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| ==Identity of Ayyavazhi== | ==Identity of Ayyavazhi== | ||
| Ayyavazhi worship was marked by its simplicity. The prayers, conducted in ], 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 ]s and ]s, 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. | Ayyavazhi worship was marked by its simplicity. The prayers, conducted in ], 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 ]s and ]s, 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.{{fact}} | ||
| ==Reference== | ==Reference== | ||
Revision as of 04:51, 26 May 2006
Ayyavazhi (Tamil: அய்யாவழி "path of the father"), a Tamil monistic religious sect, which originated in South India in the mid 19th century. The 'zhi' (ழி) in the word, 'Ayyavazhi', is a retroflex, and it is correctly transliterated according to the National Library at Calcutta romanization as ayyāvali.
The followers of Ayyavazhi consider this a autonomous religion, but as it is not recognised as an official religion and as an offshoot of Hinduism, it has not received official recognition. The followers of Ayyavazhi are mainly present in India's southern districts of Kanyakumari, Tirunelveli and Tuticorin. Ayyavazi's early growth has been noted by Christian missionaries in the mid-19th century.
Ayyavazhi's founder was Ayya Vaikundar. According to Akilattirattu Ammanai, the holy book of the religion, he was the Manu avatar of Trimurthi. The ideas and philosophy of the religion are based on the teachings of Ayya Vaikundar and the religious texts Akilattirattu Ammanai and Arul Nool.
Origins of Ayyavazhi
Origins of the name Ayyavazhi is not known. 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)
The synonymous versions of the phrase are not restricted to a limit because the usage of the word 'Ayya' in tamil varies a lot as father, guru, the superior, a person of dignity, respectable one, master, the king, the teacher, preceptor and etc. The word 'vazhi' in tamil varies as: the way, acourse of conduct, manner, method, mode, cause, antiquity, succession, religious system, reason and so on.
History
Main article: History of AyyavazhiThe Ayyavazhi sect was founded by Ayya Vaikundar. The majority of the followers of Ayyavazhi were from the marginalised and poor sections of the Tamil society. It was a great challenge right from the beginning stage of the development of Ayyavazhi, for the Christian missionaries to their proselytising mission. Although the majority of these followers were from the Chanar cast, there is evidence that people from other castes also followed this sect.
By the middle of nineteenth century, Ayyavazhi had come to be recognised as a religious sect, making its presence felt in South Travancore and South Tirunelveli. The growth of the phenomenon had increased significantly from the forties. After the demise of the founder, 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 first deciples, and their descendants travelled to several parts of the country and carried the mission of Ayyavazhi. Meanwhile the Payyan dynasty started administration of Swamithoppe pathi., while other Pathis came under the administration of the followers of Ayya. Hundreds of Nizhal Thangals (places of worship) arose across the country. The current head of this sect Bala Prajapathi Adikalar is one of descendant of Payyan dynasty. He has laid foundations for a large number of Nizhal Thangals across Tamil Nadu and in some parts of Kerala and Maharastra.
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 by hearing the contents of Akilam told by Narayana to his consort Lakshmi. 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). 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. The temple of Swamithoppepathi is the headquarters of the Ayyavazhi religion. The Vakaippathi, where 700 families were sent to Thuvayal Thavasu by Vaikundar was accredited as a Pathi in Akilam although this site has no direct association with the activities of Vaikundar. The Avatharappathi in Thiruchendur was not accepted by Akilam as a Pathi, but since the followers believe that Ayya Vaikundar was incarnated in that place from the sea, they consider this as a holy place. There are also some denominations which strongly object Thiruchendur as a Pathi though they accept it as a secondary holy site. Since all the Panchappathis were in the district of Kanyakumari, the district as a whole is considered as a sacred site by the nation-wide Ayyavazhi followers.
Symbolism
The symbol of the Ayyavazhi religion is a 1,008 petalled lotus carrying a flame-shaped white 'Namam'. The lotus represents the 1,008-petalled Sahasrara (in Tamil, Ladam ) and the Namam represents the Aanma Jyothi or atman, sometimes translated as "soul" or "self". There are reference for Thirunamam in both primary and secondary scriptures, Akilattirattu Ammanai and Arul Nool. But it seems that there is no direct reference for the symbol, 'Lotus carrying Namam', there. But according to some legends this symbol was in use in Ayyavazhi from the early forties of the twentieth century.
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 7,000 worship centers throughout South India. 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 were six in number.
Nizhal Thangals
Main article: Nizhal ThangalNizhal 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. 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. 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).
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. 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.
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.
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.
Charity is Ayyavazhi's main mission. One can see Anna Dharmam (offerings of food) in Ayyavazhi centers of worship at least once a month.
Santror - The Subjects
Main article: The SantrorAccording to Ayyavazhi legends, the Santror are seven persons who are the subject of the religious vision of Ayyavazhi. It is both a religious and a social category in its connotation. Today most of the followers emphasise more on the religious dimension of this category than the social. 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. In its specific and social reference, it represented the social group of Chanar.
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".
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". 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.
God
Main article: Ayyavazhi TrinityThe theology of Ayyavazhi differs from other monistic religions. 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.
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. 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".
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.{{fact} 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 Christ, 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." 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 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." 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."
Ayyavazhi 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'. However, this view of the Vedas is not inconsistent with Hinduism's views nor is different. In Hinduism, the Vedas are viewed as Śruti, 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. 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. They claim that this was to convey certain messages to the ordinary folk. 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. This is now in practice in some worship centers. The Akilattirattu Ammanai recognizes shamanic acts of worship. A quote in Arul Nool reads, "For imparting knowledge and making things clear, I kept those who practice divination in the temples."{fact} Though shamanism was practiced in Ayyavazhi, it was accepted by Akilam only as an ignorant way of worship (beginning stage in worship) or the initial way to teach a beginner the metaphysics.
Mythology
Main article: Ayyavazhi mythologyThe mythology of Ayyavazhi acombination of actual events 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.
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.
See also: Ayyavazhi and HinduismThe 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 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.
The utopian formula
The Ayyavazhi sect proposes an emancipatory utopia under the banner of Dharma Yukam. The basis of the belief is that Ayya Vaikundar had come to establish and rule over the Dharma Yukam in the place of Kali Yukam by sentencing Kroni to hell by the final judgement to him. 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. There were no signs of circular conception with this eight yugas. It presents a linear conception of time by narrating Dharma Yukam beyond time and space. This is in contrast to the circular conception of time that was prevalent in the Hindu ethos. 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.
Phenomenology
Akilam points out its basis as an ideological regeneration of Hinduism in the form of an entirely new religion. 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.
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. 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. 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.
Reference
- See the LMS Reports gathered in the article Ayyavazhi in reports by Christian missionaries from the book Religion and Subaltern Agency.
- G.Patrick's 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." - This link is no linger available.
See also
External links
- www.kanyakumarionline - Life history of Ayya Vaikundar
- www.vaikunt.org - Ayyavazhi
- www.ayyavaigundar.org - Avatar
- www.nadar.org - The Santror
- www.unexplainable.net - Religion of Ayyavazhi
- www.blogmobs.com - Ayyavazhi
- www.ayyavaikuntar.com - Vaikunda Pathi
- www.nairs.org - Views on Vaikundar as a saint
- www.kuttyjapan.com - Sociological views on Vaikundar
- www.mcfarland.typedot.com - Searching Ayyavazhi in Web
- www.india9.com - Swamithope Ayya Vaikuntar Temple
- Religion and Subaltern Agency - A case study of Ayyavazhi
| Ayyavazhi topics | ||
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| Religiosity |  | |
| Ayyavazhi rituals | ||
| Main teachings | ||
| Mythology | ||
| Mythical events | ||
| Mythical figures | ||
| Yukams | ||
| Festivals and celebrations | ||
| Scripture | ||
| Akilathirattu | ||
| Arul Nool | ||
