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As Kalimayai captured the king of Thiruvitankur and began to rule over the people as their king, Thirumal came to Thiruvananthapuram according to Ayyavazhi mythology. This falls under Akilam five in Akilathirattu Ammanai.
When Thirumal decided to go to Thiruvananthapuram the temple boy of Sri Rangam and a Brahmin fall on his feet and asked humbly, "Your greatness, your children The Santror are suffering due to the activities of the cruel Kalineesan, why you are going to the land of the neesan?" Thirumal replied, "Before I go to help the Santror, I must advise the neesan. Otherwise during the judgment he will claim, 'You took birth among the santror and so you destroyed me and my dynasty.' In order to overcome that I must advise him beforehand." Again the temple boy praised him and asked, "The kalineesan will perform pujas, he will light lamps for you, if you don’t accept it what is the situation of us who do the same?" From the very first moment the Kaliyan entered this world I stopped accepting all these things. And only after destroying the Kaliyan and appointing a rule of Dharma in the world, will I accept those things. By saying this Thirumal walked towards Thiruvananthapuram.
A pulacchi knew the arrival of Thirumal through a dream. Sensing this, Thirumal hid in a place. The pulacchi advertised this to all, and all of them believed. By knowing this the Kalineesan erected temples with golden pillars. He created a perfumed atmosphere, and musical instruments were played and the Pulacchi carried the Theevetti, the family of sin performed puja. The nampoodiri and the Brahmins praised him and were delighted. These ostentatious festivals were held every day. But in the midst of it all, Thirumal stayed hidden without intent. Although he stayed without intention, because of him the land became most prosperous. So the people of the land were happy. It received rainfall thrice in a month. And the land became an incomparable one.
When the Neesan was ruling like this, he had no offspring and was worried. He fell on the feet of Thirumal and requested him to give him a male child. By hearing this Thirumal told him that he would not have any children if he remained there. He also said that Neesan would get a child if he went to Kasi and performed Tavam on the bank of the river there. He accepted this and he went to Kasi and started performing tavam there. When he was on his tavam he saw a cleric embracing a woman, and Neesan became severely aroused, his semen falling in the water. A white crane swallowed this and became pregnant and delivered a boy-baby in the water. A sage in white, Punal rishi took the baby that was white in appearance, and nurtured him.
This child was brought up by the Punal rishi. Punal rishi taught all the techniques of worldly life to him. And when he attained the age of marriage he arranged two girls of the Chenkomatti to marry him and made him the ruler of the land. He led a prosperous life.
After Neesan's tavam met with failure he returned to Thiruvananthapuram. Thirumal, knowing this, went in front of the neesan and asked him why he came there. Neesan narrated the whole story and said that because of this, Sivan who had come to him told Neesan that he wouldn’t have children anymore. If I have no male child, my words will not be respected. Also who will rule this country if I have no male child? By hearing this Thirumal asked him to discuss this with a village astrologer. Kalineesan asked the astrologer about this. He said that, as per the agamas, he would have children, but that his son will not rule the country but rather his Son-in-law. Hearing this the neesan made his Son-in-law king of the nation.
Meanwhile, the boy born to Kalineesan in Kasi, Venneesan, led a war against Kalineesan. Thirumal sensed this and informed Kalineesan. As soon as Kalineesan gathered a large army, he waged war against Venneesan. Due to the grace and mercy of Thirumal he won the battle. After due to this victory he became very arrogant. He also created new laws in his country.
He didn't stop with creating new laws. He asked Thirumal to bring him security forces that were courageous, obedient and genuine to him. But Thirumal replied, "You can bring who ever you think suitable, courageous, and genuine." Hearing this, Kalineesan asked his minister who might be the most suitable for him. The minister said, "No one other than Santror who were genuine could be kept here"
The Santror was called of and they were ordered to be the security force for the king, Kalineesan. They were given powerful weapons. All facilities were offered to them.
When the Santror was working as the security of the king, one day as per the karma of the Santror, they fall asleep when they were in duty. By using this chance the people of Kalineesan entered the bedroom of Kalineesan and killed him. When he was about to die, he cursed the Santror by thinking that they supported the people who killed him. The curse is:
As the astrologer told, as soon as he died, the Son-in-law of Kalineesan came to the throne. The curse of kalineesan's illusion troubled the Santror as a whole.
Thirumal was informed of the Santror's trouble by the Devas. Thirumal replied:
By saying this Thirumal remained in Thiruvananthapuram with worries.
Because of the curse the Santror suffered a lot. They were deeply troubled by the rulers of Travancore (kalineesan). The Santror were diversified by the kalineesan and thereby made the situation comfortable for him. Heavy taxation was implemented on the Santror. Basic human rights were prohibited for them. They were subjected to heavy labour and not given proper wages. Many were captured as prisoners and not even food was given to them. A series of trouble were given to the Santror. Akilattirattu Ammanai speaks about in great detail. It describes it in five full pages.
Kalineesan imposed a system of "compulsory free service" called oozhiyam, to be rendered by the Santror to the king, to the royal family, to the high castes, and to the state. They had to dig tanks and carry the leaves of palm and plantain trees to various destinations, etc.
Thus, the Kalineesan and his race extorted the labour and the hard earned produce of the Santror, but yet they were ruthlessly kept off from public places, lest they polluted these spaces and the high caste people. On account of their occupation of drawing toddy, the Santror were not allowed to go to the public places. If they transgressed these restricted spaces, they were fastened to trees and beaten, as well as being fined.
The plight of Santror was a life of terror, intimidation, and hegemony, akin to the condition of a lamb in front of a ferocious tiger. If they refused to render oozhiyam (service), their men and women were beaten up, kept behind bars in starvation, and the modesty of the womenfolk was outraged. They served the king, his army, and his people, and they built palaces for him. They enriched the country with their hard labour, but their iniquities remained unabated. They were degraded and despised.
Having seen all these troubles created by Kalineesan for the Santror, Thirumal visited Neesan and said:
"The reason for your fall of you and your dynasty is only your activities and the troubles you created for the Santror. In the very first yuga you as Kroni were ready to swallow the world. At that time the Pooda Guru Munivan came there and advised you. You were not ready to accept the advice and so were defeated.
In the second Yuga, you took birth as Kuntomasali. Then a sage Govi Rhishi gave you greater advice. As you regretted the advice, you with your entire dynasty were destroyed.
In the third Yuga, you were born as two asuras, Thillaimallalan and Mallosivahanan. At that time sage Roma Rishi advised you. You by rejected this advice and perished.
Then in the fourth Kretha Yukam you were born as Suraparppan and Sinhamuka Asuran. The sage Veeravagu Devar advised you and you annihilated him and thereby were defeated. In the same yuga you again took birth as Iraniyan. You was advised by Sevvukathu Singam and were destroyed as you didn't take its advice.
Then in the fifth yuga you took birth as Ten-headed Ravana. You were advised by Vibhishana. You don't take his advice, which resulted in your defeat.
In the sixth yuga you were born as Duryodhana, and were advised by Bheeshma . You disobeyed and were defeated.
In all the previous yugas you obeyed no one. So in this Kali Yukam, I myself in my own form am in front of you to advice you. If you wish that you and your dynasty should rule this world you must discharge all taxes on the great Santror. Don't make them, the children brought up by Patrakali, perform uliyam. If you trouble any Santror you will be sentenced to hell. If a virtuous chanar women with pain in her mind cursed you, all your forts and palaces will be leveled. All the roots of your dynasty will be destroyed if you continue this. All your army will disintegrate. Your country will be engulfed and swallowed by the ocean. All the regressive taxation on the Santror should be taken back. The Santror should not be used as coolies. Their lands should be handed over to them and they should be provided with proper wages. If you don’t obey me you will be sentenced to terrible hell."
Neesan replied:
"Hey Mayon, now listen to me. You are going on telling about the Santror who were provided with maximum facilities. You are supporting the Santror, the caste which is the most backward. I will not reduce the tax even if I am to be killed. Till then my life exists, and I will use Santror as coolies. I am not going to care even if you go and settle with the Santror. Do not approach me with any thing related to Santror. You can go anywhere."
"In all the previous yukams you regretted me. This is the final chance given for you. No one will be there to help you. Today you told me to go anywhere. Even now I am telling you if you want to save yourself obey me."
Kalineesan replied, "I need 10,000 gold coins for labourers. Daily in the morning and in the evening I need a hundred gold coins for performing puja to you. And for running all your temples I need 1100 gold coins. If I stop collecting taxes from Santror, then from where I will get this gold?"
Thirumal replied, "Did I ask you all these things? Did I ask you to perform pujas every morning and evening? You did pujas for the Brahmins and Namboothiris and not for me. Don't you see that I lie down by placing my head in the south, by this don't you understand that I was not accepting the pujas performed by you?"
Hearing this neesan replied, "If you don't accept what was offered by me then why are you staying here? You can go anywhere"
To this, Thirumal replied, "Now I am going to Thiruchendur from your land and don't forget I will return, and then it will be your final day."
Saying this Thirumal deserted Thiruvananthapuram and walked towards Thiruchendur.
Lord Ayya Vaikundar, known to his followers as tenth avatar or incarnation of Lord Vishnu, also called as Sriman Narayana Vaikundasamy or Narayana Pandaram, was a 19th-century social reformer and iconoclast who worked for the upliftment of downtrodden people in the Kingdom of Travancore. He is central to the Hindu denomination of Ayyavazhi, as per holy scripture.
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.
Sampooranathevan is a mythical figure found in Ayyavazhi mythology. He was considered a powerful Deva of Deiva Loga.
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. In order 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.
Ayyavazhi mythology is the mythology of the South Indian religious faith known as Ayyavazhi, which is officially considered a Hindu sect. The main source of Ayyavazhi mythology is the Ayyavazhi scripture, Akilattirattu Ammanai, and its supplement, Arul Nool. The Akilattirattu Ammanai is a recitation by Mayon to his consort Lakshmi. It is divided into three sections: pre-incarnational events, 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 Akilattirattu Ammanai. It is related to Dharmic moksha and to Abrahamic heaven.
In the literature of Hinduism, Vinchai are proclamations and instructions to the newly born child Vaikundar, by his father Narayana, also known as Vishnu, one of the three godheads in Akilattirattu Ammanai, the source of Ayyavazhi mythology. Three such Vichais took place during the period of Vaikundar; the first in Thiruchendur, immediately after his incarnation; the venue second and third Vinchais are in Muttapathi (sea), one by one between his incarnational activities.
The Santror are the seven boys who were brought to life by using the seven seeds from seven upper worlds, by Thirumal, to the Seven Virgins through their instrumentality, according to Ayyavazhi mythology. It also represents their descendants. According to Akilattirattu Ammanai, it additionally represents one who lives with Dignity.
The following outline is provided as an overview and topic guide to Ayyavazhi:
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.
Kali was the sixth fragment of the primordial manifestation of Kroni (evil) according to Akilam, the source of Ayyavazhi mythology and the holy book of Ayyavazhi religion. Unlike other previous manifestations, Kali spread in this yugam as maya (illusion). Details of Kali were restated in Ayyavazhi Religion and he is the same Kali mentioned in Kalki Purana.
According to the Ayyavazhi religion, the Ayyavazhi Trinity is the incarnation of God in the current stage of world development. Ayya Vaikundar, the Incarnation, is the combination of the Ultimate God, Narayana, and Human Being. 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 cannot destroy him. 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 Akilam one is the first among the seventeen parts of Akilattirattu Ammanai, the religious book of Ayyavazhi. This section includes the Kappu, the very first part; it tells of the Detchanam, and describes the political and sociological situation in the early world.
Akilam Two is the second among the seventeen parts of Akilattirattu Ammanai, the scripture of Ayyavazhi. This parts includes the whole of the Thretha Yukam and a few events of the Dwapara Yukam, such as creation of bodies of the god-heads and subjects of the yukam.
Akilam four is the fourth section of Akilattirattu Ammanai, the primary scripture of Ayyavazhi. This section narrates the prosperous life of Santror after their marriage with the daughters of King Nirupathi. It also describes the birth of Kaliyan, his cruel activities and its impact in the world.
Akilam Five is the fifth section of Akilam, which is the primary scripture of Ayyavazhi. It narrates the cruel reign of Kaliyan, the death of two Santror and the subsequent curse given to Kali. It also hints about the start of the Kalineesan dynasty that tortured Vaikundar.
Venneesan was a mythical figure found in Ayyavazhi mythology. According to Akilattirattu Ammanai, the holy text of Ayyavazhi and source of Ayyavazhi mythology, he was the son of Kalineesan.
Ayya Vaikundar was the incarnation of Ekam according to Akilathirattu Ammanai, the religious text of Ayyavazhi and the source of Ayyavazhi mythology. As the Ekam is the supreme power in Ayyavazhi, Vaikundar was the supreme power incarnate.
Akilam six is the sixth section of Akilam, the primary holy text of Ayyavazhi. This section describes the transformation of the ruling authority of the universe from Sivan to Thirumal.
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).
