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126-475: Ayyavazhi rituals are the religious practices prevalent among the followers of Ayyavazhi . Most of them are connected with Akilam and Arul Nool and a few, though not associated with the holy books, are practiced for over a century right from the beginning of Ayyavazhi. Some practices are unique for Pathis and some others are common for all worship centres . Forms of worship and the features attendant on them can be said to be manifestations and indicators of

252-547: A Pal Purai where the Nithya pal is consecrated every day for Ayya. Also all pathis has a Flag mast and a number of vahanas which are used to carry Ayya as processions during the festivals. And at present Swamithoppe and Ambalappathi has temple cars . The Palliyarai designing in Pathis were different from that of Nizhal Thangals. No chairs or any other wooden structure are used but instead strictly raised pedestals in which

378-441: A saffron cloth is wrapped. Above it there will be an armour-shaped brass structure which is called as Nama Vel is erected and a saffron or silk cloth wrapped around it forming the shape of an asana in which it is believed that, "The invisible God is seated" . In all other Pathis except Ambalappathi , saffron cloth is used. The Sivaye Medai in Pathis are similar to that of Nizhal Thangals. All Pathis has an inner corridor around

504-474: A Pathi. Avatharappathi , the place at which Vaikundar incarnated from the sea is considered as a Pathi by Akilam. Akilam call this Chenthur 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. The list of Pathis announced by the headquarters of Ayyavazhi does not include Avatharappathi. Also Vakaippathi

630-530: A curul. It is said in Akilattirattu that towards the end of his mission, Ayya Vaikundar was invited to the houses of his followers and was treated with this Churul. At present this act of giving Churul has been ritualised and it is also known as nemital. People bring bananas, coconuts and flowers, in a box made of palm leaves, and hand it over to the one performing Panivitai. The panivitaiyalar receives it and offers it to Ayya and then, after retaining

756-465: 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 was commonly not accepted, some theologians refer to some quotes in Akilam and Arul Nool to support their claim. Discover ayya vaikundar temples across

882-462: 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,(exclusive to Swamithope) called as 'Nitham Thirunal' . In addition to the philosophical concepts and mythology, the rituals of Ayyavazhi evolved in their own way. Most of

1008-428: A few drops ceremoniously a total of five times before proceeding to the pathi. This practice of bathing at the well is being addressed as patamitutal or muttiripatam. Thiru (word representing sacredness) + Namam (name) represents (The Sacred name) . The people of Ayyavazhi wear a vertical white mark on the forehead in the shape of a flame, starting from the central point between the eyebrows, going straight up near

1134-642: A few faithful devotees in Ayyavazhi in their absolute faith in Vaikundar, who do not take any medicine and instead take soil ( Thirunamam ) and water ( Patham ) from Pathis and Nizhal Thangals, wearing the Thirunamam on their forehead and drinking the Patham ceremoniously. Panividai means service. It originally seems to have denoted the service rendered by the disciples to Ayya Vaikundar while he performed

1260-456: A headgear' during worship. Ayya Vaikundar seems to have enjoined upon his male followers to tie a headgear when they came to worship God. Accordingly, the male followers seem to have tied a headgear during worship. This is to reveal that every person is a king and every one in to rule the Earth. This philosophy is told symbolically by the practice of wearing the headgear since the wearing of headgear

1386-432: A major portion of it for sharing with others, returns the box with a small portion as Inimam – a gift from Ayya to his children. This is yet another unique practice that distinguishes Ayyavazhi from other Hindu religious traditions. The Nizhal Thangals and Pathis have, in their sanctuary, a mirror to reflect the images of those who come to worship. People pay obeisance to their God standing in front of this mirror, facing

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1512-655: A month in other pathis. The main form of ritual Nithya pal (Pal vaippu) is conducted and consecrated to Ayya every day on every pathis. Thiru-Eadu Vasippu is also conducted frequently in all Pathis. The important festivals in Pathis are Kodiyettru Thirunal for eleven days, the Thiru Eadu Vasippu for seventeen days and the Vaikunda Avathara Dinam , the celebration for a couple of days during Ayya Vaikunda Avataram . The first two festivals are conducted in Pathis at different times once in

1638-532: A place within Vaikundar for the present age. Therefore, Vaikundar is said to be the only worshippable and supreme power. However, a quote from Akilam thirteen says this supreme oneness (Ekam) itself is created by Vaikundar, who is a personified God. In this regard, Ayyavazhi being centered on Vaikundar, is more monotheistic rather than monistic. No other god-heads, even the Father of Vaikundar, Narayana, have gained an equal or greater status than Vaikundar. Vaikundar

1764-410: 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 that are associated also with Hindu mythology . The basic concepts give a symbolic vision which is at once religious and social. It

1890-402: A religious obligation to bathe and drink at least a few drops of water from this well. Currently, one of the important ritual actions performed by the devotees of Ayyavazhi is to take this ritual bath, drawing water from a well dug near every pathi . This has become a necessary ritual before one worships at the pathis. Devotees throng the well to get a few buckets of water onto them and drink

2016-532: A ritual language. The Muthirikkinaru and Thirunamam are treated religiously as if the Patham and Namam of them have the power to heal all sorts of mental as well as physical illness. Thuvayal thavasu is suggested as a training to reach the ultimate aim of Dharma Yukam. The use of the crown reveals that "all are kings", visualising an ideology similar to advaita . Also, Ayyavazhi scriptures succeeded very much in helping to understand these philosophical ideas to

2142-401: A ritual significance, food was distributed to the needy and to all those gathered around Ayya Vaikundar. Today, the food being served as Anna Dharmam is known as Unpan Annam , literally meaning 'the food to be eaten', and, it has its own specific method of preparation. Rice, vegetables, and spices are cooked and mixed together for the purpose. Then it is served ceremoniously. When it is served,

2268-538: A section of the followers of Ayyavazhi as one of their religious observances. In particular, most of the Panividaiyalars (one who performs Panividai ) of Pathis and Nizhal Thangals strictly follow Vegetarianism. The vegetarianism is also activated and highly motivated by the narration of myth in Akilam . Five of the most serious non-vegetarian devils are converted into pure and vegetarian god-heads as Sivayis or Garuda for serving Vaikundar throughout

2394-532: 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"; they are now scattered with more than 250 branches throughout the world. But in turn, in ideological sense and from the literary meaning of the term "Santror" in Tamil, it represents one who

2520-456: A teacher, healer and also a miracle worker. He was also said to be the forerunner of all social reformers of India. Akilam displayed sympathy for the laboring classes, and opposed to the often excessive taxes they were forced to pay. From the beginning the followers, fortified by the teachings, have also taken a strong stand against political oppression. This is most clearly seen in Akilam, where

2646-789: A year while the Vaikunda Avatharam is celebrated simultaneously at all Pathis during Ayya Vaikunda Avataram. But only in Swamithoppe the Kodiyetru Thirunal is conducted thrice in a year during the Tamil months of Avani (August/September), Thai (January/February) and Vaikasi (May/June) and each last for eleven days. Also, during every Sundays special prayers are conducted in all Pathis. The first Sundays of every Tamil month are considered sacred and special prayers are conducted in Swamithope Pathi. During

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2772-482: Is "one which undergoes different changes with respect to space and time " because of the evil force maya . All of creation evolved from this Ekam, the supreme consciousness. All the qualities of Ekam are within each soul, and evolve from it. Each and every individual soul is a reflection or mirror of the absolute Supreme, which provides the textual basis and metaphor for the mirror's role in Ayyavazhi worship . Human and all other souls are restricted and limited by

2898-680: Is a lotus carrying a flame-shaped white Namam . The lotus represents the 1,008-petalled Sahasrara (in Tamil , Ladam ), while the Namam represents the Aanma Jyothi or atman . Both of the Ayyavazhi scriptures refer to Thirunamam (the "flame-shaped symbol" present in the top of the Lotus in the Ayyavazhi symbol), but not to the lotus directly. The symbol is the ideological summary of Akilam-based philosophy. This symbol has been in use since

3024-511: Is a triune power who includes the qualities of the Santror, Narayana and Ekam within himself. In Ayyavazhi mythology, Kroni, a primordial evil manifestation, was fragmented into six and each fragment took birth and plays an anti-Vishnu role throughout the successive six yugas. He was finally destroyed by a final judgment which is followed by the god-ruled Dharma Yukam. This narration gives some dualistic dimension to Ayyavazhi theology. But since

3150-452: Is a prayer form written in spoken-Tamil and is a good example of the usage of common language understood by ordinary people. Shamanism is still in practice in some worship centres. 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 exhorted the people on various matters, practiced divination ( Kanakku ) to discern

3276-481: Is an accumulation 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 devas , saints , etc. whenever asked by them. Neetham is the primary virtue of Ayyavazhi. This shows how society, its people, the ruling king, etc., lived in absolute harmony with nature, placing the power of Almighty in all their works, deeds and activities during early ages. In return, nature and

3402-495: Is celebrated on the twentieth day of the Tamil month Masi (Feb – March). 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

3528-769: 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 caused a reformation and revolution in 19th-century Travancorean and Tamil society , surprising the feudal social system of South India. It also triggered a number of reform movements including those of Narayana Guru and Ramalinga Swamigal . Though Ayyavazhi followers are spread across India, they are primarily present in South India, especially concentrated in Tamil Nadu and Kerala . The number of practitioners

3654-421: Is closely linked to that of Hinduism. Akilam talks about the previous yugas and the evolution of Kroni through them. Events, mythical characters, and concepts are shared with Hinduism, though they may be engendered in different form. The number of Yugas and Avatars differs in Ayyavazhi from Hinduism. The personification of the entity of Evil for the current yuga, Kaliyan , is unique to Ayyavazhi. Akilam says that

3780-460: Is complex and differs considerably from other monistic religions. It speaks of Ekam, the Oneness from which all that exists formed, and also an ultimate 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 matter as an absolute constant. In theological terms, God is, in

3906-485: Is considered as a Pathi by the scripture in a sense that it was the northern entrance of 'Dwaraga Pathi ' which is believed to be inside the sea. This site have another yet importance. It was here, the historical Thuvayal Thavasu conducted following the instructions of Vaikundar. Another common listing is prevalent in which the Swamithope is replaced by Vakaippathi in Panchappathis and considering Swamithoppe as

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4032-536: Is considered as a matter of pride. It was said that this is one of the practices which ties Ayyavazhi close to the Advaita tradition. In addition to the uniqueness of this practice, writings of the historians point to the emergence of this practice as unique to Ayyavazhi. It became a ritual action to be performed before the people entered the Pathi to worship. The male devotees usually removed their upper garment and tied

4158-551: Is criticised seriously almost universally by Ayyavazhi followers. Also, Akilam tells of a false deity which was sent to the world by Narayana after Vaikundar attained Vaikundam . It also states that this false deity used to say, "I am Vaikundar, I was the one who married the deities and unified into myself." Also this false deity shows many magic practices and also many miracles. Some people used to compare shamanic actions to that of false deity. They cite several quotes from Ayyavazhi scriptures for their criticism. But with

4284-418: Is estimated to be between 8,000,000 and 10,000,000 although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses. Ayya in Tamil means 'Master' and vazhi , 'way'; the simple translation is "Master's way" or 'Father's way' Due to the diverse synonymous versions for the phrase in Tamil, it also leads to various other theories. Ayyavazhi began to be noticed initially by

4410-445: Is noble and lives with dignity and supreme knowledge, giving an inclusive character and universal reach. Historians account that in ancient dravidian cultures, zealous devotees of God were called as 'Chanars'. A quote from Akilam also 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 be born in

4536-456: Is nothing but which varies according to the visible object. On the other hand, this mirror installation symbolises the advaidic term that 'God is you' , (i.e.) The mirror is kept facing the worshipper in Palliyarai, and one who sees the sanctum sanctorum only sees himself there. Congregational worship was a distinctive feature of Ayyavazhi worship. Praying together or 'mass prayer'

4662-400: Is recited every morning and evening at the worship centres of Ayyavazhi or at homes, and the full version of it during special occasions Other prayer formulas of Uccippatippu – a form of incantationary prayer that speaks about the special attributes of God, recited currently during the noon-worship, Vazhappatippu – are a form of adulatory repetitive prayer that has statements of wishes for

4788-483: Is the name of the primary centres of congregational worship for the South Indian religious system of Ayyavazhi , having a relatively large structure like that of a temple . They are seven in number. The Pathis obtain their significance from the fact that Ayya Vaikundar and his religious activities were historically associated with them. There are seven Pathis, ("Seven places where God is") which appeared during

4914-505: The Elunetru amidst two oil lamps. Even in the houses of the people of Ayyavazhi , the place earmarked for their daily worship has at least a mirror and a lamp. This is to show the worshippers who go in front of the mirror that, 'God is inside him or herself'. Regarding the time of origin of this practice, as soon as Ayya attained Vaikundam – a religious euphemism to indicate pass over – people, as per his earlier instruction, installed

5040-589: The Payyan dynasty , is considered the leader of Ayyavazhi. The holy books of Ayyavazhi are the Akilattirattu Ammanai (commonly referred to as Akilam ) and the Arul Nool , and they are the source of the religion's mythology . The Akilattirattu Ammanai was written by Hari Gopalan Seedar in 1841, as if hearing the contents of Akilam told by Narayana to his consort Lakshmi . In addition to

5166-542: The Thuvayal Thavasu , seems to have occupied a prominent place during the worship. It was recited by a leader and was repeated after him by the people in unison. This prayer formula, for its main part, dwells on the themes of Ayya Vaikundar's divine attributes, his mission to destroy the kali , to establish the Dharma Yukam , and to rule the earth as the undisputed king. Currently, a short form of this prayer

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5292-561: The Ucchippatippu and Ukappatippu , the central prayers. Apart from these, the devotees that come to worship in the Pathi perform certain other rituals also. Inter-dining was an important activity that originated in the gatherings of AV. It has been already noted that people of different castes, coming from far and wide, brought with them food materials for cooking their meals when they came to meet Ayya Vaikundar. They cooked and ate in

5418-584: The Vivekanandan , the highly criticised VTV and the earliest and commonly accepted Palaramachandran version . Akilam contains more than 15,000 verses in seventeen sections. It is written in poetic Tamil in a ballad form, and is composed with a unique literal-style with two subgenres, Viruttam and Natai throughout. The secondary scripture, Arul Nool , includes various books that are believed to be written by Arulalarkal (one possessed by divine power). It contains prayers, hymns and instructions for

5544-408: The puja offered in the temples of Hinduism . In the religious gatherings of Ayyavazhi, even as certain forms of worship were in their rudimentary form, one could find the practice of singing songs together which, later on, seems to have been recognised as 'prayer formulas', and recited ritually. Among these prayer formulas, Ukappattu , known also as Ukappatippu, which have been formulated during

5670-402: The tavam and other activities. It included the activities of serving him with a meal, instructing the people on his behalf, and carrying him to different places wherever he wished to go. After the earthly life of Ayya Vaikundar, panividai had come to mean the service rendered at the sanctuary of Pathis and Nizhal Tangals where Ayya Vaikundar is believed to reside. This service includes cleaning

5796-450: The tavam , and the prevalence of certain ritual practices around it. The well, situated at present at a distance of a furlong to the west of the main pathi (temple) at Swamithoppe , is the historical well. Akilattirattu speaks of "the eighteen castes assembling in one place, and bathing from the same well". This refers to the prevalence of a seemingly innocuous practice of the people, gathered around Ayya Vaikundar , bathing together from

5922-611: 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 positive relationship with God, as opposed to one based on fear. Followers are encouraged to refer to God as Ayya , "father", to strengthen their intimacy and affection towards God. Ayyavazhi mystics focus on supreme oneness. Among its variations,

6048-575: The Ayya Vaikunda Avataram people use to go on pilgrimage to all holy places of Ayyavazhi, mainly the Panchappathis . Different processions are conducted from different places to the pathis, especially to Swamithoppe and Ambalappathi . In this the procession from Tiruchendur and Thiruvananthapuram to Swamithoppe is associated with the scriptures. For a long period of time this term "pathi" has been discussed. Generally,

6174-525: The Ayyavazhi scriptures are the basis of religious study on Ayyavazhi theology . But several terms quoted in Akilam couldn't be understood wholly unless by referring to the descriptive details of those terms in Hindu scriptures. For example, if the 96 tatvas are understood, then the Kaliyan is understood. Therefore, theologians and philosophers today turn to Hindu scriptures to further their understanding of

6300-523: The Earth goddess Poomadanthai to himself by symbolic marriage. Vakaippathi , though not included in the Pancha pathis by the headquarters, is still considered as a Pathi but with lesser importance. There is disagreement among followers of Ayyavazhi regarding 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 these Pathis. The symbol of Ayyavazhi

6426-487: The Palliyarai and outer corridor surrounding the whole Pathi. The outer corridor is called a Santhana Veethi . Since Ayyavazhi is not an organised religion the Swamithope pathi though considered as religious headquarters, it officially does not control the rest of the religious centers. And hence all the Pathis are independently managed by different formed committees or by organisations. Some Pathis are maintained by

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6552-417: The Pathi status is given for a site based on the scriptures and seeking, how much the site is important in the incarnation of Vaikundar . Another way of understanding this pathis is also prevalent, by seeking direct reference for a site as pathi in Akilam or Arul Nool . Anyway, commonly, a site which is not directly associated historically with any of the religious activities of Vaikundar is not accepted as

6678-480: The Pathis were not only considered as mere worship centers but also as holy places. Also each Pathis have their own significance due to the different activities of Vaikundar at each Pathis. In addition to the panividais at Palliyarai and Sivayi Medai , in each Pathis there are different Panividais performed at the exact spots where Ayya performed the religious activities. Also these particular places were considered sacred too. Also in addition all Pathis will have

6804-534: The Sahasrara chakra has 1000 petals. But in Ayyavazhi symbolism , Saharara has 1008 petals. In Ayyavazhi, there is no scriptural authority indicating the importance of 1000, but the number 1008 is commonly mentioned. Also, the incarnation year of Vaikundar is 1008 M.E. (Malayalam Era). Sahasrara is symbolised as a lotus without a stem. Ayyavazhi architecture was developed in constructing Nizhal Thangals, where

6930-551: The Sanskritic tradition. While the words used in the Sanskritic form of worship (in Hinduism ) seem to maintain a distance between God and the human being , the Tamil words used in Ayyavazhi forecast a close relation or tie with God and worshippers. This set of words seems to give a distinct identity to Ayyavazhi . The Pothippu , in which the worshippers apologise to God for their sin and beg for pardon and redemption

7056-621: The Swamithope pathi is the headquarters of the Ayyavazhi. The five Pancha pathi are: 1. the Swamithope Pathi , the venue of the great Tavam and the religion's headquarters. 2. Ambala Pathi , where Vaikundar joined six of the Seven Deities unto himself. 3. Mutta Pathi , the venue of the Second and Third Vinchais . 4. Thamaraikulam Pathi , where the Akilattirattu Ammanai was written down. 5. Poo Pathi , where Ayya unified

7182-831: The Thiruvithkanur king is identified as Kalineesan, (one who is a captive of Kali) and the British are identified as Venneesan (the white neesan) in the social sense. Ayyavazhi was in the forefront of movements for Human Rights and Social Equality. Ayyavazhi also effected many social changes in southern India, resulting in the emergence of a series of social and self-respect movements such as Upper cloth agitation , Temple entry agitation and other movements including those of Narayana Guru , Chattampi Swamikal , Vallalar and Ayyankali . The followers of Ayyavazhi established Pathis and Nizhal Thangals , which are centers of worship and religious learning in various parts of

7308-415: The abode of Dharma. The Nizhal Thangals form an important institution in the socio-religious life of the people of Ayyavazhi. Panividai may be conducted up to three times daily, but all worship centers provide Panividai at least once daily. The ethics of Ayyavazhi, integrated with the meta-narrative mythology, are found throughout the primary scripture, Akilattirattu Ammanai . Regarding ethics, Arul Nool

7434-489: The area of Travancore, which was previously noted for its strong caste system. In this context, the mingling of castes in Ayyavazhi centers was a vital element in the transformation of society. 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. Vaikundar was the pioneer of the social revolutionaries of Tamil Nadu and Kerala. Research scholars regard Vaikundar as

7560-473: The break of each day. Ayyavazhi does not have the idea of 'giving offerings' but only 'giving Churul’ This is also one of the significant practices of Ayyavazhi. The gift offered to Ayya Vaikundar was called ‘Churul’, a word that denoted the gift exchanged between consanguineous relatives during marriage functions by way of introducing the kith and kin to the affines. Whoever brought a gift to Ayya Vaikundar gave it to him as if giving to his / her Ayya (father),

7686-435: The causes of sickness and misfortunes, and 'foretold future happenings'. The Akilattirattu Ammanai seems to have recognized 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." Though shamanism was practised in Ayyavazhi, it was accepted by the scriptures only as an ignorant way of worship (beginning stage in worship ) or

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7812-492: The central themes of the existing scriptures (that of Hindu) had gone awry by the advent of Vaikundar. It also narrates that Akilam was given to mankind as an alternative because Kaliyan destroyed the original Vedas and Shastras, and at the beginning of Kali Yuga , several additions were given to the previous scriptures by him. Both of these view points give the views of Akilam on Hindu scriptures, and place them as reasons for rejecting them. The philosophy, terms and mythology of

7938-526: The common mass which is very much unusual. The individual rituals, the ecstatic religiosity and the ritual healing, which are the features of Ayyavazhi worship, contributed to the formation of an idea of emancipation and a social discourse. Rituals attempt to uplift and treat the disenfranchised. Another important thing to be noted is the alternative phrases religiously used in Ayyavazhi universe different from Hinduism, to represent certain practices. The formula of inclusiveness and exclusivity , as applied in

8064-522: The country bearing the mission of Ayyavazhi. Meanwhile, the Payyan dynasty began administering the Swamithoppe pathi , while other Pathis came under the administration of the followers of Ayya. Following the instructions of Akilattirattu Ammanai (Akilam), the Nizhal Thangals (small pagodas) have been established across the country for worship and the study of scripture. Arul Nool,

8190-587: The country. They serve as centres for propagation of the beliefs and practices of Ayyavazhi. There are thousands of Nizhal Thangals throughout India, mostly in South India. There more than 7000 worship centres in South India mainly in Tamil Nadu and Kerala. Reports from the London Missionary Society (LMS) of the mid-19th century also speak of Nizhal Thangals . Since Ayyavazhi is not centrally organised, Swamithope pathi serves as

8316-403: The creation of religions especially exclusivistic religious and theological ideas. It shows them as the foremost Kali mayai (evil of Kali). The scriptures teach sensibly and symbolically that God and his activities are beyond the reach of religions. It also preaches about universal oneness. The mythology of Ayyavazhi narrates that the essence of this vision is an account of a history – a past,

8442-447: The cure of all diseases, and to confer innumerable blessings on his followers." People believing him to be an avatar who could perform cures, seem to have flocked to him and to have been cured by him. In reality, Ayya Vaikundar seems to have initiated a practice of treating the diseases with water and earth. His devotees realised that Ayya was doing these things as a realisation of the dharma that he came to proclaim. Even today there are

8568-462: The divine beings protect the society which follows the Neetham. Chastity and life in ultimate union with nature form the central theme, an ethical form that is to be followed. As in Akilam, Vinchai is the rules and regulations provided by God (Narayana) to Vaikundar. There are three such Vinchais. Acts found there also fit to humans to improve their moral code. The first Vinchai of Tiruchendur forms

8694-586: The end phase of Dvapara Yukam and continued through the Kali Yukam into the Dharma Yukam. It is believed that Kali is being destroyed continuously by the activities of the Santror in the Path of Vaikundar, and so the Dharma Yukam unfolds eventually. In this sense they have a considerable roll in the destruction of Kali, the foremost evil. Pathi Pathi ( Tamil : பதி - "The place where God is")

8820-519: The entire universe further evolved. The Trimurthi are greater among the personified Devas . Siva, one among the Trimurthi, was the supreme power until Kali Yuga . Vishnu is the supreme from the advent of Kali Yuga. Then, from the incarnation of Vaikundar, again the powers of all god-heads, including that of Vishnu, are transformed to Vaikundar. Ekam, the supreme oneness as one among the Trinity takes

8946-461: The evil of Kali. This is why individual souls are not able to attain supreme bliss, and so are secondary to Ekam. Once a soul overcomes the influence of maya, it becomes one with Ekam. Its individuality is gone, and thereby it is Ekam. On the other hand, this supreme consciousness is personified as Paramatma (oversoul) by which, God is the "Husband", while all other souls are his "consorts", symbolised by Thirukkalyana Ekanai , where Vaikundar marries

9072-441: The first Ayyavazhi work in print was released in 1927, followed by the Akilam in 1933, almost a century after it had been written down. As a result, Ayyavazhi abandoned active oral traditions in favor of literary scriptures. Ayyavazhi headquarter reports that Ayyavazhi spread more rapidly after Indian Independence (1940s) and still more rapidly through the 1990s. Many Ayyavazhi-based social welfare organisations were established in

9198-406: The floor of the sanctuary with water, cleansing and lighting the lamp, offering Churul ( betel leaf, arecanut , and bananas ), conducting or leading the prayers of incantation like Ucchippatippu or Ukappatippu , wearing Thirunamam and serving food to the devotees. Those who do this service are called panividaiyalar (one who performs panividai). This service may be considered as the counterpart of

9324-567: The focus of Arul Nool, the accumulation of Ayyavazhi teachings is extremely monistic and since the final fragment of Kroni itself is called Kalimayai (a conception rather than a physical or material incarnation), it was commonly accepted that the 'Maya' is symbolised in such a way that contrasts 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. There are two yearly festivals for Ayyavazhi. The Ayya Vaikunda Avataram

9450-475: The glorious features of Dharma Yukam , projects Tamil to be its reigning language. Use of Tamil for worship was striking against the background of the prevalence of the use of Sanskrit in Hindu worship commonly in not only Travancore but in the whole of the Hindu universe during the advent of Ayyavazhi. It is noteworthy that some words being used in the Ayyavazhi tradition are strikingly different from those in

9576-498: The growth of Ayyavazhi, Ayya Vaikunda Avataram, the day of Vaikundar's incarnation, was declared a holiday by the state administration for the district of Kanyakumari in 1994, followed by the districts of Tirunelveli and Tuticorin in 2006. From 2012 C.E Vaikunda Avataram was declared a restricted holiday for the entire Tamil Nadu state. and for the Kerala State from 2015. Currently, Bala Prajapathi Adikalar , heir to

9702-466: The head of these Panchappathis. Regarding Marunthuvazh Malai , an attempt is made there to kill Vaikundar by adding poison to milk. More over, he is said to be penanced here. So the Vaikunda Pathi is also considered as a Pathi. These three sites are not included in the list of Pathis released by the religious headquarters, Swamithoppe too. Except these, all other Pathis are accepted as so by

9828-402: The headgear and entered the Pathi for worship. To this day this practice is followed. Akilam says that Ayya Vaikundar also cured illness in some people with the power he had as the avatar of Narayana. The LMS Report for the year 1843 mentions that Vaikuntacami, "asserts that one of the principle Hindoo deities has taken up his abode within him," and that because of this, "he is enabled to perform

9954-500: The highest sense, formless, infinite , genderless and beyond time and space. The term Ekam in Tamil language give simply the meanings, one , absolute , the whole which exists and the incomparable ; all give some sort of direct monistic definition about God from Ayyavazhi theology. Narrating through mythology, The Sivam and the Sakthi are the first to get evolved from Ekam. The Natham (voice), Trimurthi, other lesser gods and

10080-414: The highest spiritual center of enlightenment, is for experiencing the absolute "bliss". The reigning power in the final Dharma Yukam (Sahasrara) is Ekam , which is a part of Vaikundar a Trinity conception, or a manifestation of the supreme absolute. Thus Ayyavazhi's symbol is derived from Akilam. The symbol "Lotus with Thirunamam" shows "Vaikundar's experienced in Sahasrara." In certain Hindu texts,

10206-399: The incarnation of Vaikundar since a universal change took place then. Over all, as the foremost ethical code, people are advocated to overcome the evil force kalimayai with the weapons of love, forbearance and peace, since Kaliyan as maya rules the minds of people. Arul Nool constitutes the major role in forming the rules and regulations of Ayyavazhi, including ethics. It gives separately

10332-419: The incarnation. Arul Nool too teaches one should be vegetarian to a high degree, or otherwise at least partially, especially during the reading of scriptures and during festivals and when practising rituals. Also the Thuvayal Thavasu teaches one not only to be vegetarian, but also how to diet or control food-intake. Akilattirattu mentions a well, situated near the place where Ayya Vaikundar undertook

10458-481: The individual souls. Also, the Ayyavazhi philosophy applies a common formula for the creation of human beings and the rest of the universe. Thus whatever exists externally to human beings exists also internally. Ayyavazhi explicitly condemns the caste based inequalities in its social teachings. It denounces the caste discrimination rather than the 'caste system' itself. From its inception, Ayyavazhi has doubly served as an engine of social reform, particularly in

10584-460: The initial way to teach a beginner the metaphysics . But on the other hand, shamanic actions in the worship centers of Ayyavazhi are quite often criticised. Commonly it was believed that in 'Ayyavazhi possessions', the possessed person being in the Padmasana posture simply utters or speaks to the audience instead of standing and dancing, as now is the practice. This act of 'standing and dancing'

10710-464: The inverted lotus flower of Sahasrara is used to cover the roof. The lotus may also represent the heart and the flame shape (Thirunamam), the divinity. Ayyavazhi has used other symbols including Vaishnavite ' Triple Namam '(not used currently), and Conch . The majority of Ayyavazhi's key teachings can be found in the book Akilattirattu Ammanai and other teachings are collated from various books written by unknown authors, whose works feature in

10836-474: The large number of people gathering to worship Vaikundar (known historically as "Mudisoodum Perumal") (c. 1809 – c. 1851 CE ) at Poovandanthoppe . 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 marginalised and poor sections of society. They began to function as a distinct and autonomous society, and gradually, they identified their path with

10962-470: 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. It is notable that the Ayyavazhi ethics undergo a vast deviation from

11088-441: The late 20th century. Several alternative versions of Akilam, including some controversial versions, were released during the same period. The Anbukkodimakkal Thirucchabai , a democratic bureau, was established by the religious headquarters in the early 1990s to organize and govern the religion. Organisational conferences are held in various cities in South India including Mumbai , Chennai and Thiruvananthapuram . Considering

11214-470: The main events that are directly linked to the mainstream story flow. But to undergo a detailed study on each, the appropriate Hindu scriptures that include those events in detail need to be referred. Akilam provides all these collectively in brief with an overall story line, which make it unique. Many philosophical concepts from Hinduism are found in Akilam; some of them are completely accepted, some are regenerated, while others are rejected. Generally it

11340-421: The mid-20th century. The mythical narration in akilam about the eight yugas is often viewed philosophically as a reference to eight chakras . The first, Neetiya Yukam , is Bindu and the final state, Dharma Yukam , is Sahasrara, or absolute bliss. In this series, the energy of consciousness ( namam ) of oneself is invoked, rising from Bindu (Neetiya Yukam) to the final Sahasrara (Dharma Yukam). This lotus,

11466-460: The mirror over his tomb and began worshipping. The Ayyavazhi worship focuses on and revolves around the constant, formless, supreme self which exists inside and as all elements. But this formless self is visible or accessible in one or more different forms or ways with respect to the subjects (viewers); this was symbolised by using the mirror in the Palliyarai , that the image seen in a mirror

11592-406: The mythical garden Ayodha Amirtha Vanam (supposed to be between present-day Srirangam , Tamil Nadu and Triconamalee, Sri Lanka ) by using the seven seeds from seven upper worlds, by Thirumal , to the seven virgins. Theologians interpret that these 'Seven boys' refer to the ancestors of the whole human race, and hence the term "Santror" refers to the entire human race . Their lineage started at

11718-629: The mythological events Akilam also provides an extensive quantity of historical facts, especially that of mid and late 2nd millennium CE. While the original text is damaged, the daughter versions such as the Swamithope version, the Kottangadu version as well as the Panchalankurichi versions, are the earliest existing palm-leaf versions of Akilam. Other released versions includes the Sentrathisai Ventraperumal ,

11844-404: 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. 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

11970-579: The native Ayyavazhi followers of that particular area after the period of Vaikundar . In all the Pathis three-time worship is conducted as per the Ayyavazhi scriptures. Ukappadippu in the Morning and Evening and the Ucchippadippu conducted for seven times at noon. Vhanam Eduppu is conducted twice a day in Swamithope pathi , once in a week in Ambalappathi on Tuesdays and at least once in

12096-493: 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 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 the Vaikunda Avatar , Vaikundar

12222-411: The partakers wait till everyone is served. Then a question is posed customarily by the partakers: "Ayya annam kutikkalama ?" (Ayya, may we eat the meal?) and when it is answered by those who serve as "Ayya annam kutiyunkal" (You may kindly eat the meal), the partakers eat the meal. This was to ensure that everyone got the meal. The poor and the rich – all partake of this meal without discrimination. It

12348-521: The people of Ayyavazhi . The acts of bathing, drinking a few drops of it, and cooking the food with this water came to be repeated with a ritual fervour. People consider the well a sacred one, and the water as having miraculous powers to heal sicknesses, thousands of people having benefited. A couplet from the Sattu Nittu Olai of Arul Nool reads: "everyone is drinking the milk of the well around which miracles are growing". People considered it

12474-401: The people of Ayyavazhi. At present, those who 'serve' in every Pathi or Nizhal Thangals , wear this white mark for the people and offer a portion of it in their hands. People carry it home as a holy object, and some of them even swallow a little of it believing it to be medicinal. One of the significant ritual actions that distinguished the Ayyavazhi male worshipper from others was 'wearing

12600-458: The phrase 'Ayya vazhi'. Although the majority of these followers were from the Nadar caste, a large number of people from other castes also follow it. Ayyavazhi's rapid growth throughout its first century of existence was noted by Christian missionary reports from the mid-19th century. By the middle of 19th century, Ayyavazhi had come to be a recognisable religious phenomenon with deep roots in

12726-470: The presence of Ayya Vaikundar. This commonplace action evolved into a significant practice of inter-dining between persons of different groups, cutting across the boundaries of caste restrictions. This practice, being performed in a religious setting with a certain measure of earnestness and respect, seems to have acquired the character of a ritual too. The practice of Anna Dharmam (charity on food) too seems to have emerged in association with inter-dining. With

12852-407: The primary avatars, who are associated with the destructions of the fragments of Kroni. This view is not inconsistent with Hinduism, as only Narasimha , Rama and Krishna are considered the primary avatars who are still worshipped. The other avatars are considered secondary avatars who are not worshipped. The Santror is the subject of the religious vision of Ayyavazhi. There is both a religious and

12978-509: The prosperity of the people of Santror Makkal and seem to have developed during the course of the early development of Ayyavazhi. Pothippu , another short formulaic prayer, the content of which invokes God for forgiveness, protection, means of livelihood, attitudes of tolerance and amiability towards one another, and, intelligence, seems to have evolved over the years. It is now recited at the start of every collective worship session. The followers of Ayyavazhi are enjoined to recite this prayer at

13104-399: The regions of South Travancore and South Tirunelveli . The numbers of faithful increased significantly from the 1840s. By the close of the 19th century, Swamithope was considered the religio-cultural epi-center of Ayyavazhi. After the time of Vaikundar, Ayyavazhi was spread through his teachings. The five Seedars , disciples of Vaikundar and their descendants, traveled to several parts of

13230-432: The religio-cultural universe of Ayyavazhi, is unique because both the theories are mixed up in Ayyavazhi scriptures. 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. Ayyavazhi accepts different god-heads of several religions, like the concept of Allah and almost all the god-heads of Hinduism. It also says that

13356-646: The religious headquarters for all. The Pathi s earn more importance among the worship centers. The seven Pathi s, obtain their significance from the fact that Vaikundar and his activities were historically associated with these centers of worship. The Swamithope pathi , though considered the religion's headquarters, does not officially control the rest of the religious centers. All Pathis , except itself, are managed by independent committees. The five Pathis known as Pancha pathi are considered foremost among Pathis. Nizhal Thangals , compared with Pathis , are simple small structures built for worship and for learning

13482-631: The rituals have different operational and historical meanings. Historically, the rituals were used or viewed as an attempt to break the caste-based inequalities prevailed in the society of the time, and to strengthen and uplift the sociologically downtrodden and ill-treated. Examples of this include the charity on food as 'Anna Dharmam' , physical as well as spiritual cleanliness through Thuvayal Thavasu, eliminating untouchability through Thottunamam, self-respect and courage through headgear, and unifying various castes through Muthirikkinaru. But they also reveal, however, high philosophical ideas preached in

13608-569: The so-called ' Hindu ' scriptures. It initially accepts Vedas. Later since Kaliyan had bought the Vedas as boon they also lost their substance by the advent of Kaliyan, and so had gone invalid. It also says that he (Kaliyan) had performed several additions and had hidden some of their content. And hence God incarnated as Vaikundar. So for the present age, Akilam is said to be the only 'Book of Perfection' . By this Ayyavazhi rejects all other scriptures and follows only its own . Akilam highly condemns

13734-438: 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 to be followed to wash-out the sin committed out of immoral thoughts and acts. It is difficult to give a clear-cut listing to Ayyavazhi concepts because of the relation the Ayyavazhi scriptures maintains with the Hindu scriptures . Akilam primarily says

13860-523: The tatvas as properties of the human body, which are not elaborated upon in Akilam. However, to understand Akilam and its philosophy, one should have a basic knowledge over the Hindu ideas and concepts. Since Akilam have no different view in this matter from Hindu scriptures, it was left to be gathered from there. On mythical studies, Akilam covers almost the entire main mythology of Hinduism , including Mahabharata , Ramayana , Kantha Purana and Vishnu Purana , but with limited details. It includes only

13986-416: The teachings of Vaikundar. They also served as centers of school education during the early days. Food and shelter are offered to the needy in these centres. Some of them were established when Vaikundar was alive. Among them Arul Nool, specifies seven Thangals, and these are considered primary over the others. Today, charity is one of the main activities conducted in these centers. These centers emerged as

14112-460: The theology always maintains this focus on oneness. The evil of Kali blocks the ultimate oneness prevailing between individual souls and the universe, creating among them a false sense of individuality and of extreme pride . This erroneous view causes the apparent sense of separation from the oneness and motivates against it. Ekam —the "over-soul" or the supreme soul—is identified as the whole of existence, changeless in nature and ubiquity. This

14238-550: The time of Ayya Vaikundar. According to Akilattirattu Ammanai the source of Ayyavazhi mythology , these Pathis are the places where Ayya Vaikundar performed the Avatara Ekanai (a means of divine revelation). These are the sacred places for the people of Ayyavazhi. These five Pathis are collectively called as Panchappathis. Sometimes Vakaippathi and Avatharappathi is added to this list. Generally Pathis were structurally different from Nizhal Thangals . Unlike Nizhal Thangals

14364-471: The top edge of the forehead. The flame shape represents Aanma Jyothi or Atman meaning Atman is considered sacred and is the name of God. Zealous devotees smear it on the exterior of the upper arms and over the chest. This white mark was unlike the one worn by a Hindu of Vaishnavism tradition who wore it on the forehead in the shape of a 'U', or of Saivism tradition where it is worn horizontally in three parallel lines. The white powder used for this mark

14490-415: 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

14616-439: The type of religiosity present in a religious universe. Apart from Basement of Philosophy and Theology , the various religious practices of Ayyavazhi are also the pillars on which it stands to prove its uniqueness. From the sociological point of view, it also strengthens both physically and mentally the socially downtrodden in a religious way. Several practices evolved in the Ayyavazhi tradition. Religious experience that

14742-446: The water of this well. People of different castes bathe together at this well, mindless of their social differences. Physical closeness was necessitated mainly because of the smallness of the well. Besides bathing, they drank this water as a cure for their illnesses. They cooked their food with this water, and ate the food in a community feast. In the course of events, the well and its water seem to have acquired religious significance to

14868-422: The way of worship in Ayyavazhi, as well as rituals prophesy and many acts. It also contains many events found in the Akilam pertaining to the life of Vaikundar. Unlike Akilam, there is no definitive history for Arul Nool. All these texts are compiled in Tamil language . To the Ayyavazhi devotees, there are seven holy places, called Pathis , with the Pancha pathis being the most important. The temple of

14994-622: The world Archived 21 September 2016 at the Wayback Machine Ayyavazhi Ayyavazhi is centered on the life and preachings of Ayya Vaikundar ; its ideas and philosophy are based on the holy texts Akilathirattu Ammanai and Arul Nool . Accordingly, Ayya Vaikundar was the Purna avatar of Narayana . Ayyavazhi shares many ideas with Hinduism in its beliefs and practice, but differs considerably in its concepts of good and evil and dharma . Ayyavazhi

15120-422: Was a form of worship Ayya Vaikundar formulated, in distinction to the practice of priests performing Poojas for individual or collective audiences. Currently, congregational worship takes place at appointed hours in the worship centres of Ayyavazhi . The devotees worship God, standing close to each other, hands folded over their chests, and a turban (Thalai pahai) on the heads of the males. They recite together

15246-649: Was an incarnation of Narayana, but it was widely thought that it did not recognise the Bible composition . It seems the view of Akilam on Bible is "it was created with the intention of man and not that of God". In common, creation of religions and shaping individualities for them are heavily criticised. The concepts 'God' and 'Religion' are kept poles apart in Akilam, and it seems to maintain an ideology something like 'Accept God; Reject religion' . Ayyavazhi accepts various incarnations in Hinduism, but necessarily rejects

15372-475: Was considered as a religious virtue to partake of this meal. There is another variant of Anna Dharmam known as Palvaippu , serving of gruel-like food boiled in milk. Currently, every centre of worship of Ayyavazhi has this practice once a month. Anna Dharmam in one form or the other is a daily feature in most of the worship centres of Ayyavazhi. The language used in prayers, incantations, and rituals has been Tamil in its simple form. Akilam , while expounding on

15498-532: Was considered that once a particular concept is not found well-described in Ayyavazhi scriptures, such as Akilattirattu Ammanai or Arul Nool (as detail as in Hindu scriptures), and instead simply was quoted, then that particular conception is accepted as in Hindu scriptures for religious studies. But once Akilam has different views over something from that of the existing (Hindu) scriptures, then it would be found deeply described in Akilam itself and hence no need for referring other scriptures. The theology of Ayyavazhi

15624-415: Was existent in Ayyavazhi seems to have expressed itself through certain forms with specific features as said in Akilattirattu Ammanai . The practice of vegetarianism is one of the important facts among the followers of Ayyavazhi, seeming to have originated along with Thuvayal Thavasu . Some followers adopted partial vegetarianism. Today, vegetarianism is being strictly practised in one form or another by

15750-476: Was made from coarse white soil. Ayya Vaikundar seems to have personally touched the forehead of followers and worn it for them. On account of this action, it came to be called thottunamam – meaning 'a mark with a personal touch'. A verse in Ukappatippu of Arulnool says: "Our Ayya is coming to us by wearing a thottunamam". This dimension of personal touch stood out to the public eye and was much appreciated by

15876-425: Was said to be the only worshippable God and hence, the theology of Ayyavazhi was channeled towards exclusivism. The manner in which Akilam treats the scriptures of different religions is complicated. For instance, while there is no direct reference to the terms 'Christ' or 'Bible' anywhere in any of the Ayyavazhi texts, there is an indirect reference in Akilam thirteen which is supposed to be an implication that Christ

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