Ayyavazhi

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14-September-2008 12:50:22 - Ayyavazhi Part of the series on Ayyavazhi Theology Ekam Vethan Thirumal Sivan Vaikundar The Trinity Scriptures Akilathirattu Ammanai Akilam one Akilam two Akilam three Akilam four Akilam five Akilam six Akilam seven Akilam eight Akilam nine Akilam ten Akilam eleven Akilam twelve Akilam thirteen Akilam fourteen Akilam fifteen Akilam sixteen Akilam seventeen Arul Nool Ukappadippu Uccippadippu Nadutheervai Ula Pothippu Saattu Neettolai Patthiram Panchadevar Urppatthi Sivakanta Athikarappatthiram Thingal patham Kannimar Padal Kalyana Vazhthu Holy sites Swamithope pathi Ambala Pathi Mutta Pathi Thamaraikulam Pathi Poo Pathi Pathis Vakaippathi Avatharappathi Primary Thangals Chettikudiyiruppu Agastheeswaram Paloor Sundavilai Vadalivilai Kadambankulam Pambankulam Related Systems Hinduism Advaita Smartism Saivism Vaishnavism Inter-faith Ayyavazhi and mainstream Hinduism Ayyavazhi in Christian reports The Portal Portal: Hinduism v d e Ayyavazhi IPA: aia:vərɪTamil:அய�?யாவழி Ayyavali1 -Path of the father is a dharmic belief system2 that originated in South India in the 19th century.3 It is cited as an independent monistic4 religion by several newspapers56 and academic researchers.78 In Indian censuses, however, the majority of its followers declare themselves as Hindus. Therefore, Ayyavazhi is also considered a Hindu sect.910 Ayyavazhi is centered on the life and preachings of Ayya Vaikundar; its ideas and philosophy are based on the holy texts Akilattirattu Ammanai and Arul Nool. Accordingly, Vaikundar was the Manu avatar of Narayana. Ayyavazhi shares many ideas with Hinduism in its mythology and practice, but differs considerably in its concepts of good and evil and dharma.11 Ayyavazhi is classified as a dharmic belief because of its central focus on dharma.12 Ayyavazhi first came to public attention in the 19th century as a Hindu sect.13 Vaikundar's activities and the growing number of followers caused a reformation and revolution in 19th century Travancore14 and Tamil society,15 surprising the feudal social system of South India.16 Though Ayyavazhi followers are spread across India,1718 they are primarily present in South India,19 especially concentrated in Tamil Nadu20 and Kerala.21 The number of practitioners is estimated to be between 700,00022 and 8,000,000,23 although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses.24 Contents 1 Etymology 2 History 3 Scriptures and holy places 4 Beliefs 5 Symbolism 6 Teachings and impact 7 Worship centres 8 Ethics 9 Religiosity - study circle 10 God 11 Festivals and rituals 12 Inclusiveness and exclusivity 13 Mythology 14 Santror and Dharma yukam 15 Relation with Hinduism 16 Phenomenology 17 Social structure 18 See also 19 Bibliography 20 Notes and references 21 External links Etymology Main article: Etymology of Ayyavazhi The exact origin of the name Ayyavazhi is not known. The various theories on its derivation include: Ayya's path - from the direct synonymous derivation, which takes Ayya as a noun naming word of Vaikundar.25 Path of Father - from the Tamil language Ayya father26 + vazhi path. This meaning is most commonly used as 'ayya' , and means dear father.27 The ultimate truth of Master28 - from Tamil Ayya Master + vazhi the ultimate truth is derived from the literary usage of the words. Way of attaining the sacred feet of God - Ayya as God + vazhi way to unify2 There are many different variations of the phrase because the usage of the word 'Ayya' in Tamil varies widely. It is used to convey the words father, guru, the superior, etc.29 The word 'vazhi' in Tamil can mean the way, manner, method, mode, antiquity, religious system and so on.29 History Main article: History of Ayyavazhi Swamithope pathi, the primary Pathi among the Pancha pathi, the religious headquarters and the most sacred shrine of Ayyavazhi. Swamithope pathi, the primary Pathi among the Pancha pathi, the religious headquarters and the most sacred shrine of Ayyavazhi. Ayyavazhi began to be noticed initially by the large number of people gathering to worship Vaikundar known historically as Mudisoodum Perumal30 1809 C.E - 1851 C.E31 at Poovandanthoppe.32 The Thuvayal thavasu washing penance of 1840 is the origin of Ayyavazhi as an alternative religio-cultural phenomena.33 The majority of its participants were from the marginalised and poor sections of the society.30 They began to function as a distinct and autonomous society, and gradually, they identified their path with the phrase 'Ayya vazhi'.34 Although the majority of these followers were from the Chanar cast, a large number of people from other castes also followed it.35 For the Christian missionaries undertaking their proselytising mission, Ayyavazhi posed a great challenge. Ayyavazhi's fast growth in its first century of existence was noted by Christian missionary reports of the mid-19th century.36 By the middle of 19th century, Ayyavazhi had come to be recognised as a separate religion, deep-rooted in the region of South Travancore and South Tirunelveli.37 The growth in its number of followers had increased significantly from 1840s.30 Around the closure of the 19th century, Swamithope began to be considered as the center of Ayyavazhi.38 After the period of Vaikundar, Ayyavazhi was spread on the basis of his teachings. The five Seedars, who were the disciples of Vaikundar, and their descendants, traveled to several parts of the country and carried the mission of Ayyavazhi.39 Meanwhile, the Payyan dynasty started administrating the Swamithoppe pathi,40 while other Pathis came under the administration of the followers of Ayya.41 As per the instructions of Akilattirattu Ammanai Akilam, the Nizhal Thangals small pagodas are established across the country for worship and study of scriptures.42 The Holy 'Pirambu', 'Thandayam' and 'Surai koodu' - belongings of Vaikundar preserved at Swamithope pathi The Holy 'Pirambu', 'Thandayam' and 'Surai koodu' - belongings of Vaikundar preserved at Swamithope pathi As the first printed work of Ayyavazhi, Arul Nool was released in 1927, followed the Akilam in 1933,43 almost a century after it had been written down.44 As a result, Ayyavazhi diverted to scriptures rather than the previously active oral traditions. Headquarter reports stated that Ayyavazhi spread quicker after the period of Indian Independence 1940s and further more from the 1990s.45 Many Ayyavazhi-based social welfare organisations were established in the late 20th century.46 Several alternative versions of Akilam, including some controversial versions, were released in the same period.47 The Anbukkodimakkal Thirucchabai, a democratic bureau, was established by the headquarters in the early 1990s to organise and govern the religion. Organisational conferences are held in various cities in South India including Chennai and Thiruvananthapuram.45 Considering the growth of Ayyavazhi, Ayya Vaikunda Avataram, the day of incarnation of Vaikundar, was declared a holiday by the state administration for the district of Kanyakumari in 1994, followed by the districts of Tirunelveli and Tuticorin in 2006.4849 Currently, Bala Prajapathi Adikalar, a Payyan dynasty descendant, is considered as the leader of Ayyavazhi.5051 Scriptures and holy places The Kappu viewed from an eleventh impression Pala Ramachandran version Akilam. The Kappu viewed from an eleventh impression Pala Ramachandran version Akilam. Main articles: Ayyavazhi scriptures and Ayyavazhi holy sites The holy books of Ayyavazhi are the Akilattirattu Ammanai commonly referred to as Akilam52 and the Arul Nool, and they are the source of the religion's mythology. The Akilattirattu Ammanai was written by Hari Gopalan Seedar in 1841,53 as if hearing the contents of Akilam told by Narayana to his consort Lakshmi.54 In addition to the mythological events Akilam also provides an extensive quantity of historical facts,55 especially that of mid and late 2nd millennium C.E. 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.56 Other released versions includes the Sentrathisai Ventraperumal, the Kalai Ilakkiya Peravai, the Vivekanandan, the highly criticised VTV56 and the earliest and commonly accepted Palaramachandran version.56 Akilam contains more than 15,000 verses, made up of seventeen sections. It is written in poetic Tamil in a ballad form, and is composed with a unique literal-style with two sub-genres, Viruttam and Natai throughout. The secondary scripture, Arul Nool, includes various books that are believed to be written by Arulalarkal one who gets possessed by divine power.57 It contains prayers, hymns and instructions for the way of worship in Ayyavazhi, as well as rituals prophesy and many acts.57 It also recollects many events found in Akilam, especially those that are related to the life of Vaikundar. 58 Unlike Akilam, there is no definitive history for Arul Nool. All these texts are compiled in Tamil language.59 Pancha pathi - Location map Pancha pathi - Location map To the Ayyavazhi devotees, there are seven holy places, called Pathis,60 with the Pancha pathis being the most important.61 The temple of the Swamithope pathi is the headquarters of the Ayyavazhi.626364 The five Pancha pathi are: the Swamithope Pathi, the venue of the great Tavam and the religion's headquarters; Ambala Pathi, where Vaikundar unified six of the Seven Deities into him; Mutta Pathi, the venue of the Second and Third Vinchais; Thamaraikulam Pathi, where the Akilattirattu Ammanai was written down; and Poo Pathi, where Ayya unified the Earth goddess Poomadanthai into himself through symbolic marriage. Vakaippathi, though not included in the Pancha pathis by the headquarters, is still considered as a Pathi but with lesser importance.6566 There is a disagreement within the followers of Ayyavazhi as to the holiness of some other Pathis, such as the Vaikunda Pathi and Avathara Pathi. The list of Pathis announced by the headquarters of Ayyavazhi does not include those Pathis.67 Beliefs Main article: Ayyavazhi beliefs The Elunetru in the Palliyarai of Swamithoppe pathi. The Elunetru in the Palliyarai of Swamithoppe pathi. Followers of Ayyavazhi believe in reincarnation and the subsequent Dharma Yukam, the eighth and final yukam in which Vaikundar will rule the world with the Santror.68 They condemn the Indian caste system69 and reject the use of standard Hindu murti in worship. However, a non-anthropomorphic symbol had been introduced to be used as a point of devotional and mation focus.70 This symbol, the Elunetru, is in the Palliyarai, a seat of God, rather than God himself. The same is true of the Elunetru's alternative name, Asanam, which means seat. Behind this asana, a mirror is installed to reflect the worshipper,71 which implies God is yourself or God is within you,7273 suggesting an idea about God similar to Advaitan theology. Ayyavazhi also endorse ' One is God and so the race. '74 Ayyavazhi beliefs are closely related to those of Smartism and Advaita Vedanta, especially in the beliefs related to Trimurthi. Hence, Ayyavazhi's followers believe that Brahma, Vishnu, and Siva are different aspects of the same God.75 While some claim that the beliefs of Akilattirattu are related to Dvaita and Vishishtadvaita, Ayyavazhi endorses the concept of Ultimate Oneness.76 Ayyavazhi's followers differ from other Hindus in their recognition of a Satan-like figure, Kroni, the primordial personification of evil who manifests in various forms such as Ravana and Duryodhana in different ages or yugas. God, as Vishnu, becomes incarnate in his avatars, including Rama, Krishna and eventually Vaikundar, in order to destroy the foremost evil.77 Kali, regarded as the spirit of Kroni in Kali Yuga, is said to be omnipresent in this age; this is one of the reasons why the followers of Ayyavazhi, like other Hindus, believe that the current yuga, Kali Yuga, is decadent. In Ayyavazhi, Kali Yuga, a mundane world separated from spirituality, will give rise to a time known as Dharma Yukam, a spiritual world.78 Charity is Ayyavazhi's primary mission on the social ground, and Anna Dharmam offerings of food can be seen in Ayyavazhi centres of worship at least once a month.79 Symbolism The Sahasrara, symbolised in Ayyavazhi as 'Lotus carrying Namam' The Sahasrara, symbolised in Ayyavazhi as 'Lotus carrying Namam' Main article: Ayyavazhi symbolism The symbol of representation of Ayyavazhi is a lotus carrying a flame-shaped white Namam.80 The lotus represents the 1,008-petalled Sahasrara in Tamil, Ladam, while the Namam represents the Aanma Jyothi or atman.80 Both of the Ayyavazhi scriptures8182 refer to Thirunamam flame shaped symbol present in the top of the Lotus in the Ayyavazhi symbol, but not the Lotus. The symbol is the ideological summary of Akilam-based philosophy. This symbol has been in practise since the mid-20th century.83 The mythical narration of akilam about the eight yugas is often viewed philosophically as eight chakras.84 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 asked to be raised from Bindu Neetiya Yukam to the final Sahasrara Dharma Yukam, the lotus, the highest spiritual center of enlightenment, to experience the absolute bliss.85 The reigning power in the final Dharma Yukam Sahasrara is Ekam, which is a part of Vaikundar as per Trinity conception, or the supreme absolute.80 Ayyavazhi's symbol seems to be derived from Akilam, and the symbol, Lotus with Thirunamam, shows Vaikundar's experienced in Sahasrara. A Nizhal Thangal near Thiruvattar built with Sahasrara architecture. A Nizhal Thangal near Thiruvattar built with Sahasrara architecture. As per certain Hindu legends this Sahasrara chakra has 1000 petals.86 But in Ayyavazhi symbolism, it had 1008 petals. In Ayyavazhi, there is no scriptural background to indicate the importance of 1000, but the number 1008 is commonly mentioned. Also, the incarnation year of Vaikundar is 1008 M.E Malayalam Era. Backing these scriptural identities, the 1008-petal lotus is followed in Ayyavazhi symbolism.84 Since Sahasrara is symbolised as the lotus, no stem is drawn for the lotus. A building architecture was developed in constructing Nizhal Thangals, where the inverted Lotus petals as in Sahasrara is used as a design over the roof.87 The lotus may also represent the heart and the flame shape Thirunamam, the divinity.88 Ayyavazhi has used other symbols including Vaishnavite ' Triple Namam 'not used currently, and Conch. Teachings and impact Main article: Teachings and impacts of Ayyavazhi While the majority of Ayyavazhi's key teachings can be found in the book Akilattirattu Ammanai, other teachings are collated from various books believed to be written by unknown authors, whose works feature in the Arul Nool.89 Like Dharma, the other teachings of Ayyavazhi are twofold, sociological and mystical. The mystical teachings are devoted to revealing divine knowledge, while social teachings are primarily concerned with eliminating inequality and discrimination in society. The teachings encourage a close relationship with God, rather than one of fear. Followers are encouraged to refer to God as Ayya, dear father, to strengthen their intimacy and affection towards God.90 Ayyavazhi mystics highly focus on supreme oneness.91 In the midst of all variations, the theology always maintains this oneness sharply. The evil of Kali blocks the ultimate or supreme oneness prevailing between individual souls and the universe, giving them an individuality and extreme pride and making them departing from the quality of the oneness and motivating against it.92 Ekam - the over-soul or the supreme soul - is termed as the whole existence, with changeless nature and ubiquity, which is viewed by individual souls as one which undergoes different changes with respect to space and time because of the evil force maya influencing them.93 Evolution of Ekam, the source of whole existence till Dwapara Yuga Evolution of Ekam, the source of whole existence till Dwapara Yuga All of creation evolved from this Ekam, the supreme consciousness.94 All the qualities of Ekam are within each soul, which evolved from it. Each and every individual soul is a reflection or mirror image of the absolute Supreme, Ekam,95 which is also the spiritual synonym for the mirror-worship in Ayyavazhi. Human and all other souls are restricted to the limits by the evil Kali. This is the reason why individual souls are not able to attain the supreme bliss, and so these souls are considered secondary to Ekam. Once a soul overcomes the influence of maya, it becomes unified with Ekam. Its individuality is gone, and thereby it is Ekam.96 On the other hand, this supreme consciousness is personified as Paramatma over-soul by which, God is taught to be the Husband, while all other souls are his consorts,97 symbolised by Thirukkalyana Ekanai, where Vaikundar marries the individual souls.97 Also, the philosophy applies a common formula for the creationism of human beings and the rest of the universe, so whatever exists externally to human beings exists also internally.98 Ayyavazhi clearly and explicitly condemns the Hindu caste system in its social teachings.99 From inception, it has also served as an institution for social reform, particularly in the area of Travancore, which was noted for its unusually strong caste system culture.100 In this social contest, the intermingling of the castes brought about in Ayyavazhi centres was one of the vital elements in the transformation of society.101 Sociologically speaking, Ayya Vaikundar was the first102 to succeed as a social reformer103104 in launching political struggle,105 social renaissance106107108 as well as religious reformation109 in the country.110 Vaikundar was the pioneer of the social revolutionaries of Tamil Nadu111 and Kerala.112 He was also said to be the forerunner of all social reformers of India.113 Akilam displayed sympathy for the laboring classes, and opposed to the often excessive taxes they were forced to pay.114 From the beginning, the followers being fortified by the teachings, have also taken a strong stand against political oppression, perhaps most clearly exemplified in Akilam on the characterizations of the Thiruvithkanur king as Kalineesan, one who is a captive of Kali and of the British as Venneesan the white neesan in the social sense.115116 It was the first ever fought Movement for Human Rights and Social Equality.113 In addition it also created many social changes in the southern India,117 impinging greatly on society highly, resulting in social and self-respect movements breaking out such as Upper cloth agitation,112 Temple entry agitation and other movements including those of Narayana Guru,118 Chattampi Swamikal,119 Vallalar120 and Ayyankali. Worship centres A Nizhal Thangal near Marthandam, Tamil Nadu. A Nizhal Thangal near Marthandam, Tamil Nadu. Main article: Worship centers of Ayyavazhi The followers of Ayyavazhi established Pathis and Nizhal Thangals, which are centres of worship and religious learning in different parts of the country.121 They served as centres for propagation of the beliefs and practices of Ayyavazhi.121 There are thousands of Nizhal Thangals122123 throughout India,124125 mostly in South India.126 A research paper approved by Madurai Kamaraj University has reported that there are more than 8000 worship centres in Tamil Nadu and Kerala alone.127 Reports from the London Missionary Society LMS of the mid-19th century also speak in abundance about Nizhal Thangals.128 Since Ayyavazhi is not organised, Swamithope pathi serves religiously as the headquarters of all. The Pathis earns more importance among the worship centres.121 The seven Pathis,59 obtain their significance from the fact that Vaikundar and his activities were historically associated with these centres of worship.121 The Swamithope pathi, though considered as the religion's head-quarters, it officially does not control the rest of the religious centres. All Pathis, except itself, are managed by independently-formed committees.129 The five Pathis known as Pancha pathi are considered primary among Pathis. Nizhal Thangals, compared with Pathis, were simple small structures built for the purpose of worship and for learning the teachings of Vaikundar. They served also as centres of school education during the early days.130 Food and shelter were offered to the needy in these centres.131 Some of them were established when Vaikundar was alive. Among them Arul Nool, specifies seven Thangals,132 and these are considered primary to the others. Today, charity is one of the main activities conducted in these centres.133 These centres are considered the abode of Dharma. The Nizhal Thangals formed an important institution in the socio-religious life of the people of Ayyavazhi. Panividai may be conducted up to three times daily, but all worship centres provide Panividai at least once daily. Ethics The flag mast of Swamithoppe with Ayyavazhi symbol at the top The flag mast of Swamithoppe with Ayyavazhi symbol at the top Main article: Ayyavazhi ethics The ethics of Ayyavazhi, integrated with the meta-narrative mythology, are found throughout the primary scripture, Akilattirattu Ammanai.134 Regarding ethics, Arul Nool is an accumulation of the core concepts found in Akilam.135 In Akilam, the ethical abstracts are pointed out as told by God at several places at different situations to lesser god-heads, devas, saints, etc. when ever asked by them. Neetham is the primary 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 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 the largest ethical accumulation found in Akilam.134 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.136 It is notable that the Ayyavazhi ethics undergo a vast deviation from the incarnation of Vaikundar since a universal change took place then.136 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 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 related to immoral thinking. Religiosity - study circle The Holy Symbol of Ayyavazhi Tradition The Holy Symbol of Ayyavazhi Tradition Main article: Ayyavazhi religious studies It is difficult to give a clear-cut listing to Ayyavazhi concepts because of the relation the Ayyavazhi scriptures maintains with the Hindu scriptures. Akilam primarily says the central themes of the existing scriptures that of Hindu had gone awry by the advent of Vaikundar.137 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.138 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 the Ayyavazhi scriptures are the basis of religious study on Ayyavazhi theology.139 But several terms quoted in Akilam couldn't be understood wholly unless by referring to the descriptive details of those terms in Hindu scriptures. 140 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 the tatvas as properties of the human body, which are not elaborated upon in Akilam.141 However, to understand Akilam and its philosophy, one should have a basic knowledge over the Hindu ideas and concepts.140 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.142 It includes only the main events that are directly linked to the main-stream 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.143 Many philosophical concepts from Hinduism are found in Akilam; some of them are completely accepted,144 some are regenerated,145 while others are rejected. 146 Generally it was considered that once a particular concept is not found well-described in Ayyavazhi scriptures, such as Akilattirattu Ammanai or Arul Nool as detail as in Hindu scriptures, and instead simply was quoted, then that particular conception is accepted as in Hindu scriptures for religious studies.147 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.147 God The Theological Evolution - Ekam to Vaikundar The Theological Evolution - Ekam to Vaikundar Main article: Ayyavazhi theology The theology of Ayyavazhi differs from other monistic religions.148 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 matters as an absolute constant. In theological terms, God is, in the highest sense, formless, infinite, genderless and beyond time and space. The term Ekam in Tamil language give simply the meanings, one, absolute,149 the whole which exists150 and the incomparable;151 all give some sort of direct monistic definition about God from Ayyavazhi theology. Narrating through mythology, The Sivammass and the Sakthiforce are the first to get evolved from Ekam. The Nathamvoice, Trimurthi, other lesser gods and 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, is transformed to Vaikundar. Ekam, the supreme oneness as one among the Trinity takes 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 is a turine 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 fragments took birth and plays an anti-Vishnu roles 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 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 way152 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. Festivals and rituals The flag hoisting fest during Kodiyettru Thirunal in Swamithope pathi lead by Payyans The flag hoisting fest during Kodiyettru Thirunal in Swamithope pathi lead by Payyans Main articles: Ayyavazhi festivals and Ayyavazhi rituals Basically, there are two yearly festivals for Ayyavazhi. The Ayya Vaikunda Avataram is celebrated on the twentieth day of the Tamil month Masi March - April. This is the only Ayyavazhi festival to be celebrated as per the Solar calendar.153 The mass procession conducted on this day from Nagercoil to Swamithoppe is a popular one in this part of the country.154 The Thiru Edu-Vasippu is a festival of seventeen days celebrated in the Tamil month of Karthigai November - December.155 This celebration of textual reciting as a festival itself is a unique feature to Ayyavazhi. Apart from this, there is a tri-yearly celebration of Kodiyettru Thirunal in Swamithope. Another unique feature is the celebration of every day as a festival in Swamithope, called as 'Nitham Thirunal' .156 In addition to the philosophical concepts and mythology, the rituals of Ayyavazhi evolved in their own way. Most of the rituals have different operational and historical meanings.157 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 physical as well as spiritual cleanliness through Thuvayal Thavasu, eliminating untouchability through Thottunamam, self-respect and courage through headgear,158 and unifying various castes through Muthirikkinaru.159 But they reveal, however, high philosophical ideas preached in a ritual language. A 'churul' prepared to be offered for Panividai A 'churul' prepared to be offered for Panividai The Muthirikkinaru and Thirunamam are treated religiously as if the Patham and Namam of them have the power to heal all sorts of mental160 as well as physical illness.158161 Thuvayal thavasu is suggested as a training to reach the ultimate aim of Dharma Yukam.162 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 unknown philosophical ideas to the common mass. The individual rituals, the ecstatic religiosity and the ritual healing, which are the features of Ayyavazhi worship, contributed to the formation of an idea of emancipation and a social discourse.163 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. Inclusiveness and exclusivity Main article: Inclusiveness and exclusivity in Ayyavazhi The formula of inclusiveness and exclusivity, as applied in 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. The door of Swamithoppe Palliyarai with the ten avatars of Vishnu as per hindu texts carved on it The door of Swamithoppe Palliyarai with the ten avatars of Vishnu as per hindu texts carved on it Ayyavazhi accepts different god-heads of several religions, like the concept of Allah and almost all the god-heads of Hinduism.16474 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.164 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 scriptures165 had lost their substances. So after the time of the Vaikunda avatar, Vaikundar 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. Akilam says that Narayana was the one who incarnates as Jesus, and so it accepts Christ,164 but it did not recognise the Bible. It seems the view of Akilam on Bible is it Bible was created with the intention of man and not that of God.166 Likewise, Akilam accepts the term Allah,164 but rejects the religion of Islam and its ideas. Ayyavazhi accepts various incarnations in Hinduism, but rejects the Hindu scriptures. It initially accepts Vedas.167 Later since Kaliyan had bought the Vedas as boon they too 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 the creation of religions especially exclusivistic religious and theological ideas. It shows them as the foremost Kali mayai evil of Kali.168 The scriptures teach that God and his activities are beyond the reach of religions. It also preaches about universal oneness.2 Mythology Narayana, The Father Narayana, The Father Main article: Ayyavazhi mythology The mythology of Ayyavazhi narrates that the essence of this vision is an account of a history - a past, a present and a future - meant by weaving together of empirical facts, historical events as well as mythical accounts.169 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.170 It 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.171 The personification of the entity of Evil for the current yuga, Kaliyan, is unique to Ayyavazhi. Akilam says that the true concepts were destroyed, so that all previous scriptures had lost their substances due to the advent of Kali.172 The book also speaks of God incarnating in the world in the Kali Yukam the present age to destroy the evil spirit, the final and the most serious manifestation of Kroni. God incarnates as Vaikundar, and since Vaikundar lived recently, he was well-known in history. So in the second part of the mythology many mythical as well as historical facts were woven together. Most of the events such as Muthirikkinaru,173 Wearing of Headgear during worship,174 Thuvayal Thavasu175 all were noted in history. AVATARS AND ASURAS THROUGH THE YUGAS NO YUGA CHAKRA84 ASURA AVATAR 1 Neetiya Yuga Bindu Kroni Narayana 2 Chathura Yukam Muladhara Kundomasali Mayon 3 Netu Yukam Swadhisthana Thillai mallalan and Mallosivahanan Thirumal 4 Kretha Yuga Manipura Surapadman and Iraniyan Muruga and Narasimha 5 Tretha Yuga Anahata Ravana Rama 6 Dwapara Yuga Vishuddha Duryodhana Krishna 7 Kali Yuga Ajna Kaliyan Trinity 8 Dharma Yuga Sahasrara none Ayya Vaikundar Chakras:- The yugas assumed as chakras above, is one of the philosophical views and is not mentioned directly so in Akilam. Though there are quotes in Arul Nool to accr the ten Avatars of Vishnu, it seems that they are not seen in equal status with these incarnations as in the table. It was considered secondary to the primary avatars, 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. Santror and Dharma yukam Palmyra, the tree cursed to provide celestial nectar in the form of Palm-juice for Santror until the closure of Kaliyuga. Palmyra, the tree cursed to provide celestial nectar in the form of Palm-juice for Santror until the closure of Kaliyuga. Main articles: The Santror and Dharma Yukam The Santror is the subject of the religious vision of Ayyavazhi.176 There is both a religious and a social category in its connotation.177 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.178 But in turn, in ideological sense and from the literary meaning of the term Santror in Tamil, it represents one who is noble and lives with dignity179 and supreme knowledge,180 giving an inclusive character and universal reach. Historians account that in ancient dravidian cultures, zealous devotees of God were called as 'Chanars'.181 A quote from Akilam too reads, Chanars Santror are those who have the ability to see 'the invisible' constantly.177 The Santror are given a historical background in Ayyavazhi mythology as seven boys who were made to born in the mythical river Ayodha Amirtha Vanam by using the seven seeds from seven upper worlds, by Thirumal, to the seven virgins. Their lineage started at the end phase of Dvapara Yukam and continued through the Kali Yukam into the Dharma Yukam. Theologians interpret that these seven boys refer to the ancestors of the whole human race, and hence the term Santror refers to the whole human race.182 It is believed that Kali is being destroyed continuously by the activities of the Santror in the Path of Vaikundar, and so the Dharma Yukam unfolds eventually. In this sense they have a considerable roll in the destruction of Kali, the foremost evil. The Ayyavazhi proposes an emancipatory utopia under the banner of Dharma Yukam.183 The basis of the belief is that Ayya Vaikundar had come to establish and rule as the everlasting king184 over the Dharma Yukam in the place of Kali Yukam after sentencing Kroni to hell by the final judgment to him.185 The Dharma Yukam is narrated as beyond the limits of time and space,186 though the Akilam gives space for the beliefs over karma and rebirth. Apart from this, the Dharma Yukam is often related to Moksha - the personal liberation, and to the state of Oneness too.187188 Relation with Hinduism Kailash, where the boons were offered to Kaliyan by Siva Kailash, where the boons were offered to Kaliyan by Siva Main article: Ayyavazhi and Hinduism The Hindu and Ayyavazhi ideologies are closely tied to each other. The place where Ayyavazhi and Hinduism depart from each other is at the advent of Kali Yuga. Akilam says that until Kali Yuga, the Vedas and all other Hindu scriptures remain with divinity. Each of the gods in Hinduism also remain with all their powers. But from the beginning of Kali Yuga they and all their virtues collapsed.189 Kaliyan was a part of the mundane primordial manifestation who spread maya or illusion upon the existing scriptures and Devas.190 In Kali Yuga, all true scriptures are bound to maya and are unhelpful. On the other hand, there in Kailash, Siva believing the words of devas, created Kaliyan without discussing to Vishnu, he who had the responsibility to destroy the Kaliyan as per the previous deeds.191 So Vishnu refused to take birth in the world to destroy Kaliyan.192 So Siva and Brahma surrendered all their powers to Vishnu.193 Until this event, Siva was the supreme power as per Akilam. This is a theological idea similar to Shaivism, where Siva is supreme to all. Now onwards, however, Vishnu is the supreme power.194 Here the ideology changes similar to that of Vaishnavism. This supremacy of Vishnu remains like this from the beginning of Kali Yuga until the incarnation of Vaikundar, from where it changes further. The 'Tri-Kumbas' over the Swamithope Palliyarai, symbolizing the presence of Trinity within Ayya, revealing his supremacy. The 'Tri-Kumbas' over the Swamithope Palliyarai, symbolizing the presence of Trinity within Ayya, revealing his supremacy. During the incarnation, Vishnu himself can not incarnate directly in the world to destroy Kaliyan, since he had bought as boon the power of Devas, including Vishnu's, and spread it all over the world as maya. So God needs to be incarnated with a new set of rules and with unique importance. A total universal transformation of the power relation of god-heads, the rules of scriptures, the dharma, etc., took place, and Vaikundar was given birth by taking in the power of Ekam, by Lakshmi and Vishnu conjoining together inside the sea.195 And from now onwards all the powers were handled over from Vishnu to Vaikundar inside the sea. Siva, Vishnu and Brahma therefore form a part within Vaikundar.196 This ideology about Trimurthi three are equal in power is similar to that of Smartism. Vishnu alone forms a double role; one, within Vaikundar, and the other, as the father of him, remain inside the sea and regulating Vaikundar through Vinchais.196 After Vaikundar was given birth to, by assuming the Power of Ekam, Vaikundar was supreme to Vishnu and all other God-heads, though Narayana playing the role of Father to Vaikundar. However, Vaikundar had to obey the order of Vishnu, since Vaikundar was given birth to perform the duties of Vishnu, which he could not do. Vaikundar and scriptures given by him is the manifestation of the supreme Ekam so, in Ayyavazhi spirituality, he is the only worshippable universal power197 Regarding scriptures, the first part of Akilam is summed-up events of the previous yugas, which are present in Hindu scriptures.198 The second part says about the universal transformation and the uniqueness of Vaikundar and his incarnational activities.198 So as a summary, till the beginning of Kali yuga, what is Hinduism, that is Ayyavazhi. From then onwards for a series of reasons, Akilam says that Hindu scriptures and its ideology had lost its purity and was destroyed,199 and so the Dharma was re-configured in the name of Akilam and Vaikundar and the Hindu ideas were re-formed. Phenomenology Main article: Ayyavazhi phenomenology Akilam points out its basis as a regeneration of Dharma in the form of an entirely new ideology.200 But today, most of the followers of Ayyavazhi address Vaikundar merely as the incarnation of Vishnu. Likewise, most of the Nizhal Thangals were called Narayana Swami Pathi or Narayana Swami Temple, similar to Hindu Vaishnavism. Most of the followers also worship Hindu deities such as Kali, Hanuman and other folk deities in spite of the anti-polytheistic ideas based on Ayyavazhi scripture.201 Bala Prajapathi Adikalar, the present Pattathu Ayya of Swamithope pathi. Bala Prajapathi Adikalar, the present Pattathu Ayya of Swamithope pathi. Some followers of Ayyavazhi include Vaikundar as part of the ten avatars of Vishnu as Kalki, while some denominations strongly advocate moksha, the personal liberation, though it is not stated directly in Akilam. Some even reject the Trinity conception in Ayyavazhi and believe Narayana to be the supreme universal power.202 The unique monotheistic belief which is the central theme of Akilam is completely unknown among most of the followers today.201 Deviating far away from the strict monotheistic teachings of Akilam, some thangals provides panividais for other lesser gods too.201 The spread of Ayyavazhi among the common people was mainly due to the practice of Shamanism. Being similar to Hindus in almost all aspects Ayyavazhi followers are hard to be identified. The only sign to distinguish the practitioners of Ayyavazhi is the fact that they wore the Thirunamam a sign on their forehead.203 The Nizhal Thangals are identified among the other temples by the fact that idols are replaced by mirrors in the Palliyarai.203 Only the recitations of a handful of scholars educated in the Ayyavazhi scriptures point out the real facts and concepts of Akilam and the philosophical and ideological deviation of Ayyavazhi from Hinduism.204 All these philosophical, ideological and religious variations in the society of Ayyavazhi make them hard to be identified and differentiated as a separate belief and instead taken as a Hindu sect. Social structure Main article: Structure of Ayyavazhi Ayyavazhi worship was marked by its simplicity. The absence of idol worship and priestly mediation, and inclusion of alternate type of centres of worship, the Pathis and Nizhal Thangals, were other characteristics of Ayyavazhi worship. Rituals of Ayyavazhi are a reform or revolutionary activity, focusing upon social-equality, deviating from Hinduism. The rituals is also characterised and bound by religious beliefs that give it an alternative spiritual meaning.205 Its scriptures cover basic elements and ideas throughout Hinduism. They refer to Shastras, Agamas, Vedas and Puranas.206 But address them all to be gone awry by the Advent of Vaikundar,207 from where Ayyavazhi scriptures forms negative ideas over all other traditions. Though Ayyavazhi shares many god-heads with Hinduism, it weaves unique ideology and power assumption for them. Ayyavazhi can be portrayed as a Hindu renaissance.208 Ayyavazhi is viewed as a reform movement too,209 through the reformation of the Tamil and Kerala society, and it brought many social changes over there in the 19th century. The religious structure evolved in the path of Ayyavazhi scriptures and, as a result, it transfigured itself as an alternative religio-cultural system in the social category. The Ayyavazhi's addressed their system as Path of God with the phrase Ayya Vazhi. On one hand, they believe that their tradition had come to replace all old traditions religions, but on the other hand, they believe that Ayyavazhi is the synopsis of the world's religious knowledge. On one hand, they believe that Vaikundar unified all deities within him; on the other, as all the previous had gone awry by the advent of Vaikundar.207 Apart from this, Ayyavazhi has separate theology, mythology, holy places, worship centres, and ethics of its own. 'The Great Masi Procession' from Nagercoil to Swamithope. 'The Great Masi Procession' from Nagercoil to Swamithope. Though many new papers, academic researchers and some of its followers consider it as a separate religion, many of the followers are even of the opinion that this is but a Hindu sect rather than an autonomous religion.210 They indulge in the mystic practices of possessions and divinations similar to the tribal religions of Tamil Nadu. Also, many of its core beliefs are similar to some Hindu sects such as Advaita and Smartism. Regarding demographics, Ayyavazhi followers are highly concentrated in South India though found across India, comparatively in less numbers. In Kanyakumari and Tirunelveli districts of Tamil Nadu, it is very hard to find a village without a worship centre of Ayyavazhi.211 Apart from the listings from the religious headquarters though it is evident that Ayyavazhi followers are spread across the India from university papers18211 there are no official figures for the number of followers of Ayyavazhi because they are considered Hindus in the census. See also Find more about Ayyavazhi on 's sister projects: Dictionary definitions Textbooks Quotations Source texts Images and media News stories Learning resources Ayyavazhi and Hinduism List of Ayyavazhi-related articles Hindu Renaissance Eastern religion Dharmic religions Religion in India Hindu denominations Bibliography G. Patrick 2003, Religion and Subaltern Agency, Department of Christian Studies, University of Madras, Chennai. T. Krishnanathan 2000, Ayya Vaikundarin Vazhvum Sinthanaiyum, Madurai Kamaraj University, Thinai Publications, Nagercoil. Dr. C. Paulose 2002, Advaita Philosophy of Brahmasri Chattampi Swamikal, Sree Sankaracharya University of Sanskrit, Ayya Vaikunta Nather Sidhasramam, Pothaiyadi. Dr. R. Ponnu 2000, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, Madurai Kamaraj University, Ram Publishers, Madurai. R. Ponnu 2002, Vaikunda Swamikal Ore Avataram, Ram Publishers, Madurai. N. Vivekanandan 2003, Akilathirattu Ammanai Moolamum Uraiyum Part 12, Vivekananda Publications, Nagercoil. A. Arisundara Mani 2002, Akilathirattu Ammanai Parayana Urai, Ayya Vaikundar Thirukkudumbam Publications, Nagercoil. R. Shunmugam 2001, Nadar Kulathil Narayanar Avataram, Nadar Kuladeepam Publications, Karankadu. A. Manibharathi 2003, Akilathirattu Vilakka urai, Thirunamappukazh Publications, Chennai. Samuel Mateer 1871, The Land of charity : a descriptive account of travancore and its people, Asian Educational Services, ISBN 8120603192 Akilathirattu ammanai Arappadanool First grade, Vaikundar Seva Sangam Organisation, Attoor. N. Elango Vijaya Shanthi Elango 1997, Ayya Vaikuntar - The Light of the World, Published by the authors. V.T. Chellam 2002, Thamizaka Varalarum Panpadum The History and Culture of Tamil Nadu, Manickavasakar Publications, Chennai. N. Vivekanandan2001, Arul Nool Moolamum Uraiyum, Vivekananda Publications, Nagercoil. Thechanathu Thuvaraga pathi, Akilathirattu Akakkorvai, Published by Thechanathu Thuvaraga pathi. Madanjeet Singh 2005, The Sasia Story, France, ISBN 92-3-103992-X. P.Sundaram Swamigal K. Ponnumani 2000, Ucchippadippu, Ayyavaikunta Nather Sidhasramam, Pothaiyadi. P.Sundaram Swamigal K. Ponnumani 2001, Ayyavaikundanathar Jeevacharithram Biography of Ayya Vaikunta Nathar, Ayyavaikuntanathar Siddasramam Publications, Pothaiyadi. V. Nagam Aiya 1989, The Travancore State Manual, Volume-2, Asian Educational Services, ISBN 8185499330. Cf. Ward Conner 1860, Geographical and Statistical Memoir of the Survey of Travancore and Cochin States, Travancore Sircar Press, Trivandrum. Cf. Ponneelan's, Vaikunta Cuvamiyum Avar Kalamum, Mimeograph note Akilattirattu Ammanai 1989, published by T. Palaramachandran Nadar, 9th impression. P.Sarvesvaran, Sri Vaikunda Swamikal - A Forgotten Social Reformer. V.T.Ramasupramaniyam 2001, Thirumagal Thamizhagarathi, Thirumagal Nilayam, Chennai. N.Amalan 2000, Ayya Vaikundar Punitha Varalaru, Akilam Publications, Swamithoppu. Samuel Zecharia 1897, The London Missionary Society in South Travancore 1805-1855, LMS Press, Nagercoil. M.S.S. Pandiyan1992 Meanings of 'colonialism' and 'nationalism': an essay on Vaikunda Swamy cult, Sage Publications Vaikundar Seva Sangam 2002, An organisation Ayya Vaikundar 170th Avathar-Special ion, Attoor. N.Vivekanandan 1988, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, Vivekananda Pathippakam, Nagercoil. M. Ilanchezhiyan 1999, Pandiyarkula Nadrakal Kulamurai Kilathal, Chezhiyar Publications, Virudhunagar. A. Sreedhara Menon 1967, A Survey of Kerala History, D.C. Books, Kottayam, ISBN 81-264-1578-9 Pon.T.Dharmarasan 1996, Akilathirattu, Pon Publications, Chennai. Dr.M. Immanuel 2007, Kanniyakumari: Aspects and Architects, Historical Research Publications Trust, Nagercoil, ISBN 978-81-901506-2-0 Notes and references ^ The 'zhi' ழி portion of the word, 'Ayyavazhi', is a retroflex, and it is correctly transliterated according to the National Library at Kolkata romanization as ayyavali. ^ a b c Arisundara Mani, Akilathirattu Ammanai Parayana Urai p. 4 ^ Tha. Krishna Nathan, Ayyaa vaikuNdarin vaazvum sinthanaiyum, p. 62: அவர�? வைக�?ண�?டர�? மாற�?ற�?ப�? பிறப�?ப�? பெற�?ற நாளே அய�?யாவழி சமய மரப�? தோற�?றம�? பெற�?ற நாள�?கி.பி.1833 எனக�? கூறலாம�?. The day at which Vaikundar is given rebirth could be considered as the date of origin of 'Ayyavazhi religion'. ^ N.Vivekanandan, Akilathirattu Ammanai moolamum Uraiyum, Volume 2, p. 97 ^ The following morning and evening dailies calls Ayyavazhi as a separate religion: Malai Malar leading evening Tamil daily, Nagercoil ion, 4-3-2007, p. 5, ச�?வாமி ஊர�?வலத�?தை அய�?யாவழி பக�?தர�?கள�? சமய தலைவர�? பால பிரஜாபதி அடிகளார�?... this report calls Ayyavazhi as 'அய�?யாவழி சமயம�?' a separate religion; Dinakaran Tamil Daily, Nagercoil ion, 1-3-2007, p. 3: அய�?யாவழி சமய தலைவர�? பால பிரஜாபதி அடிகளார�? அடிக�?கல�? நாட�?டினார�?Bala Prajapathi Adikalar the head of Ayyavazhi religion laid foundation stone for the....; Dina Thanthi, Nagercoil ion, 2/3/2007, p. 5. மாநாட�?ட�?க�?க�? அய�?யாவழி சமய தலைவர�? பால பிரஜாபதி அடிகளார�? தலைமை தாங�?க�?கிறார�?. Translation - The religious conference is lead by Bala Prajapathi Adikalar, the head of Ayyavazhi religion. This news from a leading news paper in India, on reporting the 175th Ayya Vaikunda Avataram, calls Ayyavazhi as a religion and Bala Prajapathi Adikalar as the head of Ayyavazhi religion; Tamil Murasu 4/3/2006, p. 3:இதையொட�?டி க�?மரி மாவட�?டம�? சாமி தோப�?பில�? 'அய�?யா வழி சமய' மாநாட�? the conference of 'Ayyavazhi religion' உள�?பட... ^ Nallakannu Watches Ayyavazhi www.kollywoodtoday.com. They follow a religion based on his principles, which is called Ayyavazhi.. Retrieved on 2008-06-09. ^ G.Patrick, Religion and Subaltern Agency, Chapter 5, pp. 120-121. 'it may be concluded that, it may be concluded that AV emerged as a 'new and singular' religious phenomenon in that context ^ The Land of Charity Samuel Mateer. this singular people display considerable zeal in the defence and propagation This author's view is negative over the 'belief of Ayyavazhi', but this book is cited here only to reflect the then structure of Ayyavazhi on the social and religious ground as viewed by an outsider.. Retrieved on 2008-01-23. ^ Dr. R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 98 ^ Madurai News Letter Thozhamai Illam, Kanyakumari. Fr. Maria Jeyaraj arranged an inter-faith dialogue at Samithoppu, Kanyakumari, on 'Akila Thirattu Ammanai' and 'Arul Nool', the scriptures of 'Ayya Vazhi', an 'important sect of Hinduism'. The present head of Ayya Vazhi, Sri Bala Prajapathi Adigalar, guided the meeting.. Retrieved on 2008-01-23. ^ G.Patrick, Religion and Subaltern Agency, pp. 111-113, ^ G.Patrick, Religion and Subaltern Agency, pp. 160-161. ^ Dr. R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 98. ^ Dr. R.Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 63, The religious reform of Sri Vaikunda Swamigal left an everlasting influence on South Travancorean society. ^ G.Patrick, Religion and Subaltern Agency, pp. 90-91. ^ Dr. R.Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 86. ^ Dina MalarLeading Tamil News paper, Nagercoil ion, 4/3/2005 p. 12: எனவே இன�?ற�? அய�?யா வைக�?ண�?டசாமி வழிபாட�?ட�? ஆலயங�?கள�? இந�?தியா ம�?ழ�?வத�?ம�? வேராயிரம�? பெற�?ற விழ�?த�?களாய�? படந�?த�? ஆறாயிரத�?த�?க�?க�? மேல�? தோன�?றி வளர�?ந�?த�? வர�?கிறத�? Translated to So today these worship centers of Vaikunda Sami is spread across India and growing with more than 6000 of them ^ a b C. Poulose, Advaita Philosophy of Brahmasri Chattampi Swamikal, p. 24, To propagate his teachings and ideas he opened upon seven Pathis and seven Tangs The Primary Nizhal Thangals in Travancore, hundreds of small pagodas Nizhal Thangals through out India. Accring the Worship centers of Ayyavazhi across India and so the Ayyavazhi followers. ^ Dr. R.Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 100, 'At present thousands of Pathis Nizhal Thangals are seen throughout South India. ^ Dina Thanthi, Tamil Daily Nagercoil ion, 4-3-2007, p. 23: The Ayyavazhi followers are highly populated in the districts of Chennai, Virudhunagar, Tirunelveli, Tuticorin and Kanyakumari. ^ Tha. Krishna Nathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, Chapter - 4, p. 83: இதற�?க�? ஆதாரமாக அய�?யா வைக�?ண�?டரைத�? தெய�?வமாக �?ற�?ற�?க�?கொண�?ட ச�?மார�? 8000 - க�?க�?ம�? மேற�?பட�?ட அய�?யாவழிப�? பதிகள�? தமிழ�?நாட�? மற�?ற�?ம�? கேரளப�?பக�?திகளில�? இயங�?க�?வதைக�? கூறலாம�?. This citation was included here from Tamil article ^ www.cinesouth.com The miracle that happened in 'Iyyavazhi'. ...and there are many temples for him and about 8 lakh of devotees.... Retrieved on 2008-01-23. ^ Dinakaran, Nagercoil ion, p. 15, 25/2/2007. ^ Indian Census 2001 - Population by religious communities Other Religious Communities. 256, Tamil Nadu.. Retrieved on 2008-01-23. ^ R.Shanmugam, Narayana Kulatthil Narayanar Avataram, p. 188 ^ Pon.T.Dharmarasan, Akilathirattu, p. 146 ^ Dr. R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 68, Sub heading: Reverence as Ayya ^ Akilathirattu ammanai Arappadanool, First Stage, p. 27, published by Vaikundar Seva Sangam ^ a b M.Winslow, 1862, A Comprehensive Tamil-English Dictionary, ISBN 81-206-0001-0, American Mission Press, Madras, pp. 195 and 923 respectively ^ a b c G. Patrick, Religion and Subaltern Agency, Chapter 5, pp. 90-91 ^ Vaikundar is a historical as well as mythical figure. The historical Vaikundar often referred to as 'Vaikunta Swami' refers to a person who lived between 1809 C.E - 1851 C.E. The Akilam myth says that Vaikundar was the God incarnate who incarnates in the body of ' Sampooranathevan ' alias 'Muthukutty' in 1833 C.E and lived up to 1851 C.E. So as per Akilam, Sampooranathevan lived between 1809 C.E - 1833 C.E. and Vaikundar then incarnates in the body of Mudisoodum Perumal Sampooranathevan and lived between 1833 C.E - 1851 C.E. ^ Life History of Lord Vaikundar. Ayyavazhi.org - Life History. Retrieved on 2008-01-31. ^ G. Patrick, Religion and Subaltern Agency, Chapter 6, p. 139. ^ http://thatstamil.oneindia.in 'Ayyavazhi' Sujibala. ...தனிப�? பிரிவாக செயல�?படத�? தொடங�?கினர�?. தங�?களத�? மார�?க�?கத�?திற�?க�? அய�?யா வழி என�?ற�?ம�? பெயரிட�?ட�?க�? கொண�?டனர�?. ...they functioned autonomously. They named their pathway as 'Ayyavazhi'.. Retrieved on 2008-01-23. ^ G. Patrick's Religion and Subaltern Agency, Chapter 5, p. 91 How ever, people from other 'casts' too formed part of the gathering ^ See the LMS Reports gathered in the article Ayyavazhi in reports by Christian missionaries from the book Religion and Subaltern Agency. ^ G.Patrick, Religion and Subaltern Agency Chapter 5, p. 91: By the middle of nineteenth century, AV abbreviation of Ayyavazhi had come to be a recognisable religious phenomenon, making its 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. ^ LMS Report for the year 1872, p. 107. ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 120 Vaikunda cami seems to have chosen these disciples to be his close associates and to propagate his teachings and ideas to the people ^ N. Elango Vijaya Shanthi Elango, Ayya Vaikuntar - The Light of the World Chapter 4, p. 21 The temple is managed by the Gurus of Lord Vaikuntar's gurukulam. The Gurus are the descendants of Guru Podukutti. ^ N. Elango Vijaya Shanathi Elango, Ayya Vaikuntar - The Light of The World Chapter 8, pp. 41-44 sources. ^ V.T. Chellam, Thamizaka Varalarum Panpadum, Chapter 12, p. 493 ^ There is another view that Akilam was first published in 1939 and Arul Nool in 1918. The release date was not mentioned in the first ion of the Arul Nool.Source:N.Vivekanandan, Arul Nool Moolamum Uraiyum. ^ N. Vivekanandan, Arul Nool Moolamum Uraiyum. ^ a b N. Elango Vijaya Shanthi Elango, Ayya Vaikuntar The light of the world, p. 61 ^ V.T. Chellam,Thamizaka Varalarum Panpadum, Chapter 16, pp. 598-599. ^ N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, pp.additional 18-23 ^ Report on declaration of the holiday Dina Malar. Retrieved on 2007-02-03. ^ Dr. R.Ponnu, Vaikunda Swamigal Ore Avataram, p. 59. ^ Dina Thanthi, Nagercoil ion, 2/3/2007, p. 5. மாநாட�?ட�?க�?க�? அய�?யாவழி சமய தலைவர�? பால பிரஜாபதி அடிகளார�? தலைமை தாங�?க�?கிறார�?. Translation - The religious conference is lead by Bala Prajapathi Adikalar, the head of Ayyavazhi religion. ^ N. Elango Vijaya Shanthi Elango, Ayya Vaikuntar - The Light of the World Chapter 4, pp. 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. ^ www.worldcatlibraries.org Akilam : vacan̲a k�?viyam. Publisher: K Patchaimal, C�?mit�?ppu.. Retrieved on 2008-01-23. ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, pp. 118-119 The author claims that God woke him up during sleep and commissioned him to write it by 'telling' him what to write ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 119 It is presented as if Vishnu is narrating the whole story to his consort Leksmi ^ Pon. T. Dharmarasan, Akilathirattu, p. 183. ^ a b c N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part-1. ^ a b G. Patrick, Religion and Subaltern Agency, Chapter 5, pp. 119-120 ^ R.Ponnu, Vaikunda Swamigal Ore Avataram, Ram Publications, pp. 11-12 ^ a b Dr. C. Poulose, Advaita Philosophy of Brahmasri Chattampi Swamikal, p. 24. ^ R.Shanmugam, Nadar Kulatthil Narayanar Avataram, p. 195 ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 117 Five such patikal are believed to have emerged during the time of Vaikuntacami. ^ The New Indian ExpressEnglish Daily, Madurai ion, 3/4/2008. ^ www.tsi.org.in Tourism in Chennai. Temples:Swamithoppe - Ayya Vaikundar Pathi, religious head quarters of Ayyavazhi.. Retrieved on 2007-10-11. ^ N. Elango Vijaya Shanthi Elango, Ayya Vaikuntar - The Light of the World Chapter 8, p. 41 The first Pathi is Swamithoppu itself. It is the head quarters of Ayyavazhi. ^ N. Elango Vijaya Shanthi Elango, Ayya Vaikuntar the light of the world, Chapter 6 Thuvayal Panthy, p. 31 ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 117 However, there is also another list which includes Vakaipati where tuvaiyal tavacu took place ^ N. Elango Vijaya Shanthi Elango, Ayya Vaikuntar the light of the world, Chapter 8, p. 41 Panchappathi ^ Thechanathu Thuvaraga pathi, Akilathirattu Akakkorvai, pp. 64-65 ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 114 Other verses from Akilattirattu Ammanai like, 'cast away the eighteen castes and the demons into the mountain and the sea', 'do not discriminate between the powerful and powerless', 'the caste would disappear by itself', etc., point to a clear and specific rejection of the inequalities of castes. ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 103 ^ Madanjeet Singh's, The Sasia Story p. 18 ^ R.Shanmugam 2000, Nadar kulathil Narayanar Avatharam, Ayyavazhi, pp. 190-191. ^ History of Ayyavazhi religion System of Ayyavazhi. மனிதன�? ஒவ�?வொர�?வர�?க�?க�?ள�?ள�?ம�? தெய�?வம�? இர�?க�?கிறத�? என�?ற உயரிய கோட�?பாட�?டை கண�?ணாடி ம�?ன�? நின�?ற�? வணங�?க�?ம�? ஒவ�?வொர�?வர�?ம�? தனக�?க�?ள�?ளே காண Translated: God is within every human beings. The way of worshipping in front of mirror is introduced to reveal this truth.. Retrieved on 2008-01-23. ^ a b Pon. T. Dharmarasan, Akilathirattu, p. 147. ^ A.Manibharathi, Akilathirattu Vilakka urai, Part - 1, 222-223. ^ Akilam10:664 Thiruvasakam - 2 . ^ Akilam10: Thiruvasakam - 2 Source text: Akilathirattu Ammanai published by P. Thangaiyah Nadar, p. 225. ^ It is the story of God coming to transform the world into tarmayukam and rule over it - Akilam one - 1:108,109 ^ G.Patrick, Religion and Subaltern Agency, Chapter 5, p. 118 Even now charity on food is one of the primary activities conducted in these centers. ^ a b c Tha. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, p. 108. ^ Akilam15:39 Petti ceelai Uduthu Periya Thirunama Pottumittu ^ Sivakanda Athikara Pathiram, First Act. source: N.Vivekanandan's Arul Nool - Moolamum Uraiyum, p. 62 ^ There is no written references to this but there is a painting at the residence of Bala Prajapathi Adikalar which was considered older not less than 50 years. There are also oral traditions which suggests the same age for this symbolism. ^ a b c A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, pp. Additional XII-XIII Athara thana vilakka attavanai . ^ A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, p. 374. ^ www.kheper.net Sahasrara Chakra. Retrieved on 2007-02-03. ^ See this ImageImage:Nelli Nintra Vilai Thangal.png, a Nizhal Thangal constructed in such a way of architecture near Marthandam, Tamil Nadu. ^ Pulavar. R.Shanmugam's, 2000, Nadar Kulathil Narayanar Avatharam, Nadar Kulatheebam Publications, p. 207 ^ N.Vivekanandan, Arul Nool Moolamum Uraiyum, p. 8 ^ Dr. R.Ponnu, Ayya Vaikundar Ore Avatharam, pp. 128-129 ^ A.Ari Sundara Mani, Akilathirattu Ammanai Parayana Urai, p. 384 ^ N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, p. 12 ^ A.Ari Sundara Mani, Akilathirattu Ammanai Parayana Urai, pp. 103-121 ^ N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, p. 97 ^ T. Krishnanathan, Ayya Vaikundarin vazvum Sinthanaiyum, pp. 60-61. ^ N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, p. 14 ^ a b Ari Sundara Mani, Akilathirattu Ammanai Parayan Urai, p. 534 ^ P.Sundaram Swamigal K. Ponnumani, Ucchippadippu, pp. 32-33. ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 114 Other verse from Akilattirattu like, 'cast away the eighteen castes and the demons into the mountain and the sea', 'do not discriminate between the powerful and powerless', 'the caste would disappear by itself', etc., point to the fact of a considerable indoctrination against the inequalities of Castes. ^ Cf. Ward Conner, Geographical and Statistical Memoir, p. 133; V. Nagam Aiya, The Travancore State Manual, Volume-2, p. 72. ^ Cf. Ponneelan, Vaikunta Cuvamiyum Avar Kalamum, Mimeograph note, p. 6. ^ The Hindu The Sree Narayana effect. Cr to reformers: The first of the social revolutionaries was Vaikunta Swami 1809-1851.. Retrieved on 2007-02-07. ^ The Hindu `Communalism an important factor in politics'. Great reformers. Retrieved on 2007-02-07. ^ The Hindu - India's National Newspaper Around the City. AIR programme. Retrieved on 2007-09-16. This link about a programme by 'All India Radio' includes Ayya Vaikundar as a Social reformer. ^ The Hindu - India's National Newspaper Stargazing. Ayya's story. Retrieved on 2008-01-23. ^ www.education.kerala.gov.in Towards Modern Kerala. 10th Standard Text Book, Chapter 9, p. 101.. Retrieved on 2008-01-23. ^ www.dinamalar.com Silently spreading Love-flag. Dinamalar Leading Tamil Daily, March 03, 2008.. Retrieved on 2008-05-03. ^ www.tnuniv.ac.in Tamil Nadu State Council for Higher Education, Social and Cultural History of Tamil Nadu from 1529 to Present day,. Reform Movements and National Movement, p. 27. Retrieved on 2007-09-16. ^ History of Tamil Nadu from 1800 A.D. to the Present Day Bharathidasan University. B.A. History - Course Structure under CBCS, Core Course - V, p. 9.. Retrieved on 2008-01-23. ^ www.bdu.ac.in SOCIAL REFORMERS OF MODERN INDIA. Unit IV. Retrieved on 2007-02-07. ^ M. Ilanchezhiyan, Pandiyarkula Nadrakal Kulamurai Kilathal, p. 197. ^ a b A. Sreedhara Menon, A Survey of Kerala History, p. 314 ^ a b Immanuel, Kanniyakumari: Aspects and Architects, Chapter 11, pp. 115-116. ^ Nadars of South India www.nadar.org. Vaikunda Swamy opposed the excessive taxes and corvee labour imposed on.... Retrieved on 2008-01-23. ^ Akilattirattu Ammanai, published by T. Palaramachandran Nadar, pp. 214, 266 ^ Akilattirattu Ammanai, published by T. Palaramachandran Nadar, 9th impression, 1989, pp. 119, 120 and 121. ^ Dr. R.Ponnu, Vaikunda Swamigal Ore Avataram, p. 152 ^ www.nairs.org Are the Travancore Kings Nairs?. It is worth mentioning here that Chattambi Swamikal and Sreenarayana Gurudevan were ardent devotees of Lord Muruka, so also their predecessor Ayya Vaikuntar. :This statement says that Both Chattampi Swamikal and Narayana Guru are the predecessors disciples of Vaikundar. Retrieved on 2007-09-09. ^ Marutwamala : Heritage Site Threatened www.nairs.org. as two of the great sages and social reformers Chattambi Swamikal and Shree Narayana Gurudevan, born in the leading Nayar and Ezhava communities, lived and did penance here before embarking on their mission of liberating the caste ridden people. They were believed to be influenced by the teachings of Ayya.. Retrieved on 2008-01-23. ^ R. Ponnu, Vaikunda swamigal Ore Avataram, p. 178. ^ a b c d G.Patrick, Religion and Subaltern Agency, pp. 116-117 ^ Sujibala without a blouse in Ayyavazhi Preview about the Film 'Ayyavazhi' www.tamilstar.com. Now there are thousands of temples erected in honour of Vaigundaswamy.. Retrieved on 2008-01-23. ^ Nallakannu Watches Ayyavazhi www.kollywoodtoday.com. Now there are thousands of temples erected in Honour of Vaigundaswamy.. Retrieved on 2008-06-09. ^ C. Poulose, Advaita Philosophy of Brahmasri Chattampi Swamikal, p. 24, To propagate his teachings and ideas he opened upon 7 Pathis and 7 Tangs The Primary Nizhal Thangals in Travancore, hundreds of small pagodas Nizhal Thangals through out India. Accring the Worship centers of Ayyavazhi across India and so the Ayyavazhi followers. ^ R.Shanmugam, Nadar Kulathil Narayanar Avatharam, p. 192, நாடெங�?க�?ம�? உள�?ள நிழல�? தாங�?கல�?கள�?க�?கெல�?லாம�? தலைமைப�? பதி, க�?மரி மாவட�?டதில�? ம�?ன�?கூறிய சாமிதோப�?ப�? என�?ற ஊரில�? இர�?க�?கிறத�?. The head quarters of all these Nizhal Thangals which are found across the country, is at the place called Swamithoppe as told earlier. ^ R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 100. ^ Tha. Krishna Nathan's, Ayyaa vaikuNdarin vaazvum sinthanaiyum Tamil, Chapter - 4, p. 83: இதற�?க�? ஆதாரமாக அய�?யா வைக�?ண�?டரைத�? தெய�?வமாக �?ற�?ற�?க�?கொண�?ட ச�?மார�? 8000 - க�?க�?ம�? மேற�?பட�?ட அய�?யாவழிப�? பதிகள�? தமிழ�?நாட�? மற�?ற�?ம�? கேரளப�?பக�?திகளில�? இயங�?க�?வதைக�? கூறலாம�?. This citation was included here from Tamil article ^ From the following reports: James Town Mission District for the year 1863, Neyoor Mission District for the year 1869, Santhapuram Mission District for the year 1858, Nagercoil Mission District for the year 1864, from the ARTDC for the respective years. ^ N.Elango Vijaya Shanthi Elango, Ayya Vaikuntar - The Light of the World, pp. 41-44 ^ R.Ponnu, Vaikundacuvamikal Valvum Valikattalum, p. 71. ^ P.Sarvesvaran, Sri Vaikunda Swamikal - A Forgotten Social Reformer, p. 8. ^ G.Patrick, Religion and Subaltern Agency Chapter 5, p. 118. Vaikuntacami is said to have established seven of these nilaltankalkal at Chettykudiyirrupu, Agastisvaram, Palur, Chundavilai, Vadalivilai, Kadampankulam and Pampankulam. ^ G.Patrick, Religion and Subaltern Agency Chapter 5, p. 118. Even now charity is one of the main activities conducted in these centres. ^ a b T.Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, p. 112. ^ G. Patrick, Religion and Subaltern agency, Chapter 5, p. 120 ^ a b Mani Bharathi, Akilathirattu Ammanai Vilakka UraiPart - 2. ^ G. Patrick, Religion and Subaltern agency, 'The Religious Phenomenon of Ayya Vali', p.119. ^ G.Patrick, Religion and Subaltern Agency, pp. 120-121. ^ P.Sundaram Swamigal K. Ponnu Mani, Ayya Vaikunta Nathar Jeevacharithram, pp. 20-21 ^ a b N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, pp.10-20. ^ N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, pp. 190-191. ^ T. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, p.62. ^ G. Patrick, Religion and Subaltern agency, 'The Social Discourse of Ayya Vali', pp.151. ^ G. Patrick, Religion and Subaltern agency, 'The Social Discourse of Ayya Vali', p.155. ^ G. Patrick, Religion and Subaltern agency, 'The Religious Phenomenon of Ayya Vali', p.119. ^ G. Patrick, Religion and Subaltern agency, 'The Social Discourse of Ayya Vali', pp.130-131. ^ a b Arisundara Mani, Akilathirattu Ammanai Parayana Urai, p. additionalv. To be noted, Whole contents of this book is written including the heavy details to 'mere noted' Akilam concepts from Hindu scriptures. ^ V.T. Chellam, Thamizaka Varalarum Panpadum, Chapter 12, p. 493 ^ M.Winslow 1869, A Comprehensive Tamil and English Dictionary, American Mission Press Madras, ISBN 81-206-0001-0 , p. 185 ^ V.T.Ramasupramaniyam , Thirumagal Thamizhagarathi, p. 210 ^ Narmadavin Thamizh Agarathi, p. 173. ^ Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 1, p. 36, Kroni is nothing but a subtle revelation of spiritual ignorance. ^ Tha. Krishna Nathan, Ayyaa vaikundarin vaazvum sinthanaiyum, Chapter - 4, p. 74. ^ Dina Malar Kanyakumari District. Ayya Vaikundar Avathara Dina Vizha. Retrieved on 2007-03-05. ^ www.ayyavazhi.org Festivals. Thiru Edu Vasippu. Retrieved on 2007-11-11. ^ Tha. Krishna Nathan, Ayyaa vaikundarin vazhvum sinthanaiyum, Chapter - 4, p. 70. ^ G.Patrick, Religion and Subaltern Agency, p. 19 ^ a b T.Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, pp. 93-96. ^ Akilathirattu p. 252: the eighteen castes gathered in one place and bathed from the same well. ^ N.Amalan, Ayya Vaikundar Punitha Varalaru, Akilam Publications, 86-87: ம�?த�?திரிப�?களை ம�?ம�?மலம�? போக�?க ம�?த�?திரிக�?கிணற�?றில�? பதம�? விட�?ட�?க�?கொள�?ள வேண�?ட�?ம�?. ^ The LMS Report for the year 1847, pp. 88-89: They take no medicine; but rub ashes on the forehead and drink cold water as the cure for all their diseases. ^ A.Ari Sundaramani, Akilathirattu Ammani Parayana Urai, p. 485. ^ G.Patrick, Religion and Subaltern Agency, p. 137. ^ a b c d T. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, pp. 61-65. ^ Pon. T. Dharmarasan, Akilathirattu, Chapter 3, p. 30. ^ He created a Veda scripture of his own intention. - Akilam5:571 ^ Akilam 12:151 - Poorana Vetha Purana mun akamangkal ^ R.Ponnu, Vaikunda Swamikal Ore Avataram, pp. 114 -116. ^ G. Patrick, Religion and Subaltern agency Chapter 6, p. 151, A reading of the mythography of AV makes explicit the fact that the essence of this vision is an account of a history - a past, a present, and a future - constructed by weaving together of empirical facts as well as mythical accounts. ^ G. Patrick, Religion and Subaltern agency Chapter 6, p. 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. ^ Pon. T. Dharmarasan, Akilathirattu, Introduction, p. 1. ^ Akilam8:Thiru Nadana Ula -6th11th Venpaas a species of verse. ^ 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, p. 201. ^ M.S.S. Pandiyan, Meanings of 'Colonialism and 'Nationalism p. 180. ^ LMS Report for the year 1838, p. 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. ^ G.Patrick, Religion and Subaltern Agency, Chapter 6, p. 151 Canror Santroris a name that stands for a people who are the subject of the religious vision of AV Ayyavazhi ^ a b G.Patrick, Religion and Subaltern Agency, Chapter 6, pp. 151-152. ^ Nadar Community - Who Are they Nadars - Where they live? what they do? reason behind their success. Nadars are one of the earliest inhabitants of our land, Bharat, which was later called by the Arabs as 'Al Hind'. In Biblical times they were known as the 'People of Five Rivers'. . Retrieved on 2008-01-23. ^ R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Socil Equality in South India, p. 23, line 5. ^ A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 3, p. 92. ^ Pon. T. Dharmarasan, Akilathirattu, Chapter 3, p. 25. ^ A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 3, p. 90. ^ G. Patrick, Religion and Subaltern Agency, Chapter 6, p. 159 says, AV, having emerged in a context of distress, proposes an emancipatory utopia under the banner of tarmayukam. ^ G. Patrick, Religion and Subaltern Agency, Chapter 5, p. 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. ^ G. Patrick's Religion and Subaltern Agency, Chapter 6, p. 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. ^ G. Patrick, Religion and Subaltern Agency, Chapter 6, p. 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 ^ Ari Sundara Mani, Akilathirattu Ammanai Parayana Urai, pp. 657-658 ^ Mani Bharathi, Akilathirattu Vilakka Urai Part 2, pp. 300-301 ^ G.Patrick, Religion and Subaltern Agency, p. 214 ^ T.Kirushnanathan, Ayya Vaikundarin Vazvum Sinthanaiyum, p. 63. ^ T. Krishnanathan, Ayya Vaikundar Vazhvum Sinthanaiyum, p. 106 ^ N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, p. 315 ^ N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, p. 321 ^ Pon. T. Dharmarasan, Akilathirattu, p. 52 ^ A. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 270-271 ^ a b A. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 288-289 ^ A. Arisundara Mani, Akilathirattu Ammani Parayan Urai, pp. 290-291 ^ a b G.Patrick, Religion and Subaltern Agency, p. 119 ^ N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, p. 427 ^ Akilam8:Thiruvasakam - 1 As per Akilam this Thiruvasakam is written down by Sarasvathi because the previous religious ideas and scripture were destroyed by Kaliyan. ^ a b c Vaikundar Seva Sangham's,Ayya Vaikundar 170th Avathar-Special ion, The activities of Nizhal Thangals, pp. 2-4. ^ Arisundara Mani, Akilathirattu Ammanai Parayana Urai, Chapter 1, p. 1, Sreehari who is known as Athi Narayana is praised as Ayya. ^ a b R.Shunmugam, Nadar Kulathi Narayanar Avataram, pp. 189-191 ^ Samithopu Ayya Vaikunda Suvami 172-vathu avathara thina vizha, Thina Malar vazangkum Avathara Thina vizha Sirappu Malar, p. 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. ^ G.Patrick, Religion and Subaltern Agency, Rituals, p. 98. ^ Akilattirattu Ammanai T. Palaramachandran Nadar, p. 180. ^ a b G.Patrick, Religion and Subaltern Agency, Ayya Vali - A New and Singular Religious Phenomenon , p. 120. ^ T. Krishnanathan, Ayya Vaikundarin Vazhvum Sinthanaiyum, pp.62-63. ^ R. Ponnu, Vaikunda Swamikal Ore Avataram, pp.163-178. ^ See Bagavathikan, M. Raj 1999-02-10. Ayya Vaikuntar. Retrieved on 2008-01-13. ^ a b R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 100. 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