Ayyavazhi
2022070
224659719
2008-07-09T21:16:35Z
Paul Raj
325795
{{ayyavazhi}}
'''Ayyavazhi''' ({{IPA2|aia:vərɪ}})([[Tamil language|Tamil]]:அய்யாவழி '''{{IPA|Ayyava<u>l</u>i}}'''<ref>The 'zhi' (ழி) portion of the word, 'Ayyavazhi', is a [[retroflex]], and it is correctly [[transliteration|transliterated]] according to the [[National Library at Kolkata romanization]] as ''ayyava<u>l</u>i''.</ref> -''"Path of the father"'') is a [[Dharmic religion|dharmic belief]] system<ref name= "Ayyavazhi belief system"> Arisundara Mani, ''Akilathirattu Ammanai Parayana Urai'' p. 4 </ref> that originated in [[South India]] in the 19th century.<ref name= "Ayya vazhi religion from Tha .Krishna Nathan"> Tha. Krishna Nathan, ''Ayyaa vaikuNdarin vaazvum sinthanaiyum'', p. 62: "அவர் (வைகுண்டர்) மாற்றுப் பிறப்பு பெற்ற நாளே அய்யாவழி சமய மரபு தோற்றம் பெற்ற நாள்(கி.பி.1833) எனக் கூறலாம்." (The day at which Vaikundar is given rebirth could be considered as the date of origin of 'Ayyavazhi religion'.) </ref> It is cited as an independent [[monism|monistic]]<ref>N.Vivekanandan, ''Akilathirattu Ammanai moolamum Uraiyum'', Volume 2, p. 97 </ref> [[religion]] by several newspapers<ref>The following morning and evening dailies calls Ayyavazhi as a separate religion:
*[[Malai Malar]] (leading evening [[Tamil language|Tamil]] daily), ''Nagercoil Edition'', 4-3-2007, p. 5, "சுவாமி ஊர்வலத்தை அய்யாவழி பக்தர்கள் சமய தலைவர் பால பிரஜாபதி அடிகளார்..." (this report calls Ayyavazhi as ('அய்யாவழி சமயம்') a separate religion";
*[[Dinakaran]] (Tamil Daily), Nagercoil Edition, 1-3-2007, p. 3: "அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் அடிக்கல் நாட்டினார்"("Bala Prajapathi Adikalar the head of Ayyavazhi religion laid foundation stone for the....");
*[[Dina Thanthi]], Nagercoil Edition, 2/3/2007, p. 5. "மாநாட்டுக்கு அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் தலைமை தாங்குகிறார்." 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:"இதையொட்டி குமரி மாவட்டம் சாமி தோப்பில் 'அய்யா வழி சமய' மாநாடு (the conference of 'Ayyavazhi religion') உள்பட..." </ref><ref>{{cite web |url= http://www.kollywoodtoday.com/news/nallakannu-watches-ayyavazhi/|title= Nallakannu Watches Ayyavazhi|accessdate=2008-06-09 |format= www.kollywoodtoday.com|work= " They follow a religion based on his principles, which is called Ayyavazhi."}}</ref> and academic researchers.<ref>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"'' </ref><ref>{{cite web |url= http://books.google.co.in/books?id=ZGlzKB4S8NQC&dq=Samuel+Mateer,+The+Land+of+Charity&ots=yyUQ78KIQY&sig=7ZfAdI3aGuMZhqWNEffHA_7aYTM&prev=http://www.google.co.in/search%3Fhl%3Den%26q%3DSamuel%2BMateer%252C%2BThe%2BLand%2Bof%2BCharity%26btnG%3DGoogle%2BSearch%26meta%3D&sa=X&oi=print&ct=result&cd=1&q=Samuel%20Mateer,%20The%20Land%20of%20Charity&pgis=1|title= The Land of Charity|accessdate= 2008-01-23|format= Samuel Mateer|work= "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.)}}</ref> In Indian censuses, however, the majority of its followers declare themselves as [[Hindu]]s. Therefore, Ayyavazhi is also considered a [[Hinduism|Hindu sect]].<ref>Dr. R.Ponnu, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', p. 98</ref><ref> {{cite web |url= http://www.maduraijesuits.org/MNLOCT06.pdf|title= Madurai News Letter|accessdate=2008-01-23 |format= Thozhamai Illam, Kanyakumari|work= "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."}} </ref>
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 (Hinduism)|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]].<ref>G.Patrick, ''Religion and Subaltern Agency'', pp. 111-113,</ref> Ayyavazhi is classified as a dharmic belief because of its central focus on dharma.<ref> G.Patrick, Religion and Subaltern Agency, pp. 160-161.</ref>
Ayyavazhi first came to public attention in the 19th century as a Hindu sect.<ref>Dr. R.Ponnu, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', p. 98. </ref> Vaikundar's activities and the growing number of followers caused a reformation and revolution in 19th century [[Travancore]]<ref> 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."''</ref> and [[Tamil people|Tamil society]],<ref> G.Patrick, ''Religion and Subaltern Agency'', pp. 90-91.</ref> surprising the feudal social system of South India.<ref> Dr. R.Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 86.</ref>
Though Ayyavazhi followers are spread across India,<ref> ''[[Dina Malar]]''(Leading Tamil News paper), ''Nagercoil Edition'', 4/3/2005 p. 12: "எனவே இன்று அய்யா வைகுண்டசாமி வழிபாட்டு ஆலயங்கள் இந்தியா முழுவதும் வேராயிரம் பெற்ற விழுதுகளாய் படந்து ஆறாயிரத்துக்கு மேல் தோன்றி வளர்ந்து வருகிறது" Translated to "So today these worship centers of Vaikunda Sami is spread ''across India'' and growing with more than 6000 of them"</ref><ref name= "Poulose:Spread of Ayyavazhi">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." Accrediting the [[Worship centers of Ayyavazhi]] across [[India]] and so the Ayyavazhi followers.</ref> they are primarily present in South India,<ref> Dr. R.Ponnu, ''Sri Vaikunda Swamigal and Struggle for Social Equality in South India'', p. 100, '"At present thousands of Pathis ([[Nizhal Thangal]]s) are seen throughout South India."'' </ref> especially concentrated in [[Tamil Nadu]]<ref>[[Dina Thanthi]], (Tamil Daily) [[Nagercoil]] Edition, 4-3-2007, p. 23: ''"The Ayyavazhi followers are highly populated in the districts of [[Chennai]], [[Virudhunagar]], [[Tirunelveli]], [[Tuticorin]] and [[Kanyakumari district|Kanyakumari]]."''</ref> and [[Kerala]].<ref> Tha. Krishna Nathan, ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Chapter - 4, p. 83: "இதற்கு ஆதாரமாக அய்யா வைகுண்டரைத் தெய்வமாக ஏற்றுக்கொண்ட சுமார் 8000 - க்கும் மேற்பட்ட அய்யாவழிப் பதிகள் தமிழ்நாடு மற்றும் கேரளப்பகுதிகளில் இயங்குவதைக் கூறலாம்." (This citation was included here from Tamil wikipedia article)</ref> The number of practitioners is estimated to be between 700,000<ref> {{cite web |url= http://www.cinesouth.com/masala/hotnews/new/12072007-6.shtml|title= www.cinesouth.com|accessdate=2008-01-23 |format= The miracle that happened in 'Iyyavazhi'|work= "...and there are many temples for him and about 8 lakh of devotees..."}}</ref> and 8,000,000,<ref>''[[Dinakaran]]'', [[:Image:Ayyavazhi Movie.JPG|Nagercoil edition]], p. 15, 25/2/2007.</ref> although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses.<includeonly>The university paper cited says Ayyavazhi as a Hindu sect; So on this account Ayyavazhi is considered as a Hindu sect and since datas on sub-sects are not pinned-up with census reports, exact estimation for the number of Ayyavazhi's are not there.</includeonly><ref>{{cite web |url= http://www.censusindia.gov.in/Census_Data_2001/Census_data_finder/C_Series/Population_by_religious_communities.htm|title= Indian Census 2001 - Population by religious communities|accessdate=2008-01-23 |format= Other Religious Communities|work= 256, Tamil Nadu.}}</ref>
==Etymology==
{{Main|Etymology of Ayyavazhi}}
The exact origin of the name ''Ayyavazhi'' is not known. The various theories on its derivation include:
* '''Ayya's path'''{{ndash}} from the direct synonymous derivation, which takes Ayya as a noun ''(naming word)'' of Vaikundar.<ref> R.Shanmugam, Narayana Kulatthil Narayanar Avataram, p. 188</ref>
* '''Path of Father'''{{ndash}} from the Tamil language ''Ayya'' (father) + ''vazhi'' (path). This meaning is most commonly used as '' 'ayya' '', and means '''dear father'''.<ref>Dr. R.Ponnu, Sri Vaikunda Swamigal and the Struggle for Social Equality in South India, p. 68, Sub heading: ''"Reverence as Ayya"'' </ref>
* '''The ultimate truth of Master'''<ref> ''Akilathirattu ammanai Arappadanool'', First Stage, p. 27, published by ''Vaikundar Seva Sangam'' </ref>{{ndash}} from [[Tamil language|Tamil]] ''Ayya'' (Master) + ''vazhi'' (the ultimate truth) is derived from the literary usage of the words.
* '''Way of attaining the sacred feet of God'''{{ndash}} ''Ayya'' as (God) + ''vazhi'' (way to unify)<ref name= "Ayyavazhi belief system" />
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.<ref name= "Winslow Dictionary"> M.Winslow, (1862), ''A Comprehensive Tamil-English Dictionary'', ISBN 81-206-0001-0, American Mission Press, Madras, pp. 195 and 923 respectively </ref> The word ''' 'vazhi' ''' in Tamil can mean ''the way'', ''manner'', ''method'', ''mode'', ''antiquity'', ''religious system'' and so on.<ref name= "Winslow Dictionary" />
==History==
{{main|History of Ayyavazhi}}
Ayyavazhi began to be noticed initially by the large number of people gathering to worship Vaikundar (known historically as "Mudisoodum Perumal")<ref name="Sociology of Ayyavazhi" /> ([[1809]] [[Common Era|C.E]]{{ndash}} [[1851]] C.E)<ref>[[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{{ndash}} [[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.</ref> at [[Swamithoppe|Poovandanthoppe]].<ref>{{cite web
| last =
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| title = Life History of Lord Vaikundar
| work = Ayyavazhi.org - Life History
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| url = http://ayyavazhi.org/index.php?option=com_content&task=view&id=23&Itemid=41
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| accessdate = 2008-01-31}}</ref> The [[Thuvayal thavasu]] (washing [[penance]]) of 1840 is the origin of Ayyavazhi as an alternative religio-cultural phenomena.<ref>G. Patrick, ''Religion and Subaltern Agency'', Chapter 6, p. 139.</ref> The majority of its participants were from the marginalised and poor sections of the society.<ref name="Sociology of Ayyavazhi"> G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, pp. 90-91 </ref> They began to function as a distinct and autonomous society, and gradually, they identified their path with the phrase 'Ayya vazhi'.<ref> {{cite web |url= http://thatstamil.oneindia.in/movies/heroines/sujibala_070516.html|title= http://thatstamil.oneindia.in| accessdate=2008-01-23 |format= 'Ayyavazhi' Sujibala|work= "...தனிப் பிரிவாக செயல்படத் தொடங்கினர். தங்களது மார்க்கத்திற்கு அய்யா வழி என்றும் பெயரிட்டுக் கொண்டனர்." (...they functioned autonomously. They named their pathway as 'Ayyavazhi'.) }}</ref> Although the majority of these followers were from the [[Chanar]] cast, a large number of people from other castes also followed it.<ref> G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, p. 91 ''"How ever, people from other 'casts' too formed part of the gathering"'' </ref> For the Christian missionaries undertaking their proselytising mission, Ayyavazhi posed a great challenge. Adherents to Ayyavazhi resisted [[religious conversion|conversion]] to Christianity.<ref name="Sociology of Ayyavazhi" /> Ayyavazhi's fast growth in its first century of existence was noted by [[Ayyavazhi in reports by Christian missionaries|Christian missionary reports]] of the mid-19th century.<ref> See the LMS Reports gathered in the article [[Ayyavazhi in reports by Christian missionaries]] from the book ''Religion and Subaltern Agency''.</ref>
[[Image:Ayya's Holy Perambu and Surai koodu.jpg|200px|thumb|right| '' 'Holy Pirambu'', ''Thandayam'' and ''Surai koodu' ''—things used by [[Vaikundar]] preserved in [[Swamithope pathi]]]]
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]].<ref> 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."''</ref> The growth in its number of followers had increased significantly from 1840s.<ref name="Sociology of Ayyavazhi" /> Around the closure of the 19th century, Swamithope began to be considered as the center of Ayyavazhi.<ref>[[London Missionary Society|
LMS]] [[Report]] for the year [[1872]], p. 107.</ref> 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.<ref> 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"'' </ref> Meanwhile, the [[Payyan dynasty]] started administrating the [[Swamithoppe]] [[pathi]],<ref> 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."''</ref> while other Pathis came under the administration of the followers of Ayya.<ref> N. Elango & Vijaya Shanathi Elango, ''Ayya Vaikuntar - The Light of The World'' Chapter 8, pp. 41-44 (sources). </ref> As per the instructions of [[Akilattirattu Ammanai]] (Akilam), the [[Nizhal Thangals]] (small pagodas) are established across the country for worship and study of scriptures.<ref>V.T. Chellam, ''Thamizaka Varalarum Panpadum'', Chapter 12, p. 493</ref>
As the first printed work of Ayyavazhi, Arul Nool was released in 1927, followed the Akilam in 1933,<ref> 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 edition of the Arul Nool.(Source:N.Vivekanandan, ''Arul Nool Moolamum Uraiyum'').</ref> almost a century after it had been written down.<ref>N. Vivekanandan, ''Arul Nool Moolamum Uraiyum''. </ref> 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.<ref name="Ayyavazhi developements">N. Elango & Vijaya Shanthi Elango, ''Ayya Vaikuntar The light of the world'', p. 61</ref> Many Ayyavazhi-based social welfare organisations were established in the late 20th century.<ref>V.T. Chellam,''Thamizaka Varalarum Panpadum'', Chapter 16, pp. 598-599. </ref> Several alternative versions of Akilam, including some controversial versions, were released in the same period.<ref>N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, pp.(additional) 18-23</ref> 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]].<ref name="Ayyavazhi developements"/>
Considering the growth of Ayyavazhi, Ayya Vaikunda Avataram, the day of incarnation of Vaikundar, was declared a holiday by the state administration for the [[Kanyakumari district|district of Kanyakumari]] in 1994, followed by the districts of [[Tirunelveli]] and [[Tuticorin]] in 2006.<ref>{{cite web |url=http://www.dinamalar.com/2006mar03/general_tn3.asp Report on declaration of the holiday|title=[[Dina Malar]]|accessdate=2007-02-03 |format=}}</ref><ref>Dr. R.Ponnu, ''Vaikunda Swamigal Ore Avataram'', p. 59. </ref> Currently, [[Bala Prajapathi Adikalar]], a [[Payyan dynasty]] descendant, is considered as the leader of Ayyavazhi.<ref>[[Dina Thanthi]], [[Nagercoil]] Edition, 2/3/2007, p. 5. "மாநாட்டுக்கு அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் தலைமை தாங்குகிறார்." ''Translation - ("The religious conference is lead by Bala Prajapathi Adikalar, the head of Ayyavazhi religion.")''</ref><ref> 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."''</ref>
==Scriptures and holy places==
[[Image:Akila Thirattu Ammanai.JPG|200px|thumb|right|''The Kappu'' viewed from an eleventh impression [http://www.worldcatlibraries.org/oclc/20287371?tab=details Pala Ramachandran version] [[Akilam]].]]
{{Main|Ayyavazhi scriptures|Ayyavazhi holy sites}}
The holy books of Ayyavazhi are the [[Akilattirattu Ammanai]] (commonly referred to as ''<nowiki>Akilam</nowiki>'')<ref>{{cite web |url= http://www.worldcatlibraries.org/wcpa/top3mset/20287371|title= www.worldcatlibraries.org|accessdate=2008-01-23 |format= Akilam : vacan̲a kāviyam|work= Publisher: K Patchaimal, Cāmitōppu.}}</ref> and the [[Arul Nool]], and they are the source of [[Ayyavazhi mythology|the religion's mythology]]. The ''Akilattirattu Ammanai'' was written by [[Seedars#Sakatevan Seedar|Hari Gopalan Seedar]] in 1841,<ref> 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"'' </ref> as if hearing the contents of Akilam told by [[Narayana]] to his consort [[Lakshmi]].<ref> 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"'' </ref> 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.<ref name = "Akilathirattu Ammanai Moolamum Uraiyum:Akilam versions"/> Other released versions includes the [[Sentratisai Ventraperumal version|Sentrathisai Ventraperumal]], the [[Kalai Ilakkiya Peravai version|Kalai Ilakkiya Peravai]], the [[Vivekanandan Version|Vivekanandan]], the highly criticised [[Vaikundar Thirukkudumbam Version|VTV]]<ref name = "Akilathirattu Ammanai Moolamum Uraiyum:Akilam versions">''N. Vivekanandan'', ''Akilathirattu Ammanai Moolamum Uraiyum'', Part-1.</ref> and the earliest and commonly accepted [[Palaramachandran version]].<ref name = "Akilathirattu Ammanai Moolamum Uraiyum:Akilam versions"/> Akilam contains more than 15,000 verses, made up of seventeen sections. It is written in poetic [[Tamil language|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).<ref name="Arul Nool"> G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, pp. 119-120 </ref> It contains prayers, [[hymn]]s and instructions for the way of worship in Ayyavazhi, as well as [[rituals]] [[prophesy]] and many acts.<ref name="Arul Nool" /> It also recollects many events found in Akilam, especially those that are related to the life of Vaikundar. <ref>R.Ponnu, ''Vaikunda Swamigal Ore Avataram'', Ram Publications, pp. 11-12</ref> Unlike Akilam, there is no definitive history for Arul Nool. All these texts are compiled in [[Tamil language]].<ref name=" Dr.Poulose's book">''Dr. C. Poulose'', ''Advaita Philosophy of Brahmasri Chattampi Swamikal'', p. 24.</ref>
[[Image:Location of Pancha Pathi.png|200px|thumb|right|[[Pancha pathi]] - Location map]]
To the Ayyavazhi devotees, there are seven holy places, called [[Pathi]]s,<ref name="''Nadar Kulatthil Narayanar Avatara"> R.Shanmugam, ''Nadar Kulatthil Narayanar Avataram'', p. 195</ref> with the [[Pancha pathi]]s being the most important.<ref> G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, p. 117 ''" Five such patikal are believed to have emerged during the time of Vaikuntacami. "'' </ref> The temple of the Swamithope pathi is the headquarters of the Ayyavazhi.<ref>[[The New Indian Express]]''(English Daily)'', [[Madurai]] Edition, 3/4/2008.</ref><ref>{{cite web |url=http://www.tsi.org.in/conference/chennai_tourism.asp#temple |title=www.tsi.org.in|accessdate=2007-10-11 |format= Tourism in Chennai|work= Temples:"Swamithoppe - Ayya Vaikundar Pathi, religious head quarters of Ayyavazhi."}}</ref><ref> 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. "'' </ref>
The five Pancha pathi are: the [[Swamithope pathi|Swamithope Pathi]], the venue of the great [[Tavam of Vaikundar|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 [[Vinchai]]s; [[Thamaraikulam Pathi]], where the [[Akilattirattu Ammanai]] was written down; and [[Poo Pathi]], where Ayya unified the Earth goddess [[Bhuma Devi|Poomadanthai]] into himself through symbolic marriage.
[[Vakaippathi]], though not included in the [[Pancha pathi]]s by the headquarters, is still considered as a Pathi but with lesser importance.<ref> N. Elango & Vijaya Shanthi Elango, ''Ayya Vaikuntar the light of the world'', Chapter 6 (Thuvayal Panthy), p. 31</ref><ref> G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, p. 117 ''" However, there is also another list which includes Vakaipati where tuvaiyal tavacu took place "'' </ref> There is a disagreement within the followers of Ayyavazhi as to the holiness of some other Pathis, such as the [[Marunthuvazh Malai|Vaikunda Pathi]] and [[Avatharappathi|Avathara Pathi]]. The list of Pathis announced by the headquarters of Ayyavazhi does not include those Pathis.<ref> N. Elango & Vijaya Shanthi Elango, ''Ayya Vaikuntar the light of the world'', Chapter 8, p. 41 (Panchappathi) </ref>
==Beliefs==
{{Main|Ayyavazhi beliefs}}
[[Image:The Palliyarai of Swamithope Pathi.jpg|170px|thumb|right|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]].<ref>Thechanathu Thuvaraga pathi, ''Akilathirattu Akakkorvai'', pp. 64-65</ref> They condemn the Indian [[caste system]]<ref> 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."'' </ref> 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 meditation focus.<ref> G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, p. 103 </ref> 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,<ref> ''Madanjeet Singh's'', ''The Sasia Story'' p. 18 </ref> which implies "God is yourself" or "God is within you",<ref>''R.Shanmugam'' (2000), ''Nadar kulathil Narayanar Avatharam'', Ayyavazhi, pp. 190-191.</ref><ref>{{cite web |url= http://poongaa.com/content/view/1070/1/|title= History of Ayyavazhi religion|accessdate=2008-01-23 |format= System of Ayyavazhi|work= "மனிதன் ஒவ்வொருவருக்குள்ளும் தெய்வம் இருக்கிறது என்ற உயரிய கோட்பாட்டை கண்ணாடி முன் நின்று வணங்கும் ஒவ்வொருவரும் தனக்குள்ளே காண" (Translated: " God is within every human beings. The way of worshipping in front of mirror is introduced to reveal this truth.")}}</ref> suggesting an idea about God similar to [[Advaita]]n theology.
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.<ref> A.Manibharathi, ''Akilathirattu Vilakka urai'', Part - 1, 222-223.</ref> While some claim that the beliefs of Akilattirattu are related to [[Dvaita]] and [[Vishishtadvaita]], Ayyavazhi endorses the concept of [[The Ultimate Oneness|Ultimate Oneness]].<ref> Akilam10:664 (Thiruvasakam - 2) .</ref>
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 [[yuga]]s. God, as Vishnu, becomes incarnate in his [[avatars]], including [[Rama]], [[Krishna]] and eventually Vaikundar, in order to destroy the foremost evil.<ref> Akilam10: (Thiruvasakam - 2) Source text: Akilathirattu Ammanai published by P. Thangaiyah Nadar, p. 225.</ref>
[[Kaliyan|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.<ref> ''It is the story of God coming to transform the world into tarmayukam and rule over it'' - Akilam one - 1:108,109 </ref> 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.<ref> 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." </ref>
==Symbolism==
[[Image:Ayyavazhi Sahasrara.jpg|200px|thumb|right|The [[Sahasrara]], symbolised in Ayyavazhi as '' 'Lotus carrying Namam' '']]
{{Main|Ayyavazhi symbolism}}
The symbol of representation of Ayyavazhi is a [[Nelumbo nucifera|lotus]] carrying a flame-shaped white ''[[Namam]]''.<ref name= "Lotus with Namam"> Tha. Krishnanathan, ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', p. 108. </ref> The lotus represents the 1,008-petalled ''[[Sahasrara]]'' (in [[Tamil language|Tamil]], ''Ladam''), while the Namam represents the ''Aanma Jyothi'' or ''[[Atman (Hinduism)|atman]]''.<ref name= "Lotus with Namam" /> Both of the Ayyavazhi scriptures<ref>Akilam15:39 "Petti ceelai Uduthu Periya ''Thirunama'' Pottumittu"</ref><ref>Sivakanda Athikara Pathiram, First Act. (source: N.Vivekanandan's Arul Nool - Moolamum Uraiyum, p. 62 </ref> 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.<ref> 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. </ref>
The mythical narration of akilam about the eight [[yuga]]s is often viewed philosophically as eight [[chakra]]s.<ref name="Yugas as Chakras"> A. Arisundara Mani, Akilathirattu Ammanai Parayana Urai, pp. (Additional) XII-XIII " Athara thana vilakka attavanai " . </ref> 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".<ref>A. Arisundara Mani, ''Akilathirattu Ammanai Parayana Urai'', p. 374.</ref> The reigning power in the final Dharma Yukam (Sahasrara) is [[Ekam]], which is a part of Vaikundar as per [[Ayyavazhi Trinity|Trinity]] conception, or the supreme absolute.<ref name= "Lotus with Namam" /> Ayyavazhi's symbol seems to be derived from Akilam, and the symbol, "Lotus with Thirunamam", shows "Vaikundar's experienced in Sahasrara."
[[Image:Thiru Nizhal Thangal of Attoor.jpg|200px|thumb|right| A [[Nizhal Thangal]] near [[Thiruvattar]] built with [[Sahasrara]] architecture.]]
As per certain [[Hindu]] legends this Sahasrara chakra has 1000 petals.<ref>{{cite web |url=http://www.kheper.net/topics/chakras/Sahasrara.htm www.kheper.net |title= [[Sahasrara]] [[Chakra]]|accessdate=2007-02-03 |format= |work= }}</ref> 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]].<ref name="Yugas as Chakras" /> Since ''Sahasrara'' is symbolised as the [[Nelumbo nucifera|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.<ref> See this Image[[:Image:Nelli Nintra Vilai Thangal.png]], a Nizhal Thangal constructed in such a way of architecture near Marthandam, [[Tamil Nadu]].</ref> The lotus may also represent the [[Human heart|heart]] and the flame shape (Thirunamam), the divinity.<ref>Pulavar. R.Shanmugam's, (2000), ''Nadar Kulathil Narayanar Avatharam'', Nadar Kulatheebam Publications, p. 207</ref>
Ayyavazhi has used other symbols including [[Vaishnavism|Vaishnavite]] ' ''Triple Namam'' '(not used currently), and [[Conch]].
==Teachings and impact==
{{Main|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.<ref>N.Vivekanandan, ''Arul Nool Moolamum Uraiyum'', p. 8</ref> Like Dharma, the other teachings of Ayyavazhi are twofold, sociological and mystical. The [[mysticism|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.<ref>Dr. R.Ponnu, ''Ayya Vaikundar Ore Avatharam'', pp. 128-129</ref>
Ayyavazhi mystics highly focus on supreme oneness.<ref>''A.Ari Sundara Mani'', ''Akilathirattu Ammanai Parayana Urai'', p. 384</ref> In the midst of all variations, the theology always maintains this oneness sharply. The [[Kali (demon)|evil of Kali]] blocks the ultimate or supreme [[Oneness (concept)|oneness]] prevailing between individual souls and the universe, giving them an [[Self (spirituality)|individuality]] and [[Ego (spirituality)|extreme pride]] and making them departing from the quality of the oneness and motivating against it.<ref> N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, p. 12</ref> 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 (illusion)|maya]] influencing them.<ref>A.Ari Sundara Mani, ''Akilathirattu Ammanai Parayana Urai'', pp. 103-121</ref>
[[Image:Evolution of Ekam till Dwapara Yukam.jpg|thumb|200px|right|Evolution of [[Ekam]], the source of whole [[existence]] (till [[Dwapara Yuga]])]]
All of creation evolved from this Ekam, the supreme consciousness.<ref>N.Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, p. 97</ref> 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,<ref>T. Krishnanathan, ''Ayya Vaikundarin vazvum Sinthanaiyum'', pp. 60-61. </ref> 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.<ref>N.Vivekanandan, Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?, p. 14</ref> 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,<ref name= "Unifying souls as Thirukkalyana Ikanai" >Ari Sundara Mani, Akilathirattu Ammanai Parayan Urai, p. 534</ref> symbolised by [[Thirukkalyana Ekanai]], where Vaikundar marries the individual souls.<ref name= "Unifying souls as Thirukkalyana Ikanai" /> 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.<ref>P.Sundaram Swamigal & K. Ponnumani, ''Ucchippadippu'', pp. 32-33.</ref>
Ayyavazhi clearly and explicitly condemns the Hindu caste system in its social teachings.<ref> 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."'' </ref>
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.<ref> Cf. Ward & Conner, Geographical and Statistical Memoir, p. 133; V. Nagam Aiya, The Travancore State Manual, Volume-2, p. 72. </ref> 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.<ref>''Cf. Ponneelan'', ''Vaikunta Cuvamiyum Avar Kalamum'', Mimeograph note, p. 6.</ref>
Sociologically speaking, Ayya Vaikundar was the first<ref>{{cite web |url= http://www.hindu.com/2004/08/29/stories/2004082904420400.htm|title= The Hindu |accessdate=2007-02-07 |format= The Sree Narayana effect|work= Credit to reformers: "The first of the social revolutionaries was Vaikunta Swami (1809-1851)."}}</ref> to succeed as a social reformer<ref>{{cite web |url= http://www.hindu.com/2006/03/19/stories/2006031900640200.htm|title= The Hindu|accessdate=2007-02-07 |format= `Communalism an important factor in politics'|work= Great reformers}}</ref><ref>{{cite web |url= http://www.hindu.com/2004/07/06/stories/2004070612160300.htm|title= The Hindu - India's National Newspaper|accessdate=2007-09-16 |format= Around the City|work= AIR programme}} This link about a programme by '[[All India Radio]]' includes [[Ayya Vaikundar]] as a [[Social reformer]]. </ref> in launching political struggle,<ref>{{cite web |url= http://www.hindu.com/cp/2007/09/28/stories/2007092850300800.htm|title= The Hindu - India's National Newspaper|accessdate= 2008-01-23 |format= Stargazing|work= Ayya’s story}}</ref> social renaissance<ref>{{cite web |url= http://www.education.kerala.gov.in/englishmedium/historyeng/chapter9.pdf|title= www.education.kerala.gov.in|accessdate=2008-01-23 |format= Towards Modern Kerala|work= 10th Standard Text Book, Chapter 9, p. 101.}}</ref><ref>{{cite web |url= http://www.dinamalar.com/2008MAR03/general_tn7.asp|title= www.dinamalar.com|accessdate=2008-05-03 |format= Silently spreading Love-flag|work= Dinamalar (Leading Tamil Daily), March 03, 2008.}}</ref><ref> {{cite web |url= http://www.tnuniv.ac.in/tansche/reports/History%20Education%20in%20the%2021st%20Century.pdf|title= www.tnuniv.ac.in|accessdate=2007-09-16 |format= Tamil Nadu State Council for Higher Education, Social and Cultural History of Tamil Nadu from 1529 to Present day,|work= Reform Movements and National Movement, p. 27}}</ref> as well as religious reformation<ref> {{cite web |url= http://www.bdu.ac.in/cb-ug-his.pdf|title= History of Tamil Nadu from 1800 A.D. to the Present Day|accessdate=2008-01-23 |format= Bharathidasan University|work= B.A. History - Course Structure under CBCS, Core Course – V, p. 9.}}</ref> in the country.<ref>{{cite web |url= http://72.14.235.104/search?q=cache:yGFf4sZN6-4J:www.bdu.ac.in/cb-pg-his.pdf&ct=clnk&cd=1&gl=in|title= www.bdu.ac.in|accessdate=2007-02-07 |format= SOCIAL REFORMERS OF MODERN INDIA|work= Unit IV}}</ref> Vaikundar was the pioneer of the social revolutionaries of Tamil Nadu<ref>M. Ilanchezhiyan, ''Pandiyarkula Nadrakal Kulamurai Kilathal'', p. 197.</ref> and Kerala.<ref name = "Sreedharamenon"/> He was also said to be the forerunner of all social reformers of India.<ref name= "Immanuel:First Reform Movement">Immanuel, ''Kanniyakumari: Aspects and Architects'', Chapter 11, pp. 115-116.</ref> Ayyavazhi followers displayed sympathy for the laboring classes, and opposed to the often excessive taxes they were forced to pay.<ref>{{cite web |url= http://www.kuttyjapan.com/nadar/nadar-what-they-do.asp|title= Nadars of South India|accessdate=2008-01-23 |format= www.nadar.org|work= "Vaikunda Swamy opposed the excessive taxes and corvee labour imposed on..."}}</ref> From the beginning, followers have also taken a strong stand against political oppression, perhaps most clearly exemplified in 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.<ref> ''Akilattirattu Ammanai'', published by T. Palaramachandran Nadar, pp. 214, 266 </ref><ref> ''Akilattirattu Ammanai'', published by T. Palaramachandran Nadar, 9th impression, 1989, pp. 119, 120 and 121. </ref> It was the first ever fought Movement for Human Rights and Social Equality.<ref name= "Immanuel:First Reform Movement" /> In addition it also created many social changes in the southern India,<ref>Dr. R.Ponnu, ''Vaikunda Swamigal Ore Avataram'', p. 152</ref> impinging greatly on society highly, resulting in social and [[self-respect movement]]s breaking out such as ''Upper cloth agitation'',<ref name = "Sreedharamenon">A. Sreedhara Menon, ''A Survey of Kerala History'', p. 314</ref> [[Temple Entry Proclamation|Temple entry agitation]] and other movements including those of [[Narayana Guru]],<ref>{{cite web |url=http://www.nairs.org/?a086 www.nairs.org|title= Are the Travancore Kings Nairs?|accessdate=2007-09-09 |format= |work= "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}}</ref> [[Chattampi Swamikal]],<ref>{{cite web |url= http://www.nairs.org/?a083|title= Marutwamala : Heritage Site Threatened|accessdate=2008-01-23 |format= www.nairs.org|work= "as two of the great sages and social reformers Chattambi Swamikal and Shree Narayana Gurudevan, born in the leading [[Nair|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."}}</ref> [[Arutprakasa Vallalar Chidambaram Ramalinga Swamigal|Vallalar]]<ref>R. Ponnu, ''Vaikunda swamigal Ore Avataram'', p. 178.</ref> and [[Ayyankali]].
== Worship centres ==
[[Image:Nelli Nintra Vilai Thangal.png|200px|thumb|right|A [[Nizhal Thangal]] near [[Marthandam]], [[Tamil Nadu]].]]
{{Main|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.<ref name ="Worship Centers">G.Patrick, ''Religion and Subaltern Agency'', pp. 116-117</ref> They served as centres for propagation of the beliefs and practices of Ayyavazhi.<ref name ="Worship Centers" /> There are thousands of ''Nizhal Thangals''<ref> {{cite web |url= http://www.tamilstar.com/news/publish/article_3251.shtml|title= Sujibala without a blouse in Ayyavazhi (Preview about the Film 'Ayyavazhi')|accessdate= 2008-01-23 |format= www.tamilstar.com|work= "Now there are thousands of temples erected in honour of Vaigundaswamy."}}</ref><ref>{{cite web |url= http://www.kollywoodtoday.com/news/nallakannu-watches-ayyavazhi/|title= Nallakannu Watches Ayyavazhi|accessdate=2008-06-09 |format= www.kollywoodtoday.com|work= " Now there are thousands of temples erected in Honour of Vaigundaswamy."}}</ref> throughout India,<ref>''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." Accrediting the [[Worship centers of Ayyavazhi]] across [[India]] and so the Ayyavazhi followers.</ref><ref>R.Shanmugam, ''Nadar Kulathil Narayanar Avatharam'', p. 192, "நாடெங்கும் உள்ள நிழல் தாங்கல்களுக்கெல்லாம் தலைமைப் பதி, குமரி மாவட்டதில் முன்கூறிய சாமிதோப்பு என்ற ஊரில் இருக்கிறது." "(The head quarters of all these Nizhal Thangals which are found across the country, is at the place called Swamithoppe as told earlier.)" </ref> mostly in South India.<ref>R.Ponnu, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', p. 100.
</ref> A research paper approved by [[Madurai Kamaraj University]] has reported that there are more than 8000 worship centres in Tamil Nadu and Kerala alone.<ref> Tha. Krishna Nathan's, ''Ayyaa vaikuNdarin vaazvum sinthanaiyum'' (Tamil), Chapter - 4, p. 83: "இதற்கு ஆதாரமாக அய்யா வைகுண்டரைத் தெய்வமாக ஏற்றுக்கொண்ட சுமார் 8000 - க்கும் மேற்பட்ட அய்யாவழிப் பதிகள் தமிழ்நாடு மற்றும் கேரளப்பகுதிகளில் இயங்குவதைக் கூறலாம்." (This citation was included here from Tamil wikipedia article)</ref> Reports from the [[London Missionary Society]] (LMS) of the mid-19th century also speak in abundance about ''Nizhal Thangals''.<ref>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. </ref> Since Ayyavazhi is not organised, ''Swamithope pathi'' serves religiously as the headquarters of all. The ''Pathis'' earns more importance among the worship centres.<ref name ="Worship Centers" />
The seven ''[[Pathi]]''s,<ref name="Dr.Poulose's book" /> obtain their significance from the fact that Vaikundar and his activities were historically associated with these centres of worship.<ref name ="Worship Centers" /> 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.<ref>N.Elango & Vijaya Shanthi Elango, ''Ayya Vaikuntar - The Light of the World'', pp. 41-44</ref> The five ''Pathis'' known as [[Pancha pathi]] are considered primary among Pathis.
[[Nizhal Thangal]]s, 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.<ref>R.Ponnu, ''Vaikundacuvamikal Valvum Valikattalum'', p. 71.</ref> Food and shelter were offered to the needy in these centres.<ref>P.Sarvesvaran, ''Sri Vaikunda Swamikal - A Forgotten Social Reformer'', p. 8. </ref> Some of them were established when Vaikundar was alive. Among them Arul Nool, specifies seven Thangals,<ref> 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. </ref> and these are considered primary to the others. Today, charity is one of the main activities conducted in these centres.<ref> G.Patrick, ''Religion and Subaltern Agency'' Chapter 5, p. 118. Even now charity is one of the main activities conducted in these centres. </ref>
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==
[[Image:Flag mast of Swamithoppe.jpg|170px|thumb|right|The flag mast of [[Swamithoppe]] with Ayyavazhi symbol at the top]]
{{Main|Ayyavazhi ethics}}
The ethics of Ayyavazhi, integrated with the meta-narrative mythology, are found throughout the primary scripture, ''Akilattirattu Ammanai''.<ref name="Ayyavazhi ethics">T.Krishnanathan, ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', p. 112.</ref> Regarding ethics, Arul Nool is an accumulation of the core concepts found in Akilam.<ref>G. Patrick, ''Religion and Subaltern agency'', Chapter 5, p. 120</ref> In Akilam, the ethical abstracts are pointed out as "told by God" at several places at different situations to lesser god-heads, [[Deva (Hinduism)|devas]], [[saint]]s, 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 to Vaikundar|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.<ref name="Ayyavazhi ethics" />
To an extent, the [[Ayyavazhi Dharma|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 [[Deva (Hinduism)|Devas]] also.<ref name="Dharma for devas" >Mani Bharathi, ''Akilathirattu Ammanai Vilakka Urai(Part - 2)''. </ref> It is notable that the Ayyavazhi ethics undergo a vast deviation from the incarnation of Vaikundar since a universal change took place then.<ref name="Dharma for devas" /> 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 (illusion)|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 [[Sivakanta Athikarappatthiram|Sivakanda Athikara Pathiram]] here is the section especially dedicated to teach the ethics. The rituals, especially [[circumambulation]]s, are to be followed to wash-out the sin committed related to immoral thinking.
==Religiosity – study circle ==
[[Image:The Green Lotus.jpg|200px|thumb|right|The Holy [[Symbol of Ayyavazhi]] Tradition]]
{{Main|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.<ref>G. Patrick, ''Religion and Subaltern agency'', 'The Religious Phenomenon of Ayya Vali', p.119.</ref> It also narrates that Akilam was given to mankind as an alternativem 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.<ref>G.Patrick, Religion and Subaltern Agency, pp. 120-121. </ref> 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]].<ref>P.Sundaram Swamigal & K. Ponnu Mani, ''Ayya Vaikunta Nathar Jeevacharithram'', pp. 20-21</ref> But several terms quoted in Akilam couldn't be understood wholly unless by referring to the descriptive details of those terms in Hindu sriptures. <ref name= "Hindu keys to Akilam">N.Vivekanandan, ''Akilathirattu Ammanaiyil Vaikunda Suvami Sampooranathevana?'', pp.10-20.</ref> 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.<ref>N.Vivekanandan, ''Akilathirattu Ammanai Moolamum Uraiyum'', pp. 190-191.</ref> However, to understand Akilam and its philosophy, one should have a basic knowledge over the [[Hindu]] ideas and concepts.<ref name= "Hindu keys to Akilam" /> Since Akilam have no different view in this matter from Hindu scriptures, it was left to be gathered from there.
On [[myth]]ical studies, Akilam covers almost the entire main [[Hindu mythology|mythology of Hinduism]], including [[Mahabharata]], [[Ramayana]], Kantha Purana and [[Vishnu Purana]], but with limited details.<ref>T. Krishnanathan, ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', p.62.</ref> 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.<ref>G. Patrick, ''Religion and Subaltern agency'', 'The Social Discourse of Ayya Vali', pp.151.</ref> Many philosophical concepts from Hinduism are found in Akilam; some of them are completely accepted,<ref>G. Patrick, ''Religion and Subaltern agency'', 'The Social Discourse of Ayya Vali', p.155.</ref> some are regenerated,<ref>G. Patrick, ''Religion and Subaltern agency'', 'The Religious Phenomenon of Ayya Vali', p.119.</ref> while others are rejected. <ref>G. Patrick, ''Religion and Subaltern agency'', 'The Social Discourse of Ayya Vali', pp.130-131.</ref>
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.<ref name="Ayyavazhi and Hindu scriptures" /> 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.<ref name="Ayyavazhi and Hindu scriptures">''Arisundara Mani'', Akilathirattu Ammanai Parayana Urai, p. (additional)v. ''(To be noted, Whole contents of this book is written including the heavy details to 'mere noted' Akilam concepts from Hindu scriptures.'' </ref>
== God ==
[[Image:The Evolution of Ekam.png|200px|thumb|right|The Theological Evolution - [[Ekam]] to [[Vaikundar]]]]
{{main|Ayyavazhi theology}}
The theology of Ayyavazhi differs from other [[monism|monistic]] religions.<ref>V.T. Chellam, Thamizaka Varalarum Panpadum, Chapter 12, p. 493</ref> It speaks of Ekam, the ultimate Oneness from which all that exists formed, and also a 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 (philosophy)|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",<ref>M.Winslow (1869), ''A Comprehensive Tamil and English Dictionary'', American Mission Press ([[Madras]]), ISBN 81-206-0001-0 , p. 185</ref> "the whole which exists"<ref>V.T.Ramasupramaniyam , ''Thirumagal Thamizhagarathi'', p. 210 </ref> and "the incomparable";<ref>''Narmadavin Thamizh Agarathi'', p. 173.</ref> all of these names give some sort of direct monistic definition about God from Ayyavazhi theology.
Narrating through mythology, The ''Sivam''(mass) and the ''Sakthi''(force) are the first to get evolved from Ekam. The ''Natham''(voice), Trimurthi, other lesser gods and the entire universe further evolved. 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 power which is one among the [[Ayyavazhi Trinity|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 universal power. In this regard, Ayyavazhi is more [[monotheism|monotheistic]] rather than monistic. No other god-heads, even the Father of Vaikundar, Narayana, have gained an equal or greater status than Ekam. Vaikundar is a [[Ayyavazhi Trinity|turine power]] who includes the qualities of the Santror, Narayana and Ekam within himself.
In Ayyavazhi mythology, Kroni was personified as a [[devil]], and was fragmented into six and 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 most of the teachings of Arul Nool is monistic and since the final fragment of Kroni is called ''Kalimayai'' (the evil spirit), it was commonly accepted that the destruction of Maya is symbolised in such a way<ref>Arisundara Mani, ''Akilathirattu Ammanai Parayana Urai'', Chapter 1, p. 36, "Kroni is nothing but a subtle revelation of spiritual ignorance." </ref> that contrasts the [[Dualism|dualistic]] view on Ayyavazhi. Apart from all these, there are also separate quotes in Ayyavazhi scriptures which give [[Pantheism|pantheistic]] and [[Panentheism|panentheistic]] definition to Ayyavazhi theology.
== Festivals and rituals ==
[[Image:Kodiyetru Thirunal.jpg|thumb|right|200px|The flag hoisting fest during [[Kodiyettru Thirunal]] in [[Swamithope pathi]] lead by [[Payyan dynasty|Payyan]]s]]
{{main|Ayyavazhi festivals|Ayyavazhi rituals}}
Basically, there are two yearly festivals for Ayyavazhi. The [[Ayya Vaikunda Avataram]] is celebrated on the twentieth day of the [[Tamil calendar|Tamil]] month ''Masi'' (March - April). This is the only Ayyavazhi festival to be celebrated as per the [[Solar calendar]].<ref>Tha. Krishna Nathan, ''Ayyaa vaikundarin vaazvum sinthanaiyum'', Chapter - 4, p. 74.</ref> The mass procession conducted on this day from [[Nagercoil]] to [[Swamithoppe]] is a popular one in this part of the country.<ref>{{cite web |url= http://www.dinamalar.com/2007mar05/district/kanyakumari.asp#3%20(Dinamalar)|title= Dina Malar|accessdate=2007-03-05 |format= Kanyakumari District|work= Ayya Vaikundar Avathara Dina Vizha}}</ref> The [[Thiru Edu-Vasippu]] is a festival of seventeen days celebrated in the Tamil month of Karthigai (November - December).<ref> {{cite web |url= http://ayyavazhi.org/index.php?option=com_content&task=view&id=13&Itemid=30|title= www.ayyavazhi.org|accessdate=2007-11-11 |format= Festivals|work= Thiru Edu Vasippu
}}</ref> 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' ''.<ref>Tha. Krishna Nathan, ''Ayyaa vaikundarin vazhvum sinthanaiyum'', Chapter - 4, p. 70.</ref>
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.<ref> G.Patrick, Religion and Subaltern Agency, p. 19 </ref> 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,<ref name="Krishnanathan's Ayyavazhi practices" >''T.Krishnanathan'', ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', pp. 93-96.</ref> and unifying various castes through Muthirikkinaru.<ref> Akilathirattu p. 252: "the eighteen castes gathered in one place and bathed from the same well."</ref> But they reveal, however, high philosophical ideas preached in a ritual language.
[[Image:Churul.jpg|thumb|right|200px|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 mental<ref>''N.Amalan'', ''Ayya Vaikundar Punitha Varalaru'', Akilam Publications, 86-87: "முத்திரிபுகளை (மும்மலம்) போக்க முத்திரிக்கிணற்றில் பதம் விட்டுக்கொள்ள வேண்டும்". </ref> as well as physical illness.<ref name="Krishnanathan's Ayyavazhi practices" /><ref> The [[London Missionary Society|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."'' </ref> Thuvayal thavasu is suggested as a training to reach the ultimate aim of Dharma Yukam.<ref>''A.Ari Sundaramani'', ''Akilathirattu Ammani Parayana Urai'', p. 485. </ref> The [[Ayyavazhi religious practices#Wearing of headgear during worship|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.<ref>G.Patrick, ''Religion and Subaltern Agency'', p. 137.</ref> Rituals attempt to uplift and treat the disenfranchised. Another important thing to be noted is the [[Ayyavazhi rituals#A distinct language|alternative phrases]] religiously used in Ayyavazhi universe different from Hinduism, to represent certain practices.
== Inclusiveness and exclusivity ==
{{Main|Inclusiveness and exclusivity in Ayyavazhi}}
The formula of [[Inclusivism|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.
[[Image:Ten Incarnation door.jpg|205px|thumb|right|The door of [[Swamithoppe]] [[Palliyarai]] with the [[Avatars|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.<ref name = "Gods in Ayyavazhi">T. Krishnanathan, ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', pp. 61-65.</ref> 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.<ref name = "Gods in Ayyavazhi" /> But due to the advent of Kaliyan and because of the [[Boons offered to Kaliyan|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 scriptures 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,<ref name = "Gods in Ayyavazhi" /> 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".<ref> "He created a Veda (scripture) of his own intention". - Akilam5:571 </ref> Likewise, Akilam accepts the term "Allah",<ref name = "Gods in Ayyavazhi" /> but rejects the religion of [[Islam]] and its ideas.
Ayyavazhi accepts various [[incarnation]]s in Hinduism, but rejects the Hindu scriptures. It initially accepts Vedas.<ref> Akilam 12:151 - "Poorana Vetha Purana mun akamangkal" </ref> Later since Kaliyan had bought the Vedas as [[Boons offered to Kaliyan|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 [[Ayyavazhi scriptures|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).<ref>R.Ponnu, ''Vaikunda Swamikal Ore Avataram'', pp. 114 -116. </ref> The scriptures teach that God and his activities are beyond the reach of religions. It also preaches about universal oneness.<ref name= "Ayyavazhi belief system" />
== Mythology ==
[[Image:Ayyavali Vishnu.PNG|180px|thumb|right|[[Narayana]], [[Ayyavazhi Trinity#Spirit|The Father]]]]
{{main|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.<ref> 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." </ref> It moves around three axiomatic typologies, namely [[The Santror|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.<ref> 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. " </ref>
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. 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.<ref> Akilam8:Thiru Nadana Ula -6th&11th Venpaas (a species of verse).</ref>
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,<ref> 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. </ref> Wearing of Headgear during worship,<ref> M.S.S. Pandiyan, ''Meanings of 'Colonialism and 'Nationalism'' p. 180. </ref> Thuvayal Thavasu<ref> 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." </ref> all were noted in history.
{| class="wikitable" style="margin: 3 auto;" align="center"
|+ AVATARS AND ASURAS THROUGH THE YUGAS <!-- if required -->
! style="background: #ccc;"|NO
! style="background: #ccc;"|[[Yuga]]
! style="background: #ccc;"|[[Chakras|CHAKRA*]]<small><ref name="Yugas as Chakras" /></small>
! style="background: #ccc;"|[[Asuras|ASURA]]
! style="background: #ccc;"|[[AVATAR]]
|-
| 1
| ''[[Neetiya Yuga]]''
| ''[[Bindu]]''
| ''[[Kroni]]''
| ''[[Narayana]]''
|-
| 2
| ''[[Chathura Yukam]]''
| ''[[Muladhara]]''
| ''[[Kundomasali]]''
| ''[[Narayana|Mayon]]''
|-
| 3
| ''[[Netu Yukam]]''
| ''[[Swadhisthana]]''
| ''[[Thillai mallalan]]'' and ''[[Mallosivahanan]]''
| ''[[Thirumal]]''
|-
| 4
| ''[[Kretha Yukam|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]]''
| ''[[Ayyavazhi Trinity|Trinity]]''
|-
| 8
| ''[[Dharma Yukam|Dharma Yuga]]''
| ''[[Sahasrara]]''
| ''none''
| '''[[Ayya Vaikundar]]'''
|}
::::<small> * Chakras:- The yugas assumed as chakras above, is one of the philosophical views and is not mentioned directly so in Akilam. </small>
Though there are quotes in Arul Nool to accredit 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 ==
[[Image:Borassus shape.jpg|thumb|right|180 px|[[Borassus|Palmyra]], the tree cursed to provide celestial [[nectar]] in the form of Palm-juice for [[The Santror|Santror]] until the closure of [[Kaliyuga]].]]
{{Main|The Santror|Dharma Yukam}}
[[The Santror]] is the subject of the religious vision of Ayyavazhi.<ref> G.Patrick, Religion and Subaltern Agency, Chapter 6, p. 151 "Canror (Santror)is a name that stands for a people who are the subject of the religious vision of AV (Ayyavazhi)</ref> There is both a religious and a social category in its connotation.<ref name="Chanar">G.Patrick, Religion and Subaltern Agency, Chapter 6, pp. 151-152.</ref> 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.<ref> {{cite web |url= http://nadar.kuttyjapan.com/nadar-who-are-they.asp|title= Nadar Community - Who Are they
|accessdate=2008-01-23 |format= Nadars - Where they live? what they do? reason behind their success|work= "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'. "}}</ref> 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 dignity<ref>R.Ponnu, ''Sri Vaikunda Swamigal and the Struggle for Socil Equality in South India'', p. 23, line 5. </ref> and supreme knowledge,<ref>A. Arisundara Mani, ''Akilathirattu Ammanai Parayana Urai'', Chapter 3, p. 92.</ref> giving an inclusive character and universal reach. A quote from Akilam reads, "Chanars (Santror) are those who have the ability to see 'the invisible' constantly."<ref name="Chanar" />
The Santror are given a historical background in Ayyavazhi mythology as seven boys who were made to born in the mythical river [[Ayotha Amirtha Gangai|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 Yuga|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]].<ref>A. Arisundara Mani, ''Akilathirattu Ammanai Parayana Urai'', Chapter 3, p. 90.</ref> 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]].<ref> 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." </ref> The basis of the belief is that [[Ayya Vaikundar]] had come to establish and rule as the everlasting king<ref> 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." </ref> over the Dharma Yukam in the place of [[Kali Yukam]] after sentencing Kroni to hell by the final judgment to him.<ref> 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." </ref> The Dharma Yukam is narrated as beyond the limits of time and space,<ref> 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</ref> 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.<ref>Ari Sundara Mani, ''Akilathirattu Ammanai Parayana Urai, pp. 657-658</ref><ref>Mani Bharathi, Akilathirattu Vilakka Urai (Part 2), pp. 300-301</ref>
==Relation with Hinduism==
[[Image:Kailash Tibet.jpg|200px|thumb|right|[[Kailash]], where the [[Boons offered to Kaliyan|boons]] were offered to [[Kaliyan]] by [[Siva]]]]
{{main|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 [[Hindu gods|gods]] in Hinduism also remain with all their powers. But from the beginning of Kali Yuga they and all their virtues collapsed.<ref>G.Patrick, ''Religion and Subaltern Agency'', p. 214</ref> Kaliyan was a part of the mundane primordial manifestation who spread [[Maya (illusion)|maya]] or illusion upon the existing scriptures and Devas.<ref>T.Kirushnanathan, ''Ayya Vaikundarin Vazvum Sinthanaiyum'', p. 63.</ref> In Kali Yuga, all true scriptures are bound to [[Maya (illusion)|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.<ref>T. Krishnanathan, ''Ayya Vaikundar Vazhvum Sinthanaiyum'', p. 106 </ref> So Vishnu refused to take birth in the world to destroy Kaliyan.<ref>N.Vivekanandan, ''Akilathirattu Ammanai Moolamum Uraiyum'', Part 1, p. 315 </ref> So [[Siva]] and [[Brahma]] surrendered all their powers to Vishnu.<ref>N.Vivekanandan, ''Akilathirattu Ammanai Moolamum Uraiyum'', Part 1, p. 321 </ref> 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. 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.
[[Image:Kumbas is Swamithope.PNG|200px|thumb|right|The '' 'Tri-Kumbas' '' over the [[Swamithope pathi|Swamithope]] [[Palliyarai]], symbolizing the presence of [[Hindu trinity|Trinity]] within [[Ayya Vaikundar|Ayya]], revealing his supremacy.]]
During the incarnation, Vishnu himself can not incarnate directly in the world to destroy Kaliyan, since he had [[Boons offered to Kaliyan|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.<ref>A. Arisundara Mani, ''Akilathirattu Ammani Parayan Urai'', pp. 270-271</ref>
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.<ref name="Arisundara mani Supremacy of Vaikundar" >A. Arisundara Mani, ''Akilathirattu Ammani Parayan Urai'', pp. 288-289</ref> 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 [[Vinchai]]s.<ref name="Arisundara mani Supremacy of Vaikundar" /> 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 power<ref>A. Arisundara Mani, ''Akilathirattu Ammani Parayan Urai'', pp. 290-291</ref>
Regarding scriptures, the first part of Akilam is summed-up events of the previous yugas, which are present in Hindu scriptures.<ref name="Akilathirattu parts" >G.Patrick, ''Religion and Subaltern Agency'', p. 119</ref> The second part says about the universal transformation and the uniqueness of Vaikundar and his incarnational activities.<ref name="Akilathirattu parts" /> 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,<ref>N.Vivekanandan, ''Akilathirattu Ammanai Moolamum Uraiyum'', Part 1, p. 427</ref> and so the [[Ayyavazhi Dharma|Dharma]] was re-configured in the name of Akilam and Vaikundar and the Hindu ideas were re-formed.
== Phenomenology==
{{Main|Ayyavazhi phenomenology}}
''[[Akilam]]'' points out its basis as a regeneration of Dharma in the form of an entirely new ideology.<ref> Akilam8:Thiruvasakam - 1 (As per Akilam this Thiruvasakam is written down by Sarasvathi because the previous religious ideas and scripture were destroyed by Kaliyan.) </ref> 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 inspite of the anti-[[polytheistic]] ideas based on Ayyavazhi scripture.<ref name= "Nizal Thangal activities">Vaikundar Seva Sangham's,''Ayya Vaikundar 170th Avathar-Special Edition'', The activities of Nizhal Thangals, pp. 2-4.</ref>
[[Image:Bala Prajapati Adigalar.jpg|thumb|right|200px|[[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 [[Ayyavazhi Trinity|Trinity]] conception in Ayyavazhi and believe Narayana to be the supreme universal power.<ref> Arisundara Mani, ''Akilathirattu Ammanai Parayana Urai'', Chapter 1, p. 1, ''"Sreehari who is known as Athi Narayana is praised as Ayya."'' </ref> The unique monotheistic belief which is the central theme of Akilam is completely unknown among most of the followers today.<ref name= "Nizal Thangal activities" /> Deviating far away from the strict monotheistic teachings of Akilam, some thangals provides ''panividais'' for other lesser gods too.<ref name= "Nizal Thangal activities" />
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).<ref name= "Shunmugam's Ayyavazhi Palliyarai">R.Shunmugam, ''Nadar Kulathi Narayanar Avataram'', pp. 189-191</ref> The Nizhal Thangals are identified among the other temples by the fact that idols are replaced by mirrors in the [[Palliyarai]].<ref name= "Shunmugam's Ayyavazhi Palliyarai" /> 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.<ref> 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. </ref> All these philosophical, ideological and religious variations in the society of Ayyavazhi make them hard to be identified and differentiated [[Structure of Ayyavazhi#As a religion|as a separate belief]] and instead taken as [[Structure of Ayyavazhi#As a Hindu sect|a Hindu sect]].
==Social structure==
[[Image:Swamithoppe pathi .jpg|thumb|200px|right|[[Swamithoppe]] [[Pathi]], religious headquarters of Ayyavazhi.]]
{{Main|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 [[Pathi]]s and [[Nizhal Thangal]]s, were other characteristics of Ayyavazhi worship. Rituals of Ayyavazhi are a reform or revolutionary activity, focusing upon social-equality, deviating from Hinduism. The [[Ayyavazhi rituals|rituals]] is also characterised and bound by religious beliefs that give it an alternative spiritual meaning.<ref> G.Patrick, ''Religion and Subaltern Agency'', "Rituals", p. 98. </ref> Its scriptures cover basic elements and ideas throughout Hinduism. They refer to [[Shastras]], [[Agamas]], [[Vedas]] and [[Puranas]].<ref> Akilattirattu Ammanai (T. Palaramachandran Nadar), p. 180. </ref> But address them all to be gone awry by the Advent of Vaikundar,<ref name="All previous gone awry after Vaikundar" /> 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''.<ref>T. Krishnanathan, ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', pp.62-63.</ref> Ayyavazhi is viewed as a reform movement too,<ref>R. Ponnu, ''Vaikunda Swamikal Ore Avataram'', pp.163-178.</ref> through the reformation of the [[Tamil people|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.<ref name="All previous gone awry after Vaikundar"> G.Patrick, Religion and Subaltern Agency, '' "Ayya Vali - A New and Singular Religious Phenomenon" '', p. 120. </ref> Apart from this, Ayyavazhi has separate [[Ayyavazhi theology|theology]], [[Ayyavazhi mythology|mythology]], [[Ayyavazhi holy sites|holy places]], [[Worship centers of Ayyavazhi|worship centres]], and ethics of its own. [[Image:Avatara oorvalam.jpg|200px|thumb|right|'' 'The Great Masi Procession' '' from [[Nagercoil]] to [[Swamithope]].]]
Though many new papers, academic reserchers 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.<ref>See {{cite web|last = Bagavathikan |first = M. Raj |title = Ayya Vaikuntar| work = |publisher = |date = 1999-02-10|url = http://www.vaikunt.org/AyyaVaikuntar/index.htm| accessdate =2008-01-13 }}</ref> 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 centers of Ayyavazhi|worship centre of Ayyavazhi]].<ref name="Ponnu Ayyavazhi followers" /> Apart from the listings from the religious headquarters (though it is evident that Ayyavazhi followers are spread across the India from university papers)<ref name= "Poulose:Spread of Ayyavazhi" /><ref name="Ponnu Ayyavazhi followers">R.Ponnu, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', p. 100.</ref> there are no official figures for the number of followers of Ayyavazhi because they are considered [[Hindu]]s in the census.
==See also==
{{Sisterlinks|Ayyavazhi}}
* [[Ayyavazhi and Hinduism]]
* [[List of Ayyavazhi-related articles]]
* [[Bengal Renaissance|Hindu Renaissance]]
* [[Eastern religion]]
* [[Dharmic religions]]
* [[Religion in India]]
* [[Hindu denominations]]
== Bibliography ==
<div class="references-small">
* 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 1&2), 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. Vivekanandan([[2001]]), ''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'', [[London Missionary Society|LMS]] Press, Nagercoil.
* M.S.S. Pandiyan([[1992]]) ''Meanings of 'colonialism' and 'nationalism''': an essay on Vaikunda Swamy cult, Sage Publications
* Vaikundar Seva Sangam ([[2002]]), (An organisation) ''Ayya Vaikundar 170th Avathar-Special Edition'', 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
* Dr.M. Immanuel ([[2007]]), ''Kanniyakumari: Aspects and Architects'', Historical Research & Publications Trust, Nagercoil, ISBN 978-81-901506-2-0
</div>
==Notes and references==
<div class="reflist4" style="height: 260px; overflow: auto; padding: 3px; border:2px solid Seashell; background: WhiteSmoke" >
[[Image:P ayyavazhi.svg|60px|right]]
{{reflist|2}}
</div>
==External links ==
* [http://ayyavazhi.org/ www.ayyavazhi.org - Ayya Vaikundar The Spiritual light]
* [http://www.vaikunt.org/AyyaVaikuntar/ayyavazhi.htm www.vaikunt.org - Ayyavazhi]
* [http://www.ayyavaigundar.org/avatar.htm www.ayyavaigundar.org - Avatar]
* [http://www.nairs.org/?a039 www.nairs.org - Views on Vaikundar as a saint]
* [http://www.nandhi.com/pictplunge.htm www.nandhi.com - Ayya Narayana]
* [http://www.ayyaundu.org/index.html www.ayyaundu.org - Siddantha of Ayyavazhi]
* [http://www.indianetzone.com/6/ayyavazhi.htm www.indianetzone.com - Ayyavazhi : An Overview]
* [http://www.ayyavaikuntar.com/Mainpage_HomePage.aspx www.ayyavaikuntar.com - Ayya Vaikunda Pathi]
* [http://vaigundaa.com/avathaaramagimai.htm www.vaigundaa.com - Summary of Incarnational activities of Vaikundar]
{{Ayyavazhi large}}
{{Hindu reform movements}}
{{Religion topics}}
[[Category:Ayyavazhi| ]]
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[[gu:અય્યાવળિ]]
[[hi:अय्यावलि]]
[[it:Ayyavalismo]]
[[kn:ಅಯ್ಯಾವಳಿ]]
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[[mr:अय्यावलि]]
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[[pl:Ayyavazhi]]
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[[ru:Айявари]]
[[sa:अय्यावलि]]
[[simple:Ayyavazhi]]
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[[ta:அய்யாவழி]]
[[te:అయ్యావళి]]
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