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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.
Amongst these, the Lotus with Namam, which is the symbolic summary of Akilam, is the commonly used and most accepted symbol.
The symbol of the Ayyavazhi is a lotus carrying a flame-shaped white 'Namam'. [1] The lotus represents the 1,008-petalled Sahasrara (in Tamil, Ladam) and the Namam represents the Aanma Jyothi or atman , sometimes translated as "soul" or "self". [1] There are references for Thirunamam in both primary and secondary scriptures, Akilattirattu Ammanai [2] and Arul Nool. [3] Though the overall consideration of the whole contents of Akilam focuses on the concept derived from the symbol 'Lotus carrying Namam', it seems that there is no direct reference for it in the scriptures. But according to some legends this symbol was in use in Ayyavazhi from the early forties of the twentieth century. [4]
Since the Sahasrara is symbolised as Lotus, no stem is drawn while designing art of the symbol. Seven(up) + seven(down) petals are used commonly. Also a new way of architecture is being developed in constructing Nizhal Thangals in which the inverted Lotus petals (as in sahasrara) are used as a design over the roof. [5]
The mythical narration of akilam about the eight yugas is often viewed philosophically as eight chakras. [6] The first Neetiya Yukam as Bindu and the final state of absolute bliss, Sahasrara is said to be the Dharma Yukam. In this series the energy of consciousness of oneself is to be raised from Bindu (Neetiya Yukam) to the final Sahasrara (Dharma Yukam) to experience the absolute 'bliss'. [7] The reigning power in the final Dharma Yukam(Sahasrara) is Ekam or the supreme absolute, [1] and thus the Ayyavazhi's symbol seems to be derived from Akilam. And the symbol of Ayyavazhi, 'Lotus with Namam' shows it; Vaikundar is being experienced in Sahasrara.
As per Hindu legends this Sahasrara chakra has '1000 petals' . [8] But in Ayyavazhi symbolism it was considered as 1008. In Akilam or Arul Nool there are no verses to treat this term '1000' but quite commonly the number '1008' is mentioned. Also the year of incarnation of Vaikundar is 1008 M.E. On backing these scriptural backgrounds, 1008 petal arrangement is followed in Ayyavazhi symbolism. [6]
Akilam clearly points to the 'Flame shaped' single white Namam and its ideology clearly focuses on the importance of the '1008 petaled' Lotus. But there are traces that the Vaishnavite triple Namam is being used though rarely in Ayyavazhi. The northern entrance of the Swamithope pathi carries such a form of Namam with the Holy Conch and the Chakra(of Vishnu) on its two sides. Secondly, the Palaramachandran version of Akilathirattu also carries similar Namam until the ninth impression, while it has been replaced by the Single white Namam from the tenth impression onwards. This is one of the phenomenological variations that is seen in the late 19th and the early 20th century Ayyavazhi. It is evident that this symbol, ' Lotus and Namam ' has been used in Ayyavazhi from the mid-twentieth century.[ citation needed ]
There is also a practice of using 'Garuda' as the symbol of Ayyavazhi. The previous flag mast of Swamithope pathi which was replaced by the new one in the 1980s, mounts a brass image (idol) of Garuda at the top. In Ambala Pathi still the flag mast carries an idol of Garuda. The practice of using Conch and Chakra (of Vishnu) also seems to be current. A stone carving at Vadava mugam (possibly of late 19th century C.E), the northern entrance of Swamithope pathi includes this ' Conch & Chakra '. As per Akilam the Chakra of Vishnu is bought as boon by Kaliyan and now it is with him. So the basic logic of Akilam is against these practices.[ citation needed ]
Again, using idols and personifications is heavily countered by Akilam, but is still in practice among a minority section of the followers. Also there is a practice of using only the 'Thirunamam' without the 1008 Petaled Lotus. This too is occasionally in practice.[ citation needed ]
Ayya Vaikundar also called Sriman Narayana Vaikundaswamy, is the tenth avatar or incarnation of Vishnu who worked for the upliftment of downtrodden people in the Kingdom of Travancore while in human form in the 19th century. He is central to the Hindu denomination of Ayyavazhi, as per the holy scripture, Akilathirattu.
Ayyavazhi is a henotheistic belief that originated in South India. It is cited as an independent monistic religion by several newspapers, government reports, journals, and academic researchers. In Indian censuses, however, the majority of its followers declare themselves as Hindus. Thus, Ayyavazhi is also considered a Hindu denomination. Officially (legally), it exists within Hinduism as a Hindu denomination.
Pathi is the name of the primary centres of congregational worship for the South Indian religious system of Ayyavazhi, having a relatively large structure like that of a temple. They are seven in number.
Kroni is a figure in Ayyavazhi mythology. He is the primordial manifestation of evil, and manifests in various forms of evil, such as Ravana and Duryodhana, in different ages or yugas. To counteract and destroy the evil of Kroni's manifestations, Mayon incarnates as Avatars such as Rama and Krishna. He seems to be more evil than the demon Kali of the Mahabharata and Kalki Purana sharing similarities with Lucifer.
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.
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.
Ayyavazhi and Hinduism are two belief systems in India. Although Ayyavazhi continues to officially exist within Hinduism and is considered by some observers to be a Hindu denomination, members of the religion claim that it is independent. The most notable distinction between Hinduism and Ayyavazhi is their different approaches to the concepts of good, evil and dharma.
Thirunamam represents the 'Sacred name of God'. The phrase Namam also represents the white clay found at the deeper layer of earth, which is used as the powder to wear a flame shaped mark. The Ayyavazhi people wore this Namam, starting from the central point between the eyebrows, going straight up near the top edge of the forehead.
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 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).
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.
Ayyavazhi phenomenology is the phenomenological variations found in Ayyavazhi society, worship centers etc. from their holy text Akilattirattu Ammanai.
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.
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.
Vivekanandan Version is one among the release versions of Akilam. It was the only version released so far which includes the original source-text as well as the interpretations combainingly. It was named after the publication Vivekananada Pathippakam.
Vaikundar Thirukkudumbam Version (VTV) is one among the released versions of Akilam, the scripture of Ayyavazhi. It was named after the socio-religious welfare organisation Ayya Vaikundar Thirukkudumbam, which released it.
Ayyavazhi topics | ||
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| Religiosity |  | |
| Ayyavazhi rituals | ||
| Main teachings | ||
| Mythology | ||
| Mythical events | ||
| Mythical figures | ||
| Yukams | ||
| Festivals and celebrations | ||
| Scripture | ||
| Akilathirattu | ||
| Arul Nool | ||
