyavazhi and Hinduism). 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 yugas. 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 .
Kroni, the 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. 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 main mission. One can see Anna Dharmam (offerings of food) in Ayyavazhi centers 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 main activities conducted in these centers."
Santror - The Subjects
According to Ayyavazhi legends, the Santror are seven persons who are the subject of the religious vision of Ayyavazhi. G.Patrck'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)
It is both a religious and a social category in its connotation. G.Patrck's Religion and Subaltern Agency, Chapter 6, page 151 Today most of the followers emphasise more on the religious dimension of this category than the social. G.Patrck'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, 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.Patrck's Religion and Subaltern Agency, Chapter 6, page 152 In its specific and social reference, it represented the social group of Chanar. G.Patrck's Religion and Subaltern Agency, Chapter 6, page 152
Since The Santror was mentioned as the fist inhabitants of the Kali Yukam in Akilam, this view rightly fit not to the Nadar, which was one among many castes in present Tamil Nadu. But to the early Chanar 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.
Dharmic definition
In the religious universe of Ayyavazhi, the teachings on Dharma has two levels of understanding: One, as a principle of 'righteousness', and the other, as a concrete activity of 'charity' or almsgiving'. As a principle, Ayyavazhi asserts that the prime motive of the avatar of Vaikundar was to establish Dharma in this world by destroying the evil force of Kaliyan. But on the way, it detached the caste identities by stating that it was not suited for the present Kali Yukam. A quote in Akilam reads, " Cast away the head-shaking devils and the eighteen castes in to the sea, mountain and fire"- Akilam-9:817.In Akilam, it was stated that people, even as listening to the teachings of Vaikundar, realised that the evil of Kali, i.e., Kroni was gradually being withdrawn from the world and that dharma was being established in its stead. Transposed to the social plane, this principle of dharma was considered as the mission of " protecting or salvaging the lowly, the oppressed". A quote in Vinchai reads, "To uplift the lowely is dharmam".Akilam-10:198. As a practical activity in sociology, doctrine of dharma meant charity and almsgiving. This was taught to be the way to seek God. People were specially exhorted to undertake charity on material goods, and do it without discriminating among the beneficiaries. It is interesting to note that the great Indian saint, Swami Vivekananda applied this principle of Ayyavazhi dharma concept in practice and this may lead support to some followers of Ayyavazhi who claim that he was influenced by the religion.Dr. Poulose in his book Advaita Philosophy of Brahmashri Chattampi Swamikal (Ayyavazhi Publications), says that Atmanada Swamikal was the disciple of Ayya Vaikundar and Atmanada Swamikal learned the Marmavidya in Sidha vidya and ghecherividya (Chinmudra) from Ayya Vaikundar and Atmanada Swamikal further taught all these vidyas to his disciple, Sri Chattampi Swamikal. The book also says that when Swami Vivekananda arrived in Ernakulam, Sri Chattampi Swamikal taught this Chinmudra to him.
God
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 a oneness that exists behind all differences. It speaks of Sivam and Sakthi and Three lesser God-heads, Sivan, Vethan and Thirumal. It also speaks of several lesser Gods. But in Kali Yukam, due to the cruel nature of the boons offered to Kaliyan, Thirumal cannot destroy the sixth fragment of Kroni directly so all God-heads were unified into the Ekam, and Ekam Incarnated in the world as Trinity (Ekam, Narayana and Human) to overcome the boons and to destroy Kali. Akilattirattu Ammanai also speaks of Dharma Yukam in which Vaikundar rules like a king. Since all were unified in Vaikundar, in Kali Yukam Vaikundar was the Supreme Power and he was the only worshipable God. So in this regard Ayyavazhi is also viewed as a monotheistic religion. Akilam 9:667-670 (Narayana call Vaikundar "You are my son who was adored by all mystics"
Dualism in Ayyavazhi
The Kroni, the primordial manifestation of evil, was fragmented into six. Each was destroyed in successive Yugas; finally, Kaliyan (the last) will be sentenced to hell after the final judgement which led to the consideration of Ayyavazhi towards dualism. Kaliyan is called an evil spirit which came to the world. So it was commonly accepted that the destruction of the maya (evil spirit) was symbolised in such a way. Arisundara Mani's Akilathirattu Ammanai Parayana Urai, Chapter 1, Page -36, "Kroni is nothing but a subtile revelation of spiritual ignorance." But the scripture is most commonly concerned with Ultimate Oneness right from the beginning to the end. So the dualistic views were contrasted by the monistic narration. Also the contents of Arul Nool, based on the teachings of Vaikundar, which were belived to be written by arulalarkal and Citars, is completely monistic.Pantheism and panentheism
Though Ayyavazhi is mostly connected with the concept of Ekam, some followers advocates Ayyavazhi as Pantheistic, sticking to the concept Ekan (one who appears as oneness or Ekam in Tamil) which was used to refer God in Akilam seven. In this expression, the Akilam lays the groundwork for viewing Ayyavazhi as a pantheistic faith. In a quote in Kappu, the very first part of Akilam one, the author of Akilam says, "By keeping us inside yourself, please help us".Akilam1:12.Regarding Panentheism, there are many quotes in Akilam to suggest it, but more which reveal Ayyavazhi as monistic. For example, during the Vinchai, inside the sea, Narayana, seeing Vaikundar, says that "You are Sivan, you are Thirumal, you are Nathan, you are the Tapas, and you are the one who is omnipresent in all which exists". And when Vaikundar is jailed in Thiruvananthapuram he alleviates the Santror by saying "I am the one who created the Ekam and the one who is omnipresent everywhere". -- (Akilam 13:395).
Inclusivistic and exclusivistic ideas
This formula of inclusivism and exclusivism was applied in the religio-cultural universe of Ayyavazhi is one that is not found anywhere else in the world. Though there are separate verses towards inclusivism and exclusivism as central themes in Akilam, the mixture of both is unique. The inclusivistic theory of accepting the views of different religions for a certain period of time and from then onwards exclusivistically rejecting all of them by narrating that all the previous had lost their substances is a mythical as well as religious break-through.View on gods
Ayyavazhi accepts all 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 God or the God beyond Conciouseness (Ekan) incarnates in the world as Vaikundar and so all the God-heads were surrendered and all the previous scriptures had lost their substances. For the Kali Yukam, Ayyavazhi claims that Vaikundar was the only worshippable God and hence, the theology of Ayyavazhi was channeled towards exclusivism.View on scriptures
The manner in which Akilattirattu Ammanai treats the scriptures of different religions is complicated. While Kalineesan arrested Vaikundar and proceeded towards Thiruvananthapuram, the situation of Vaikundar was narrated as, "As once on the non-liberative Cross, suffered the beatings of thorns, dead and reanimates for uplifting the poor, for this yuga here, he suffer this for the liberation of the downtrodden."Akilam13:227-231. By this it means that Vaikundar was the one who incarnates as Jesus and so by this verse Akilam accepts Christ. But it did not recognise The Bible. Thus, a quote in Vinchai about Venneesan reads, "He created a Veda (scripture) of his own intention". Also about Kaliyan it says about Bible that ,"There will be a religion of him which tells the world to treat greatly, the Cross." Akilam10:244 Likewise, Akilam accepts that the term 'Allah' and views it in relation to 'Ekam' (the supreme power). But it rejects the religion of Islam and its ideas. A quote reads, "There will be another which make a call to the world to put upon caps." Akilam10:243Ayyavazhi accepts the incarnation of Rama and Krishna but seems that it rejects the Ramayana and the Mahabharata as there is no mention of these. It accepts only the four Vedas as the 'Books of Perfection'. Akilam 12:151 - "Poorana Vetha Purana mun akamangkal" However, this view of the Vedas is not inconsistent with Hinduism's views nor is different. In Hinduism, the Vedas are viewed as Sruti, or primary scripture, while other scriptures such as Ramayana are viewed as Smriti or secondary scripture. But later, Kaliyan had bought the Vedas as boon and so the Vedas had lost their 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'.
Ultimate exclusivism
Accoriding to Akilam, the Vedas are the only religious text to be followed and all others were mere incarnations of God and thus, the religion based ideas based on such beliefs were created by the intention of man but not of God. "He created a Veda (scripture) of his own intention". - Akilam5:571 But since now, the Vedas were destroyed by Kaliyan, for the present age, Akilam, which describes the incarnation of the Supreme God, Ekam is the only 'Book of Perfection'. By this Ayyavazhi rejects all other scriptures and follows only Akilattirattu Ammanai.Shamanism
Some followers of Ayyavazhi perform some shamanic actions in the worship centers. G.Patrck's Religion and Subaltern Agency, Chapter 5, page 93 "the followers or 'the disciples' of AV too had practiced shamanism in different centers of AV." They claim that this was to convey certain messages to the ordinary folk. G.Patrck's Religion and Subaltern Agency, Chapter 5, page 93 " A verse in Arulnul (Arul Nool) confirms the existence of shamans in AV centers for the purpose of imparting knowledge to people" 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'. Some LMS reports attest to the prevalence of shamans and shamanistic practices in centers of Ayyavazhi. Ebenezer Lewis (ed.) "Report of the Santhapuram District for the year 1858", in Annual Report of the Travancore District Committee in Connection with the LMS for the year 1858, Nagercoil: London Missionary Press, 1859, Page 4-5. " there is a widow living at this place who was a follower of Muthukutty. She was also a fortune-teller and pretended to cure diseases by incantations. She allowed her hair to grow matted like that of Pantaram, abstained from fish on Tuesdays and Fridays, performed her ablutions in the sea, sang for four or five hours together in honour of her swami and was occationally under the influence of the devil" This is now in practice in some worship centers. The Akilattirattu Ammanai recognizes shamanic acts of worship. Akilam A quote in Arul Nool reads, "For imparting knowledge and making things clear, I kept those who practice divination in the temples." Though shamanism was practiced 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.Mythology
The mythology of Ayyavazhi acombination of actual events as well as mythical accounts. A histroy of a past, a present, and a future. G. Patrick's, Religion and Subaltern agency Chapter 6, Page 151, "A reading of the mythography of AV makes explicite 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 unfolds around Santror, Kali Yukam and Dharma Yukam. 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.
Rituals
In addition to the philosophical concepts and mythology, the rituals of Ayyavazhi evolved on their own way. 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. 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. Akilathirattu Page 252: "the eighteen castes gathered in one place and bathed from the same well."
The utopian formula
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 utopa 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.Ayyavazhi legends claim that in the eight Yugas, the 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 exist.The 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
Akilam points out its basis as an ideological regeneration of Hinduism in the form of an entirely new religion. Akilam8:Thiruvasakam - 1 (As per Akilam this Thiruvasakam is written down by Sarasvathi because the previouse religious ideas and scripture were destroyed by Kaliyan.) But today most of the followers of Ayyavazhi address Vaikundar merely as the incarnation of Vishnu, suggesting their religion is not outside of Hinduism. Likewise most of the Nizhal Thangals were called as Narayana Swami Pathi similar to Hindu, Vaishnavism. Most of the follwers also worship Kali and folk deities not included the ideas based in Ayyavazhi scripture. Ayya Vaikundar Nootti ezhubathavathu Avathara thina Vizha Sirappu Malar Published by Vaikundar Seva Sangham, (T. Ashok Kumar) Page 2, Line 17 "some think that Kali is powerful now . But Kali is jailed in Kayilai which is known as Vannima Mandapam..."
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.
The Ayyavazhi's spread among the common people was mainly due to the practice of Shamanism. The only sign to distingish 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 handfull of scholors 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.
Identity of Ayyavazhi
Ayyavazhi worship was marked by its simplicity. The prayers, conducted in Tamil, brought home the religious sentiment in a direct and simple manner. The community aspect was another feature that distinguishes Ayyavazhi worship. The absence of idol worship and priestly mediation, and inclusion of alternate type of centers of worship, the Pathis and Nizhal Thangals, were other characterised Ayyavazhi worship. The concepts of Panividai (ritual service) and Panividaiyalar (one who performs Panividai) as alternate forms of ritual service and ritual servant respectively added to the uniqueness of Ayyavazhi worship. G. Patrick's Religion and Subaltern Agency, Chapter - 5, Page 106Ayyavazhi Controversies
Although the majority of the followers of Ayyavazhi assert that this is an independent religion, it has not received official recognition as a separate religion in India. There is evidence that some of the followers are even of the opinion that this is but a Hindu sect rather than an autonomous religion.See http://www.vaikunt.org/AyyaVaikuntar/index.htm The worship practises and mythology resembles Hinduism and the founder of the religion is considered by its followers as an incarnation of the Hindu god Vishnu. Ayyavazhi followers share their belief in the gods Brahma, Vishnu, and Siva with Hindus. They also indulge in the mystic practices of posessions and divinations similar to the tribal religions of Tamil Nadu. The widespread illiteracy in the majority of the followers of the faith (because of the widespread poverty) has prevented them from attempting to understand the Ayyavazhi philosophy, and as a result it has degenerated into yet another Hindu sect.
The penetration of Ayyavazhi in Tamil Nadu is confined to a few territories in the south Tamil Nadu and southern Kerala. The majority of the followers are from the Nadar community. There are no official figures for the number of followers of Ayyavazhi. As the Indian government does not recognise this as an independent religion, the followers are considered Hindues in the census. Apart from Akilattirattu Ammanai and Arul Nool, the two religious texts associated with Ayyavazhi, there are no other sources of information on its philosophy. The philosophy of this faith, its mythology, and worship practices are identical to the worship practices of Hinduism such as Advaita and Smartism.
Reference
See also
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External links
- [www.vaikunt.org - Ayyavazhi]
- [www.ayyavaigundar.org - Avatar]
- [www.nairs.org - Views on Vaikundar as a saint]
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