'Ayyavazhi' ()(
Tamil:அய்யாவழி ''
[1] -''"Path of the father"'') is a
dharmic belief system
[ Arisundara Mani's ''Akilathirattu Ammanai Parayana Urai'' Chapter 1, Page 4. ] that originated in
South India in the 19th century.
[ Tha. Krishna Nathan's, ''Ayyaa vaikuNdarin vaazvum sinthanaiyum'',(Tamil), Chapter - 4, page 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'.) ] It is conceived as a
monistic[2] religion,
['Daily Thanthi',(4/3/2006) ''Nagercoil Edition'', Page 17:"இது குறித்து 'அய்யாவழி சமயத்' தலைவர் பால.பிரஜாபதி அடிகளார் (suggesting Bala Prajapathi Adikalar as the head of 'Ayyavazhi religion') வெளியிட்டுள்ள அறிக்கையில் கூறியிருப்பதாவது..."]['Thamil Murasu',(4/3/2006) ''Nagercoil Edition'', Page 3:"இதையொட்டி குமரி மாவட்டம் சாமி தோப்பில் 'அய்யா வழி சமய' மாநாடு (the conference of 'Ayyavazhi religion') உள்பட..."] although in Indian censuses and in government surveys the majority of its followers declare their religion to be Hinduism,
[3] so it is also considered to be a Hindu sect.
[4] Although the religion is strongly related to Hinduism, its theologians,
[5] several newspapers,
[6][7][8][9] magazines,
[11] and some academics
[12] consider it a separate religion. Certain groups outside Ayyavazhi also recognize it as a separate religion, including some social,
[13] as well as religious,
[14][15][16] faculties.
Though Ayyavazhi followers are spread across India,
[17][18][19] they are primarily present in South India
[20] and highly concentrated in Tamil Nadu
[21][22][23][24][21] and Kerala.
[26][27][28][29][30][31] The number of practitioners is estimated to be between 700,000
[32][33][34] and 8
million,
[35][36] although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses.
The university paper cited here 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.[37][38] Ayyavazhi's fast growth in its first century was noted by
Christian missionaries in the mid-
19th century.
[39] Vaikundar's activities, and the gathering of a large crowd of followers, created a
reformation and
revolution in 19th century
Travancore[40] and
Tamil Society[41] and surprised the
feudal social system then in place in
South India.
[42]
Ayyavazhi is centered on
Ayya Vaikundar's life and teachings, and its ideas and philosophy are based on the holy texts ''
Akilattirattu Ammanai'' and ''
Arul Nool''. According to these,
Ayya Vaikundar was the
Manu avatar of
Trimurthi. Although Ayyavazhi shares many ideas with Hinduism in its mythology and practice, it also differs considerably, especially in its concepts of "Good vs Evil",
Dharma etc.
[43]
Ayyavazhi first came to public attention in the
19th century as a
Hindu sect.
[44] On the one hand, it shares many ideas with Hinduism, while on the other, it regenerates several concepts found in Hinduism. Those who consider Ayyavazhi a separate religion classify it as a
Dharmic religion because of its centrality on
Dharma,
[45] though the ultimate aim of Ayyavazhi dharma lies on an ideal
Dharma Yukam which has been compared to
Abrahamic ideas on
heaven.
[46]
Etymology
The exact origin of the name ''Ayyavazhi'' is not known, though there are many views on the subject, and many different implications in the phrase. The various theories on its derivation include:
★ 'Ayya's path' - from the direct synonymous derivation, which takes Ayya as a noun ''(naming word)'' of
Ayya Vaikundar.
[47]
★ 'Path of Father' - from the local spoken-Tamil language ''Ayya'' (father) + ''vazhi'' (path). This meaning, derived from Tamil, is most commonly used as '
ayya', and means ''dear father''.
[48]
★ 'The ultimate truth of Master'
[49] - from
Tamil ''Ayya'' (Master) + ''vazhi'' (the ultimate truth) is derived from the literary usage of the words.
★ 'Religious system of Guru' - from Tamil ''Ayya'' as (
Guru) + ''vazhi'' (religious system - ''vazhibadu'' in Tamil).
★ 'Way of attaining the sacred feet of God' - ''Ayya'' as (God) + ''vazhi'' (way to unify)
The
synonymous versions of the phrase are virtually unlimited, because the usage of the word ''Ayya'' in Tamil varies widely. It is used to convey the words ''father'', ''guru'', ''the superior'', ''a person of dignity'', ''respectable one'', ''master'', ''the king'', ''the teacher'', ''preceptor'', etc. The word ''vazhi'' in Tamil can mean ''the way'', ''a course of conduct'', ''manner'', ''method'', ''mode'', ''cause'', ''antiquity'', ''succession'', ''religious system'', ''reason'', and so on.
Beliefs
Followers of Ayyavazhi believe in
reincarnation and the following Dharma Yukam, which is the eighth and final yukam, in which Ayya Vaikundar will rule the world with
the Santror.
[50] However, they condemn the Indian
caste system.
[51] They also reject the use of standard Hindu ''
murti'' in worship. However, as a point of focus, a non-anthropomorphic symbol had been introduced to be used as a point of devotional and meditational focus.
[52] This symbol, the
Elunetru, which is placed in the
Palliyarai, is considered 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
[53] which implies, ''"God is yourself (or) God is within you"''
[54][55] suggesting an idea about
God similar to
Advaita 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.
[56] While some claim that the beliefs of
Akilattirattu are related to
Dvaita and
Vishishtadvaita, Ayyavazhi endorses the concept of
Ultimate Oneness.
[57]
Followers of Ayyavazhi differ from other Hindus in that they recognize a
Satan-like figure,
Kroni, who is the primordial manifestation of evil and who manifests in various forms, (for example,
Ravana and
Duryodhana) in different ages or
yugas. God, as
Vishnu, becomes incarnate in his
avatars, including
Rama,
Krishna and eventually
Ayya Vaikundar, to destroy the foremost evil.
[58]
Kali, the evil spirit of
Kali Yuga, is said to be omnipresent in this age and this is one of the reasons why the followers of Ayyavazhi, like other Hindus, believe that the current yuga, Kali Yuga, is decadent. This evil spirit is been destroyed by Vaikundar and transform the world to
Dharma Yukam the 'world of rightiousness'
[59]
Charity is Ayyavazhi's primary mission and
Anna Dharmam (offerings of food) can be seen in Ayyavazhi centres of worship at least once a month.
[60]
Teachings and Impact
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 the disciples whose works feature in the
Arul Nool. Like
Dharma, the other teachings of Ayyavazhi are twofold, sociological and mystical. Social teachings are primarily concerned with eliminating inequality and discrimination in
society, while the
mystical teachings are devoted to revealing divine knowledge. The teachings encourage a close relationship with God, rather than one of fear. Followers are encouraged to refer God as ''
Ayya'', "dear father", and thus to strengthen their intimacy and affection towards God.
[61]
Ayyavazhi on its social teachings clearly and explicitly condemns the
caste system.
[62]
It also served from its beginning as an institution for social reform, particularly in the area of
Travancore. Travancore was noted for its unusually strong caste system culture.
[63]There, in addition to the
untouchables which is to be found throughout India, they also had groups of people who were regarded as the "unapproachable" and "unseeable".
[64][65] In this social contest, the intermingling of the castes brought about in Ayyavazhi centres was one of the vital elements in the transformation of that society.
[66]
From the beginning, Ayyavazhi has also taken strong stands against political oppression. This is perhaps most clearly indicated in the characterizations of the Thiruvithkanur king as Kalineesan, (one who is caught hold by
Kali) and of the British as
Venneesan (the white neesan) sociologically.
[67][68]Sociologically speaking,
Ayya Vaikundar was the first
[69] to succeed as a social reformer
[70] in launching political struggle and social renaissance combainingly
[71] in the country.
[72] Also, Ayyavazhi has from the beginning displayed sympathy for the laboring classes, and opposition to the often excessive taxes they were forced to pay.
[73] In fact, three full pages of the ''Akilattirattu Ammanai'' are devoted to the issue. This includes a verse saying "Whoever makes an earning, let him rule over it and no one need be lightened of another.
[74] In addition it also created many social changes in then southern India impinging the society highly so that several social and
Self-respect movements broke out such as ''Upper cloth agitation'',
Temple entry agitation and movements of
Narayana Guru[75] and that of
Ayyankali etc.
[76]
Ayyavazhi mystics highly focus on supreme oneness.
[77] In the midst of all variations the theology always maintains this oneness sharply. And the teachings goes that, the evil of
Kali is the one which blocks that ultimate or supreme
oneness prevailing between individual souls and the universe, and gives an individuality and extreme
pride to each souls and make them departing from the quality of the supreme oneness and motivating against it.
[78] The 'over-soul' or the supreme soul, Ekam is termed as the whole existence with change less nature, which is viewed by individual souls as, 'one which undergoes different changes with respect to '
space and time' because of the evil force,
maya influencing them.
[79]
All creations are evolved from this Ekam, the supreme consciousness.
[80] So all the qualities of Ekam are within each souls, which evolved from it. So individual souls are related to
Ekam, the universal
consciousness. It also says that every souls as reflections or mirrors of this supreme and absolute,
Ekam.
[81] This is the spiritual meaning of the
mirror worship in Ayyavazhi. So far human and all other souls are restricted to the limits of the evil
Kali, individual souls are not eligible to attain the supreme bliss and so this souls are considered secondary to Ekam the supreme
soul. Once a soul overcome the influence of
maya it gets unified with
Ekam. Its individuality is no more and thereby it's Ekam.
[82] On the other hand this supreme
consciousness is termed as
Paramatma (over-soul). By this personification,
God is the taught to be the 'Husband' while all other souls are his consorts.
[Ari Sundara Mani, Akilathirattu Ammanai Parayan Urai, Ayya Vaikundar Thirukkudumba Pathippakam, Page 534] The
Thirukkalyana Ekanai in
Akilam fifteen symbolises this clearly as if God (Ekam) is marrying or unifying into himself the individual souls.
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.
[83]
History
Main articles: History of Ayyavazhi
Ayyavazhi began to be noticed initially by the large number of people gathering to worship
Ayya Vaikundar at
Swamithoppe, the then ''poovandanthoppe''. The
Thuvayal thavasu which was conducted in 1840 is considered as the period of origin of Ayyavazhi as an alternative religio-cultural phenomena.
[84] The majority of the followers of Ayyavazhi were from the marginalised and poor sections of the society.
[85] They began to function as a distinct and autonomous society and gradually, they identifyied their path with the phrase 'Ayya vazhi'.
[86]For the Christian missionaries it posed a great challenge in their proselytising mission from its inception.
85 Although the majority of these followers were from the
Chanar cast, it is evident that a large number of people from other castes also followed it.
[87]
By the middle of nineteenth century, Ayyavazhi had come to be recognised as a separate religion, deep rooted in the region of South
Travancore and South
Tirunelveli.
[88] The growth in its number of followers had increased significantly from 1840s.
85 Around the closure of the third quarter of the
19th century Swamithope began to be considered as the headquarters of Ayyavazhi.
[89] After the death of Vaikundar, Ayyavazhi was spread on the basis of his teachings and the religious books ''Akilattirattu Ammanai'' and ''Arul Nool''. The five
Citars, who were the disciples of Ayya Vaikundar, and their descendants travelled to several parts of the country and carried the mission of Ayyavazhi.
[90] Meanwhile the
Payyan dynasty started administration of
Swamithoppe pathi,
[91] while other Pathis came under the administration of the followers of Ayya.
[92] Hundreds of
Nizhal Thangals (places of worship) were built across the country.
[93]
Currently
Bala Prajapathi Adikalar, one of descendant of Payyan dynasty is considered as the leader of Ayyavazhi.
[94] He has laid foundations for a large number of Nizhal Thangals through out
South India.
[95] And now considering the growth of Ayyavazhi the day of incarnation of Vaikundar,
Ayya Vaikunda Avataram was declared as a holiday by the government for the districts of
Tirunelveli[96] and
Tuticorin from the year
2006,
[97][98] while the district of
Kanyakumari was announced as a holiday from
1994.
[99]
Scriptures and holy places
The holy books of Ayyavazhi are the
Akilattirattu Ammanai (often called as
Akilam)
[100] and the
Arul Nool, and they are the source of
the religion's mythology. The internal evidence states that the ''Akilattirattu Ammanai'' was written down by
Hari Gopalan Citar[101] by hearing the contents of Akilam told by
Narayana to his consort
Lakshmi.
[102] The secondary scripture Arul Nool was a composed one which includes various books which are believed to be written by
Citars and Arulalarkal (one who get possessed by divine power).
[103] It contains the prayers,
hymns and instructions for the way of worship in Ayyavazhi,
rituals,
prophesies and also many acts.
103 But there is no definite history for it. All these texts are compiled in
Tamil language.
[104]
To the Ayyavazhi devotees, there are seven holy places, called
Pathis, with "
Panchappathis" being the most important.
[105] The temple of
Swamithoppepathi is the headquarters of the Ayyavazhi.
[106] The
Vakaippathi, where 700 families were sent to
Thuvayal Thavasu by
Vaikundar was accredited as a
Pathi in
Akilam although this site has no direct association with the activities of
Vaikundar.
[107]
There is a serious disagreement within the followers of Ayyavazhi as to the holiness of some of the places of worship. The
Avatharappathi in
Thiruchendur was accepted by the book ''Akilam'' as a Pathi. Akilam refers to it as '' 'Chenthur Pathi' ''. But as some of the followers believe that the place at which the present temple is located is not the exact place where Ayya Vaikundar incarnated from the sea, they disagree with the rest of the devotees. There are also some followers which strongly object Thiruchendur as a Pathi though they accept it as a secondary holy site. The list of Pathis announced by the headquarters of Ayyavazhi does not include
Avatharappathi.
[108] Also, an attempt is made to kill Vaikundar at
Marunthuvazh Malai by adding poison to milk.
[109] More over,
Ayya Vaikundar is said to be penanced here. So the
Marunthuvazh Malai (''Vaikunda Pathi'') is also considered as a
Pathi.
[110][111]
Symbolism
The
Sahasrara, symbolised in Ayyavazhi as ''Lotus carrying Namam''
The symbol of the Ayyavazhi is a
lotus carrying a flame-shaped white 'Namam'.
[ Tha. Krushnanathan's ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Thinai veliyeetagam, Page 108. ] The lotus represents the 1,008-petalled ''
Sahasrara'' (in
Tamil, ''Ladam'') and the Namam represents the ''Aanma Jyothi'' or ''
atman''.
Both of the Ayyavazhi scriptures
[112] [113] refers to Thirunamam, but not the Lotus. But inturn the symbol is considered as the ideological summary of Akilam. But this symbol is in practise from the mid 20th century.
[114]
Since the
Sahasrara is symbolised as
Lotus, no stem is drawn for the lotus. Also a new architecture is been developed in constructing
Nizhal Thangals where the inverted Lotus petals (as in sahasrara) is used as a design over the roof.
[115]
The mythical narration of akilam about the eight
yugas is often viewed philosophically as eight
chakras.
[116] The first
Neetiya Yukam as
Bindu and the final state of absolute bliss,
Sahasrara is said to be the
Dharma Yukam. In this series the, energy of
consciousness of oneself is to raised from
Bindu (Neetiya Yukam) to the final Sahasrara (Dharma Yukam) to experience the absolute 'bliss'.
[117] The reigning power in the final
Dharma Yukam(Sahasrara) is
Ekam or the supreme absolute.
and so, the Ayyavazhi's symbol seems to be derived from
Akilam. And the symbol of Ayyavazhi, '
Lotus with
Namam' shows it;
Vaikundar is been experienced in
Sahasrara.
As per
Hindu legends this
Sahasrara chakra has'' '1000 petals' ''.
[118] But in Ayyavazhi symbolism it was considered as 1008. In
Akilam or
Arul Nool there are no verse to indicate '1000' but quiet commonly the number '1008' is mentioned. Also the incarnational year of
Vaikundar is 1008 M.E. Backing these scriptural identities, 1008 petal lotus is followed in Ayyavazhi symbolism.
116 Besides this there is also some other symbols including
Vaishnavite ' ''Triple Namam'' ',
Conch etc are also used in Ayyavazhi.
Worship centres
The followers of Ayyavazhi established ''
Pathis'' and ''
Nizhal Thangals'', which are centres of worship and religious learning in different parts of the country.
[G.Patrick (2003), ''Religion and Subaltern Agency'', University Of Madras, Page 116-117] They served as centres for propagation of the beliefs and practices of Ayyavazhi.
There are thousands of Nizhal Thangals
[119][120] throughout India
[18][19] mostly in
South India.
[123] As per another statistics there are more than 8000 worship centres in
Tamil Nadu and
Kerala alone.
[29] Since Ayyavazhi is not organised,
Swamithoppepathi serves, religiously as the headquarters of all. Generally speaking, the Pathis earns more importance among the worship centres.
s were the important centres of congregational worship, being relatively bigger structures. They obtain their significance from the fact that
Ayya Vaikundar and his activities were historically associated with these centres of worship.
They are seven in number.
Since Ayyavazhi is not an organised religion the
Swamithope pathi though considered as religious head-quarters, it officially does not control the rest of the religious centres. All Pathis, except Swamithope pathi are managed by independently formed village or other committees.
[125]
Nizhal Thangals, compared to
Pathis generally were simple small structures built for the purpose of worship and for learning the teachings of Ayya Vaikundar. They served also as centres of education during the early days.
[126] Food and shelter were offered to the needy in these centres.
[127] Some of them were established when
Vaikundar was alive.
[128] Even now charity is one of the main activities conducted in these centres.
[129] The
LMS Reports of the mid-nineteenth century too speaks in abundance about Nizhal Thangals.
These centres are considered abode of
Dharma. The
Nizhal Thangals formed an important institution in the socio-religious life of the people of Ayyavazhi.
Religiosity — Study circle
It is difficult to give a clear-cut listing to Ayyavazhi concepts because of the relation the Ayyavazhi scriptures maintains with the
Hindu scriptures. On one hand Akilam outputs a view that the central themes of the previous scriptures are churned-out and are assembled in it and on the other hand is says that
Kaliyan destroy the
vedas and
Shastras and also performed several additions to the previous scriptures at the beginning of
Kali Yuga and hence the Akilam is given to mankind.
[130] These both view points give the view of Akilam on Hindu Scriptures, and place them as reasons for rejecting them.
Many of the deep-thinkable philosophical concepts are merely mentioned with their names in
Akilam and the describtion is left to be found from somewhere so, it is unavoidable to refer Hindu scriptures for undergoing a religious study on
Ayyavazhi theology.
[131]
The 96 properties of Human body,
Tatvas is just mentioned in Akilam while saying about the qualities and features of
Kaliyan.
[132] It is essential to understand each and every one of the 96 tatvas to understand about Kaliyan. But since Akilam have no different view in this matter from Hindu scriptures, it was left to be gathered from there.
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 have quoted and the rest is left to be found from there, then that particular conception is accepted as in Hindu scriptures for religious studies. But when the idea of a particular notion of Akilam differs very much from
Hindu scriptures, that particular thing is deeply described.
[133]
Ethics
The 'ethics of Ayyavazhi' are found throughout the primary scripture,
Akilattirattu Ammanai.
[134] They are also integrated with the meta-narrative
mythography. However, regarding ethics, some parts in
Arul Nool is considered as an accumulation and
prophecy of the core concepts found in Akilam.
[135] In Akilam, the ethical abstracts are pointed out as "told by God" at several places at different situations to lesser god-heads,
devas,
saints etc. when asked by them.
The Flagmast of
Swamithoppe with Ayyavazhi symbol at the top
is the primary virtues of Ayyavazhi. This shows separately that how the 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. And in turn how the nature and the divine beings protects the society which follows the Neetham. This Neetham is found in
Akilam as saying how the people of early age lived in detail.
Chastity and 'life in ultimate union with nature' form the central theme in Neetham. It was derived from there as an ethical form that is to be followed. As in Akilam,
Vinchai is the rules and regulations provided by God (
Narayana) to
Vaikundar. Three such Vinchais are there. Though this was found as regulations provided by the Father, Narayana to the Son Vaikundar, it was considered that many of the acts found there fits also to humans and to be followed by human to improve their moral code. The first ''Vinchai of Tiruchendur'' forms the largest ethical accumulation found in Akilam.
134 To an extend, the Dharmic teachings in Ayyavazhi are also considered as ethics.
Charity in sociology and '' 'attempting to realizing the ultimate truth of oneness' '' in spiritual are the ethical codes under
Dharmic teachings.
Akilam also gives separate ethics for
Devas also. Also it is notable that the Ayyavazhi ethics undergo a vast deviation from the
incarnation of Vaikundar since an universal change took place then. Over all, as the foremost ethical code, people are advocated to overcome the evil force
kalimayai, with the weapon of love, forbearance and
peace since
kali as maya, is ruling 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. It was believed that many portions of
Arul Nool are lost. The
Sivakanda Athikara Pathiram here is the section specially dedicated to teach the ethics. The rituals, especially
circumambulations are told to be followed to wash-out the sin committed related to
immoral thinkings.
Santror - The Subjects
The Santror are the seven boys who were made to born by using the seven seeds from seven upper worlds, by
Thirumal, to the Seven virgins through their instrumentality, according to
Ayyavazhi mythology. They were born in the
Ayodha Amirtha Vanam. Their lineage to be started at the end phase of
Dharma Yukam and continued through the
Kali Yukam. In ideological sense it additionally represents one who lives with dignity. But in turn,
the Santror are the subject of the religious vision of Ayyavazhi.
[136]
There is both a religious and a social category in its connotation.
Today most of the followers emphasise more on the religious dimension of this category than the social.
[137] They give it an inclusive character and universal reach to mean anyone who is noble,
[138] as the literal meaning of the
Tamil word would have it, and anyone who believes in the vision of Ayyavazhi. However, the concept, as it occurs in
Akilattirattu Ammanai is more specific, with a considerable importance attached to the social dimension of it, without, however, ruling out a space for universal connotation.
[139] In its specific and social reference, it refers Chanar (those who have the ability to see 'the invisible' constantly).
139
Since
The Santror was mentioned as the first inhabitants of the
Kali Yukam in
Akilam, this view rightly fit to the early 'Chanars' who were called by the Arabs as "Al Hind", and known in Biblical times as the "People of Five Rivers", and now scattered with more than 250 branches through-out the world.
[140]
The roll of
Santror in
Kali Yukam is to assist and to follow
Vaikundar on destroying the evil force of
Kali. 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.
God
Main articles: Ayyavazhi theology
The
theology of Ayyavazhi differs from other
monistic religions.
[141] It speaks of Ekam, the ultimate Oneness from which all that which exists formed. It also speaks of an
oneness that exists behind all differences. The
Ekam itself is remaining unaffected by maya deep inside every changeable matters as an
absolute constant. So as per the theology, God is, in the highest sense, one, formless,
infinite, genderless, beyond ''Time and space'' etc. Also, it's notable that the term Ekam in
Tamil gives simply the meaning, ''"one and the incomparable supreme"''. This is some sort of monistic definition about god from Ayyavazhi theology.
Narrating through
mythology, ''Sivam'' and ''Sakthi'' evolved from
Ekam. The ''Natham''(voice),
Trimurthi, other lesser gods and all the universe further evolved.
Siva is considered to be the supreme power till
Kali Yuga. For a series of reasons,
Vishnu is considered to be the supreme from the advent of Kali Yuga. Then from the incarnation of
Vaikundar, again the powers of all god-heads, including
Vishnu is transformed to Vaikundar. Also Ekam, the supreme power take a place within Vaikundar and hence for the present age, Vaikundar is said to be the only worshippable and supreme power. But on the other hand this supreme oneness (Ekam) itself is said to be created by Vaikundar, who is a personified universal power. Regarding this, Ayyavazhi is more
monotheistic than a monistic. But no other god-heads, even the Father of Vaikundar,
Narayana hasn't gained an equal or greater status than
Ekam.
In Ayyavazhi mythology,
Kroni was personified as a
devil, and was fragmented into six and was finally destroyed by a final judgement which is followed by the god-ruled
Dharma Yukam. This narration gives some dualistic dimension to
Ayyavazhi theology. But since the teachings of
Arul Nool and since the final fragament of Kroni is said as '
Kalimayai' (the evil spirit) it was commonly accepted that the destruction of
Maya is symbolised in such a way,
[142] which contrast the
dualistic view on Ayyavazhi. Apart from all these, there are also separate quotes in Ayyavazhi scriptures which give
pantheistic and
panentheistic definition to Ayyavazhi theology.
Rituals
Main articles: Ayyavazhi rituals
A '' 'churul' '' kept prepared to be offered for Panividai
In addition to the philosophical concepts and
mythology, the rituals of Ayyavazhi evolved in their own way. Most of the rituals have both different operational and historical meanings.
[143] Historically, the rituals were used or viewed as an attempt break the case based inequalities previled in the then society 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,
['T.Krishnanathan'(2000), ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Thinai Veliyeettagam, Page 93-96.] and unifying various castes through Muthirikkinaru.
[144] But they reveal on the other hand, high philosophical ideas preached in a ritual language.
The
Muthirikkinaru and
Thirunamam is treated religiously as if the '' 'Patham and Namam' '' of it has the power to heal all sorts of mental
[145] as well as physical illness.
[146] Thuvayal thavasu is suggested to be followed as a training to reach the ultimate aim of
Dharma Yukam.
[147] The
usage of head-gear as the crown to reveal that 'all are kings', visualising some sort of
ideology similar to advaita. Also Ayyavazhi scriptures succeeded very much in making understand this commonly unsensible things (Philosophical ideas) to the common mass. The individual rituals and symbols, the unique features of worship, the ecstatic mode of religiosity, and the ritual healing - all these elements of the ritual corpus of Ayyavazhi contributed to the formation of an emancipatory ideation and a social discourse. It attempts to uplift and treat the disenfranchised.
Another important thing to be noted is the
alternative phrases religiously used in Ayyavazhi universe different from
Hinduism to represent certain practises.
Inclusiveness and exclusivity
This formula of
inclusiveness and
exclusivity as applied in the religio-cultural universe of Ayyavazhi is unique, since both the theories and mixed-up in Ayyavazhi. The inclusive theory accepts the views of different
religions for a certain period of time, and from then onwards
exlusively rejects all of them in its narrative.
Ayyavazhi accepts different
God-heads of several religions such as the concept of '
Allah' and almost all God-heads in
Hinduism.
[Tha. Krishnanathan(2000), ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Page 61-65.] 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.
But due to the advent of
Kaliyan and because of the
cruel nature of his boons, for the first time the supreme divine power,
Ekam incarnates in the world as
Vaikundar and so all the God-heads and previous
scriptures had lost their substances. So after the time of Vaikunda
avatar,
Vaikundar was said to be the only worshippable God and hence, the
theology of Ayyavazhi was channeled towards exclusivism. Also the manner in which
Akilattirattu Ammanai treats the scriptures of different religions is complicated. Akilam says that Vaikundar was the one who incarnates as
Jesus and so it accepts Christ,
but it did not recognise The
Bible. It says that the Bible was created with the intention of man.
[148] Likewise,
Akilam accepts that the term '
Allah',
but it rejects the religion of
Islam and its ideas. As a whole it rejects 'creation of religions' mainly for their inequalities and tentions between them.
[149] Ayyavazhi accepts various
incarnations in Hinduism but rejets the
Hindu scriptures. Though it accepts
Vedas,
[150] later since
Kaliyan had bought the Vedas as boon it lost its substance by the advent of
Kaliyan.
It also says that he (Kaliyan) had performed several additions and had hidden several contents of them. And hence God incarnated as
Vaikundar. So for the present age,
Akilattirattu Ammanai is the only 'Book of Perfection'. By this Ayyavazhi rejects all other scriptures and follows only Akilattirattu Ammanai.
Shamanism
Main articles: Shamanism in Ayyavazhi
Shamanism is still in practise in some worship centers.
[151] Some believe that through the words of these possessed persons one could be able to know what God tells about him or herself or their activities. As part of shamanic practice, they exhort the people on various matters, practiced divination (''Kanakku'') to discern the causes of sickness and misfortunes, and 'foretold future happenings'. The Akilattirattu Ammanai seems to have recognizes shamanic acts of worship. A quote in Arul Nool reads, "For imparting knowledge and making things clear, I kept those who practice divination in the temples."
[152]
Though shamanism was practised in Ayyavazhi, it was accepted by the
scriptures only as an ignorant way of worship (beginning stage in
worship) or the initial way to teach a beginner the
metaphysics. But on the other hand, this shamanic actions in the
worship centers of Ayyavazhi is quite often criticised by a large number of followers. Commonly it was believed that in 'Ayyavazhi possessions', the possessed person use to sit in the
Padmasana posture and simply utter or speak to the audience instead the 'posed' person use to stand and dance, as now in practise. This act of 'standing and dancing' is mainly criticised seriously almost universally by Ayyavazhi followers.
Also,
Akilam says about a false deity which was sent to the world by
Narayana after
Vaikundar attained
Vaikundam. It also states that this ''False deity'' use to say, '' "I am Vaikundar, I was the one who married the deities and unified into myself." '' Also this false deity show many magic practices and also many miracles. Some people use to compare the shamanic actions to that of False deity. They cite several quotes from Ayyavazhi scriptures for their criticism. But with a different point of view the supporters of shamanism give different synonymous outputs for the quotes and strengthen their stands.
There is also a belief that ''Mudisoodum Perumal'' is a shaman, within whom
Vaikundar was a divine power. Though this even was commonly not accepted, some theologians refers to some quotes in
Akilam and
Arul Nool to support their claim.
Mythology
Main articles: 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.
[153] It moves around three axiomatic typologies, namely
Santror,
Kali Yukam and
Dharma Yukam, placing their base on the concepts and events of previous yugas which are associated also with
Hindu mythology. The basic concepts give a symbolic vision which is at once
religious and
social.
[154]
It is closely linked to that of
Hinduism. Akilam talks about the previous yugas and the advent of Kali, shares some events, mythical characters, and concepts with Hinduism, many of whom were engendered in different form. The number of Yugas and Avatars differs in Ayyavazhi from Hinduism. The personification of the entity of Evil,
Kali is unique to Ayyavazhi, and not found in Hinduism.
Akilam says that the true concepts were destroyed, so that all previous scriptures had lost their substances due to the advent of Kali.
[155]
The book also speaks of God incarnating in the world in the Kali Yukam (the present age) in order 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,
[156] Wearing of Headgear during worship,
[157] Thuvayal Thavasu
[158] all were noted in history.
::::
★ Chakras:- The yugas assumed as chakras above, is one of the philosophical views and is not mentioned directly so in Akilam.
Though there are quotes in
Arul Nool to 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 which 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.
The utopian formula
The Ayyavazhi proposes an emancipatory utopia under the banner of
Dharma Yukam.
[159] The basis of the belief is that
Ayya Vaikundar had come to establish and rule over the Dharma Yukam in the place of
Kali Yukam by sentencing
Kroni to hell by the final judgement to him.
[160] The Dharma was taught 'to uplift the poor' and the result of that will be the Dharma Yukam.
Unlike in
Hinduism, Ayyavazhi scriptures says about eight
Yugas, and the final Dharma Yukam is said to be ruled over by Vaikundar as the everlasting king.
[161] There were no signs of circular conception with this eight yugas as in Hinduism.
[162] It presents a linear conception of time in Ayyavazhi by narrating Dharma Yukam beyond time and space.
[163]The circular conception of time was an essential ingredient of the theories of
karma and rebirth. But Ayyavazhi seems to approve this karma and rebirth but place Dharma Yukam after completing or beyond all these. About Dharma Yukam, it was said that, "a reign ruled without the discriminations of
caste creed and
race". Ayya Vaikundar was said to rule along with the
Santror and Seven Virgins as one.
[164]
Phenomenology
''
Akilam'' points out its basis as an ideological regeneration of
Hinduism in the form of an entirely new religious ideology.
[165] But today most of the followers of Ayyavazhi address
Vaikundar merely as the incarnation of
Vishnu. Likewise most of the Nizhal Thangals were called as 'Narayana Swami Pathi' similar to Hindu,
Vaishnavism. Most of the followers also worship
Kali and folk deities not included the ideas based in Ayyavazhi scripture.
[Vaikundar Seva Sangham's, (An organisation) (2002), ''Ayya Vaikundar 170th Avathar-Special Edition'', The activities of Nizhal Thangals, Page 2-4.]
Some followers of Ayyavazhi include Ayya Vaikundar as part of the ten
avatars of Vishnu as
Kalki, and some denominations strongly advocate
moksha, the personal liberation though it is not stated in Akilam. Some even reject the
Ayyavazhi Trinity conception in Ayyavazhi and believe
Narayana to be the supreme Universal power.
[166] The unique monotheistic belief which is the central theme of Ayyavazhi is completely unknown among most of the followers today.
Deviating far away from the strict
monotheistic teachings of
Akilam, some thangals provides ''panividais'' for other lesser gods too.
The Ayyavazhi's spread among the common people was mainly due to the practice of
Shamanism. The only sign to distinguish the practitioners of Ayyavazhi is they wore
Thirunamam (the sign on their forehead).The Nizhal Thangals is identified by the presence of Mirror in the
Palliyarai. All the rest are the same as Hinduism, deviating from the original theme of Ayyavazhi. 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.
[167]All these philosophical, ideological and religious variations in the society of Ayyavazhi makes them hard to be identified as a religion and instead mistook them as an offshoot of Hindu tradition.
Hinduism and Ayyavazhi — Relation
Main articles: Ayyavazhi and Hinduism
The
Hindu and
Ayyavazhi ideology is closed tied to each other. The place where Ayyavazhi and
Hinduism differs was, from the advent of
Kali yuga.
Akilam says that till
Kali Yuga the
Vedas and all other
Hindu scriptures remain with divinity. Each of the
gods in Hinduism also remain with all their powers. But from the beginning of
Kali Yuga they and all their virtues collapsed.
[168] One because of the fact that
Kaliyan bought all the Vedas and the powers of all God-heads as boons from
Siva, the then supreme of all
Devas.
[169] So all Gods and the scriptures have to obey him. Secondly, Kaliyan performed several additions to the true
scriptures for his comforts and so it couldn't be identified that, which parts of them are genuine.
So for this time, all true scriptures had gone awry and the god-heads get bounded to Kaliyan and remain unhelpful to the people and save from them from the sufferings. On the other hand, there in
Kailash, Siva believing the words of
devas, created Kaliyan without discussing to
Vishnu, who was one among the
Trimurthi and he who had the responsibility to destroy the Kaliyan as per the previous deeds.
[170] So
Vishnu refuse to took birth in the world to destroy Kaliyan.
[171] So
Siva and
Brahma surrendered all their powers to
Vishnu.
[172] Till this event, Siva is the supreme power as per
Akilam. This is a theological idea similar to
Saivism, where Siva is supreme to all. But from now onwards
Vishnu was 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 till the incarnation of
Vaikundar. From there it changes further.
During the incarnation, Vishnu himself can't incarnate directly in the world to destroy Kaliyan, since he had
bought as boon, the power of
Devas including Vishnu's. So
Lekhsmi and
Vishnu united inside the sea and take the Power of
Ekam, the supreme oneness and give birth to a child,
Vaikundar.
[173]
And from now onwards all the powers was again handled over from Vishnu to Vaikundar inside the sea. And also Siva and Brahma forms a part within
Vaikundar along with Vishnu.
[A. Arisundara Mani(2002), ''Akilathirattu Ammani Parayan Urai'', Page 288-289] 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 other as the father of Vaikundar, remain inside the sea and regulating Vaikundar.
Since Vaikundar is given birth, by assuming the Power of
Ekam, Vaikundar is supreme to Vishnu and all other God-heads, though
Narayana pays the role of Father to Vaikundar. But on the other hand
Vaikundar had to obey the order of Vishnu, since Vaikundar was given birth to do the work of
Vishnu, which he coudn't do.
Also as told earlier, since
Kaliyan bought all
vedas, power of God -heads, etc as boons God cannot incarnate in the world so as the privious times and as per the existing rules and regulations. So a total universal transformation on — the power relation of god-heads, the rules of scriptures, the dharmas etc took place. Meanwhile all old-scriptures, gone awry. So, God incarnated as
Vaikundar with a new set of rules and with unique importance. Since the
Kaliyan spread in the world as
maya, and is most serious to be destroyed, for first time the most supreme,
Ekam (similar to Nirguna Brahman) incarnated in the world as
Vaikundar. And so, Vaikundar is the only worshippable universal Power
[174] and so the scriptures given by him.
Regarding scriptures, the first part of
Akilam is summed-up events of the previous yugas which are present in Hindu scriptures.
[G.Patrick(2003), ''Religion and Subaltern Agency'', University of Madras, Page 119] The second part says about the universal transformation and the uniquness of
Vaikundar and his incarnational activities.
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 it's ideology had lost its purity and was destroyed,
[175] and so the
Dharma was re-configured in the name of
Akilam and
Vaikundar and so the Hindu ideas was re-formed.
Social Structure
Ayyavazhi worship was marked by its simplicity.
[176] The prayers, conducted in
Tamil, brought home the religious sentiment in a direct and simple manner. The community aspect was another feature that distinguishes Ayyavazhi worship. The absence of idol worship and priestly mediation, and inclusion of alternate type of centres of worship, the
Pathis and
Nizhal Thangals, were other characterised Ayyavazhi worship. The concepts of 'Panividai' (ritual service) and 'Panividaiyalar' (one who performs Panividai) as alternate forms of ritual service and ritual servant respectively added to the uniqueness of Ayyavazhi worship.
[177]
The penetration of Ayyavazhi is high in south Tamil Nadu and southern
Kerala. In
Kanyakumari and
Tirunelveli districts it's very hard to find a village without a worship centre of Ayyavazhi.
[178]
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 as the synopsis of the whole of world's religious knowledges. On one hand they believe, that
Ayya had unified all deities of the world and so all the so called deities within him. But on the other hand as, all previous had gone awry by the advent of
Vaikundar.
[179]
Though the ritual practices of Ayyavazhi seems as a reform or revolutionary activity highly focusing social-equality deviating from
Hinduism, it was also characterised and bound by religious beliefs which give it an alternative spiritual meaning.
[180] Both synonyms for the rituals highlights the singularity of Ayyavazhi on social and religious grounds respectively. The Ayyavazhi scriptures covers almost all basic elements and ideas through-out Hinduism. It refers to
Shastras,
Agamas,
Vedas and
Puranas.
[181] It too refers to
Jesus and the Islamic concept of '
Allah'.
[182] But address them all to be gone awry by the Advent of
Vaikundar,
179 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. Apart from this, Ayyavazhi have separate
theology,
mythology,
holy places,
worship centres, and ethics of its own.
Akilam also pour hatred on religion based variations and points it as the foremost ''Kali mayai'' (evil of
Kali), mainly for the partition of mankind which leads to social enmity. So on this degree it highly condemns
exclusivistic religious and theological ideas. The scriptures also teaches that God and his activities are beyond the reach of religions. It also preaches about universal oneness.
Though many of its followers consider it as a separate religion, there is evidence that some of the followers are even of the opinion that this is but a Hindu sect rather than an autonomous religion.
[183] They indulge in the mystic practices of possessions and divinations similar to the tribal religions of
Tamil Nadu. Apart from the listings from the religious head quarters, though it is evident that Ayyavazhi followers are spread across the
South India(from University papers)
[184] there are no official figures for the number of followers of Ayyavazhi and the followers are considered
Hindus in the census. Ayyavazhis assert that many core beliefs are similar to some Hindu sects such as
Advaita and
Smartism.
See also
Image:The Ayyavazhi Portal.jpg|130x130px|right|Ayyavazhi
rect 0 0 9000 9000
desc none
★
List of Ayyavazhi-related articles
★
Hindu Renaissance
★
Ayya Vaikundar
★
Ayyavazhi mythology
'Ayyavazhi Prayers'
★
Ucchi Padipu
★
Uga padippu
★
Vaza padippu
★
Thiru Kalyanam Vazthu
★
Thallatu
★
Chattu Neetolai
★
Thirukkalyanam
'Ayyavazhi Movie'
★
A Story of Revolutionist - MSN (Tamil)
★
Ayyavazhi - Yahoo (Tamil)
★
The Film 'Ayyavazhi' - Contradiction:Yahoo News (Tamil)
External links
★
www.vaikunt.org - Ayyavazhi
★
www.ayyavaigundar.org - Avatar
★
www.nairs.org - Views on Vaikundar as a saint
★
www.ayyavaikundar.com
★
www.nandhi.com - Ayya Narayana
★
www.ayyavazhi.org - Ayya Vaikundar The Spiritual light
★
www.ayyavazhi.com - The Home page of Ayyavazhi film
★
www.ayyaundu.org - Siddantha of Ayyavazhi
★
www.indianetzone.com - Ayyavazhi : An Overview
References
1. The 'zhi' (ழி) portion of the word, 'Ayyavazhi', is a retroflex, and it is correctly transliterated according to the National Library at Calcutta romanization as 'ayyavali'.
2. N.Vivekanandan (2003), ''Akilathirattu Ammanai moolamum Uraiyum'', Vivekananda Publications, Volume 2, Page - 97.
3. Census India
4. Dr. R.Ponnu's, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', Ram Publishers, Page 98.
5. G.Patrick's Religion and Subaltern Agency, Chapter 5, Page 120,121. ''"This fact had been recognised by the followers of AV. They addressed their religion with a new nomenclature as "Ayya Vali" (The path or way of Ayya) and thereby confirmed its new identity."''
6. The Daily Thanthi, Nagercoil Edition, 25-4-2007, Page 16:'' 'Calls Prajapathi Adikalar as the religious head of Ayyavazhi' ''.
7. Daily Thanthi,(Leading Tamil Daily), Nagercoil Edition, 4-3-2007, Page 4, "...அய்யாவழி பக்தர்கள் தாங்கள் கொண்டு வந்த ஜோதியை அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளாரிடம் வழங்கி ..." (This report calles Ayyavazhi as 'அய்யாவழி சமயம்' separate religion.
8. Malai Malar(leading evening Tamil daily), Nagercoil Edition, 4-3-2007, Page 5, "சுவாமி ஊர்வலத்தை அய்யாவழி பக்தர்கள் சமய தலைவர் பால பிரஜாபதி அடிகளார்..." (this report too calls Ayyavazhi as ('அய்யாவழி சமயம்') a separate religion"
9. Dinakaran(Tamil Daily), Nagercoil Edition, 1-3-2007, Page 3: "அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் அடிக்கல் நாட்டினார்"(''"Bala Prajapathi Adikalar the head of 'Ayyavazhi religion' laid foundation stone for the...."'')
10. 'Daily Thanthi', ''Nagercoil Edition'', 2/3/2007, Page 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 175-th Ayya Vaikunda Avataram, calls Ayyavazhi as a religion and Bala Prajapathi Adikalar as the head of 'Ayyavazhi religion'.
11. www.tamilstar.com, Sujibala without a blouse in Ayyavazhi (Preview about the Film 'Ayyavazhi'), 5-17-2007, ''"They follow a religion based on his principles, which is called 'Ayyavazhi'."''
12. G.Patrick's ''Religion and Subaltern Agency'', Chapter 5, Page 120,121. ''"it may be concluded that, it may be concluded that AV emerged as a 'new and singular' religious phenomenon in that context"''
13. V.T. Chellam's ''Thamizhaka Varalarum Panpadum'' Chapter 12, Page 493 Heading "Vaikunda Samikal'' (1810 - 1851) " Line 11: "அய்யா வழி சமயம் உதயமாகியது", ''(Ayyavazhi religion gets originated)''.
14. ''G.Patrick's Religion and Subaltern Agency'', Chapter 5, Page 91 "By the middle of nineteenth century, AV had come to be a recognisable religious phenomenon, making its presence felt in South Tiruvitankur and in the southern parts of Tirunelveli."
15. Samuel Mateer, ''The Land of Charity'', ''[1]'' page 222 - 223, "this singular people display considerable zeal in the defence and propagation"
16. www.christian-bible.com
17. 'Dina Malar'(Leading Tamil News paper), ''Nagercoil Edition'', 4/3/2005 Page 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"
18. 'Dr. C. Poulose', ''Advaita Philosophy of Brahmasri Chattampi Swamikal'', (Doctoral thesis in Sree Sankaracaharaya University of Sanskrit, Kalady.) Page 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.
19. 'Pulavar. R.Shanmugam's,' ''Nadar Kulathil Narayanar Avatharam'', Nadar Kulatheebam Publications, Page 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.)"
20. Dr. R.Ponnu's, ''Sri Vaikunda Swamigal and Struggle for Social Equality in South India'', (Doctoral thesis in University of Kerala, Thiruvananthapuram.) 2000, Page 100, ''"At present thousands of Pathis (Nizhal Thangals) are seen throughout South India."''
21. Malai Malar(Tamil Evening Daily), Nagercoil Edition, 4-3-2007, Page 5: "Several thousands of Ayyavazhi devotees from the districts of Chennai, Madurai, Tirunelveli, Tuticorin, Theni, and Kanyakumari participated in the procession (The Great Masi Procession')."
22. Dina Thanthi, (Tamil Daily) Nagercoil Edition, 4-3-2007, Page 23: ''"The Ayyavazhi followers are highly populated in the districts of Chennai, Virudunagar, Tirunelveli, Tuticorin and Kanyakumari."''
23. Dina Malar(Tamil Daily), Nagercoil Edition, 4-3-2007, Page 14: "Several thousands of Ayyavazhi followers from the districts of Chennai, Virudunagar, Tirunelveli, Tuticorin, Theni, and Kanyakumari are participating in the procession (The Great Masi Procession')."
24. Dina Malar(Tamil Daily), Nagercoil Edition, 5-3-2007, Page 14: "Lakhs of Ayyavazhi devotees from the districts of Virudunagar, Tirunelveli, Tuticorin, Theni, and Kanyakumari Participated in the procession (The Great Masi Procession')."
25. Malai Malar(Tamil Evening Daily), Nagercoil Edition, 4-3-2007, Page 5: "Several thousands of Ayyavazhi devotees from the districts of Chennai, Madurai, Tirunelveli, Tuticorin, Theni, and Kanyakumari participated in the procession (The Great Masi Procession')."
26. V.T. Chellam's, ''Thamizhaka Varalarum Panpadum'' Chapter 12, Page 494 ''"The refined religious system by Vaikunda Samikal spread in the Southern districts of Thiruvithancore and Tamil Nadu."''
27. Dina Thanthi(Tamil Daily), Nagercoil Edition, 5-3-2006, Page 13: "Several thousands of Ayyavazhi devotees from the 'state of Kerala' and from the districts of Madurai, Tirunelveli, Tuticorin, Theni, and Kanyakumari participated in the procession (The Great Masi Procession')."
28. Dina Thanthi, Tirunelveli edition, 5-3-2007, Page 3, "ஊர்வலத்தில் தமிழகம் மட்டுமல்லாமல் கேரளாவிலிருந்தும் ஆயிரக்கணக்கான பக்தர்கள் கலந்துகொண்டனர்."''(Translated: Thousands of devotees, not only from Tamil Nadu but also from 'Kerala' participated in the procession.)''
29. Tha. Krishna Nathan's, ''Ayyaa vaikuNdarin vaazvum sinthanaiyum'' (Tamil), Chapter - 4, page 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)
30. Dina Thanthi, Tirunelveli(Page 16) and Nagercoil (Page 18) editions, 5-6-2007, "இத்தேரோட்டத்தை காண குமரி, நெல்லை, தூத்துக்குடி, மதுரை, தேனி, சென்னை உள்பட பல்வேறு மாவட்டங்களிலிருந்தும், கேரள மாநிலத்திலிருந்தும் பல்லாயிரக்கணக்கான அய்யாவழி பக்தர்கள் வந்திருந்தனர்."'' - Translated: "Several thousands of devotees, from the districts of Kanyakumari, Tirunelveli, Thoothukkudi, Madurai, Theni, Chennai and also from 'Kerala' came to witness the Car festival".''(This is an extract from the newspaper reporting the Car festival in Swamithope.)
31. Dina Mani, Tirunelveli edition, 5-6-2007, Page 14, "இத் திருவிழாவில் பங்கேற்க கன்னியாகுமரி, திருநெல்வெலி, தூத்துக்குடி, மதுரை, தேனி, சென்னை மற்றும் கேரளம் உள்ளிட்ட பல்வேறு பகுதிகளில் இருந்தும் வந்திருந்த அய்யாவின் அன்புக்கொடி மக்கள் தேரை வடம்பிடித்து இழுத்தனர்."'' - Translated: " Devotees from the districts of Kanyakumari, Tirunelveli, Thoothukkudi, Madurai, Theni, Chennai and also from 'Kerala' who came to witness the Car festival pulled the Holy-Car-rope".''(This is an extract from the newspaper reporting the Car festival in Swamithope.)
32. www.cinesouth.com, Kodambakkam spewing out spiritual stories, 9-6-2007, ''"...is being followed by about 7 lakhs of devoted followers even today."''
33. www.cinesouth.com, The miracle that happened in 'Iyyavazhi', 12-7-2007, ''"...and there are many temples for him and about 8 lakh of devotees..."''
34. www.tamilbird.com Title:'அய்யாவழி' யில் நடந்த அதிசயம் (Translated:''Miracle in 'Ayyavazhi' ''), Line:5, "...8 லட்சம் பக்தர்களும் இருக்கின்றனர்..."
35. 'Dinakaran', , Page 15, 25/2/2007.
36. 'Dina Thanthi', Nagercoil edition, Page 12, 9/5/2007.
37. Dr. R.Ponnu's, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', Ram Publishers, 2000, Page 64, Chapter 4 ''"AYYA VAZHI - A NEW HINDU SECT"''
38. Madurai News Letter, Thozhamai Illam, Kanyakumari, Page 9. This site (News letter) tells about a discussion in swamithoppe, and Ayyavazhi as an important sect of Hinduism 
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