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Ayyavazhi beliefs are those associated with the South Indian religious faith known as Ayyavazhi . Some of the beliefs of Ayyavazhi are shared with that of Hinduism, and others are unique to Ayyavazhi.
After the death of Ayya Vaikundar, a palm-leaf text, the Akilattirattu Ammanai, was opened, and it revealed instructions and concepts of Ayyavazhi faith and practice. The section known as Nadutheervai Ula in the Arul Nool predicts that Ayya Vaikundar will return during the final judgement. Another verse in the Pathiram of Arul Nool states: "Breaking the earth, I will come to give you counsel", and yet another verse in the Thinkalppatham of Arul Nool states: "From out of the earthen cell, I will come out". Profundity upon profundity.
Belief in Kali Yuga is one of the beliefs that permeate the religious ethos of the followers of Ayyavazhi. Though the belief in kali was in vogue in the sanskritic Hindu religious tradition as well, it operates in a different way in Ayyavazhi because of the reinterpretation.
Taking the basic premise of this extant belief that the present age is a Kali Yukam, an age filled with the evil force of kali (not the Hindu deity), Ayyavazhi assigned a new meaning to it. As per the interpretation of Ayyavazhi, Kali entered into this world as a consequence of the birth of Kalineesan, the last fragment of the primordial Kroni, a mythical being. Kalineesan, who settled on earth to reign over the age of Kali as the king of Thiruvithankur, became the visible representation of the evil force of Kali, oppressing the people because of this Kalimayai.
People, groaning under the oppressive measures of Kalineesan, believe in Ayya Vaikundar as the God-incarnate who had come to destroy the Kali (not the Hindu deity) and put an end to the Kali Yukam.
Belief in 'fate' has a great influence on the day-to-day living of the followers of Ayyavazhi. An oft-repeated refrain in Akilattirattu is that "such and such a thing happened according to the 'Oolivithi' (fate accruing from the past)".
Belief in 'sabam' (curses), an associate of fate, is also part of the ethos of Ayyavazhi. A fitting example of a curse, the oppression that the Chanars have undergone in history, is given in Akilattirattu which attributes it to a curse invoked by one of the kings of Thiruvithankur at his deathbed.
One of the constant refrains found in Akilattirattu is that Ayya Vaikundar had come to judge the Kalineesan and all those living under the illusion of kali. It portrays Ayya Vaikundar as the interrogator of the Kalineesan on the day of judgement.
This episode points to the familiarity of the belief in Judgement among the followers of Ayyavazhi. A verse from Arul Nool, stating that "when I interrogate you during the Judgement, be prepared to respond", points to the existence of this belief. The subsection entitled Nadutheervai Ula (literally meaning 'The Journey to Final Judgement') found in Arul Nool, giving a number of signs to discern the time of the Judgement, confirms the existence of this belief.
Another belief of Ayyavazhi is that Ayya Vaikundar did not end his life here on earth but only attained vaikundam, the heaven for the worshippers of Ayya Vaikundar. Akilattirattu states that not only did Ayya Vaikundar attained Vaikundam, it is possible for everyone to attain it. The followers buried, and even now still bury, their dead in a sitting posture facing the northern direction, a symbolic gesture of performing Tavam. Their belief is that the deceased person would eventually reach vaikundam after embarking upon a penance.
A belief in the dawn of Dharma Yukam (a futuristic aeon characterized by the ideal of Dharmam, as explained below) seems to have influenced the tradition of Ayyavazhi from its earlier days. Akilattirattu begins its narration by stating that the accounts contained in it is the "story of God coming into this Kali Yukam to transform it into Dharma Yukam and rule over it." The concept of Dharma Yukam becomes one of the root typologies around which the writing of Akilattirattu revolves.
This belief seems to be echoed as a 'Slogan for a New World'. People that gathered around Ayya Vaikundar were familiarized with the slogan that 'Ayya Vaikundar was going to end things that were old and create things anew'. Akilattirattu says that "he was going to make the old Sasthrankal and traditions go awry". It continues to say that with the advent of Ayya Vaikundaras avatar of Narayana, "the old Puranas, Agamas and Vedas had lost their substance". In the place of all that had been decadent, it was proclaimed that "a new age, new earth, new humanity, new thought, etc., had been unfolding".
As part of the process of unfolding the New World, people were enjoined to serve as catalysts for the destruction of kali. They were instructed to do so by transforming themselves so as to acquire a new character and be a 'people of Dharma Yukam'. Indicators as to the new identity of the people of Dharma Yukam were proposed. Akilattirattu speaks of these indicators summarily in the following words:
"O great sage, listen to the identity of my people,
no rituals and pucaikal,
they would not erect temples and have pucai with priests,
would not worship cows or idols of clay,
would not kill goats, bulls and roosters as sacrifice,
they are those who treat the ones coming in my name,
with love".
Ayya Vaikundar also known as Vaikunda Swami, was a religious leader credited with the creation of the Ayyavazhi, a South Indian dharmic belief system.
Ayyavazhi is a henotheistic belief that originated in South India. Though generally regarded as a branch of Hinduism, it is cited as an independent monistic religion by several newspapers, government reports, and academic researchers.
Akilathirattu Ammanai, also called Thiru Edu, is the main religious text of the Tamil belief system Ayyavazhi. The title is often abbreviated to Akilam or Akilathirattu.
Ayyavazhi mythology is the mythology of the South Indian Hindu denomination religious faith known as Ayyavazhi, which is officially considered a Hindu sect. The main source of Ayyavazhi mythology is the Ayyavazhi scripture, Akilathirattu Ammanai, and its supplement, Arul Nool. The Akilathirattu Ammanai is a recitation by Mayon to his consort Lakshmi. It is divided into three sections: Early Avatars, incarnational events and post-incarnational events.
Dharma Yukam is the state of absolute bliss as per Ayyavazhi mythology. Dharma Yukam is described in the Akilam seventeen in Akilathirattu Ammanai. It is related to Dharmic moksha and to Abrahamic heaven.
The Arul Nool is a supplement to the Akilattirattu Ammanai, and is likewise considered a holy scripture of Ayyavazhi. This book contains the collection of messages given by Ayya Vaikundar to his Disciples, whose names are unknown. Since they are believed to be composed by Arylalarkar, it acquired the name Arulnool. There is no direct indication within the book regarding the time of its composition.
According to Akilattirattu Ammanai, the scripture of the Ayyavazhi religion, Ayya Vaikundar, the Incarnation of Lord Narayana in Kali Yukam, has five Seedar (disciples). They were in the previous Dwapara Yukam as Pandavas who were transmigrated as disciples of Vaikundar in this Yuga.
The following outline is provided as an overview and topic guide to Ayyavazhi:
Ayyavazhi rituals are the religious practices prevalent among the followers of Ayyavazhi. Most of them are connected with Akilam and Arul Nool and a few, though not associated with the holy books, are practiced for over a century right from the beginning of Ayyavazhi. Some practices are unique for Pathis and some others are common for all worship centres.
Ayyavazhi theology is the theology of a South Indian religious Faith and officially a sect of Hinduism known as Ayyavazhi. Several fundamental theological beliefs distinguish the Ayyavazhi tradition from Hinduism.
The Ayyavazhi includes a corpus of teachings of its initiator Lord Vaikundar in the form of instructions and slogans found in the religious book Akilathirattu.
According to the Ayyavazhi religion sect of Hinduism, the Ayyavazhi Trinity is the incarnation of God in the current stage of world development. Lord Vaikundar, the Incarnation, is the combination of the Ultimate God, Trimurti and Narayana. In Akilam immediately after the Incarnation of Vaikundar, he was viewed simultaneously as the Ultimate God, Narayana, and as son of Narayana. As per the earlier deed Narayana had to destroy Kaliyan, but due to the boons that kaliyan claimed Narayana has destroy him in form of Pantaram. And as per the promise made by Kaliyan, he would only be destroyed, if he give torture to any Pantaram. To overcome all these, such a unique way of Incarnation was planned.
The Ayyavazhi symbolism deals with the symbols which are used in or used to represent Ayyavazhi. Though Akilam the scripture of Ayyavazhi does not point out any symbol directly, there are a few symbols which are used for representing Ayyavazhi which came into practice gradually.
The History of Ayyavazhi traces the religious history of Ayyavazhi, a belief-system originated in the mid-19th century in Southern India. Ayyavazhi came to be noticed by the large number of people gathering to worship Ayya Vaikundar in the middle of the 19th century. The majority of the followers of Ayyavazhi were from marginalised and poor sections of society.
The purpose of this chronology is to give a detailed account of Ayyavazhi from the beginning of the incarnational events of Vaikundar to the present time. Question marks on dates indicate approximate dates. A star (*) indicates the mentioning of that particular date in Akilam or Arul Nool. All dates but a few are found in the Tamil calendar and so doesn't coincide exactly with the months of the Gregorian calendar. The dates may span over any halves of the two consecutive months (Gregorian).
Muthiri Kinaru is the sacred well located in the north-western corner of Swamithoppe village. This is the famous theertha of the temple. It is located half a kilometre west from the main Pathi.
The Akilathirattu Ammanai the scripture of Ayyavazhi teaches Dharma on two different perspective. One in sociology as charity and truth and another under spirituality to attain the stage of Oneness, unified into Lord Vaikundar. This state of ultimate oneness is called as Dharma Yukam or Dharma Pathi. Akilam also says that, Dharma is the only living wheel. The sociological way is asked to be followed by every one to attain the spiritual state of Dharma.
The ethics of Ayyavazhi are found scattered throughout the primary scripture, Akilathirattu Ammanai. They are also integrated with the meta-narrative mythography. However, regarding ethics, Arul Nool is considered as an accumulation and prophecy of the core concepts found in Akilathirattu. In Akilathirattu, the ethical abstracts are pointed out as "told by God" at several places at different situations to lesser god-heads, devas, saints etc. when asked by them.
Shamanism is in practice in Ayyavazhi right from the period of Lord Vaikundar. At present certain people who are considered to be posed by the divine power use to perform shamanism in many Ayyavazhi worship centers. Though a whole acceptance from the followers in not there for this practise, several followers accept this. They claim that this practise was based on quotes on scriptures such as "to convey certain messages to the ordinary folk." Some also believe that through the words of these possessed persons one could be able to know what God tells about him or herself or their activities.
The religious studies of Ayyavazhi are based primarily on the Ayyavazhi scriptures. Though there is enough knowledge there for a common worshiper to understand Ayyavazhi theology, it needs the Hindu and at some times the scriptures of other religions to be referred to undergo a detailed religious study on Akilam. Because Akilam maintains a unique type of relation with the other scriptures.
| Religiosity |  | |
|---|---|---|
| Ayyavazhi rituals | ||
| Main teachings | ||
| Mythology | ||
| Mythical events | ||
| Mythical figures | ||
| Yukams | ||
| Festivals and celebrations | ||
| Scripture | ||
| Akilathirattu | ||
| Arul Nool | ||
