Ayya Vaikundar- Life and Events
There are slight variations in opinions among scholars regarding the exact dates of birth and demise of Vaikundar. This may be due to the dual system of calendars: Tamil era and the Kolla Varsham followed in the state of Travancore during the nineteenth century. The following biographical details of Vaikundar is primarily based on the study of R. Ponnu entitled Vaikunda Swamikal: Oru Avatharam. Ponnu is renowned as the first researcher who introduced Ayyavazhi movement and highlighted the contribution of Ayya Vaikundar in the social renaissance of South India.
Ayya Vaikundar was born as the second son of Veyilal Ammaiyar and Ponnumadan on March 12, 1809, at Agastheesvaram Thaluk of Kanyakumari District. Kanyakumari was at that time the part of the State of Travancore and the exact place of his birth was Poovandanthopu. Poovandanthopu was land owned and named after Poovandar who was the umbrella bearer of the King of Travancore. Vaikundar was born is the Channar caste which followed the tradition of Palm tree climbing and sale of its produces. The child was initially named as Mudichoodum Perumal which literary meant “King wearing a Crown”. This was vehemently opposed by the upper caste authorities and the child was called renamed as Muthukutty. Muthkutty took the profession of a palm tree climber but was sensitive to the injustices faced by lower caste people. They were doubly marginalized under the tyranny of the British colonial and rule and that of the local government. He was unique in spiritual outlook since childhood and defied the rules of traditional religiosity. He made a pedestal in his residence and worshipped Lord Narayana, which was against his caste norms of worshipping evil spirits and Brahminical norms of temple worship. Even without acquiring any formal education, he was able to instruct his fellow beings and exhibited the quality of a natural leader.
In 1825 he married Paradevathai a lady from the neighbouring village of Puviyoor. Later he was afflicted by a severe skin disease and became bedridden. In spite of various treatments, this condition continued for a year. His mother had an epiphanic dream where Lord Narayana instructed her to bring her ailing son to the Masi Festival of Thiruchendur Temple. Following this, he was carried in a large cradle by his relatives, accompanied by his mother. Unexpectedly Muthukutty ran and disappeared into the sea of Thiruchendur. On the third day which is March 1, 1833, he emerged out of the sea as a renewed personality. Muthukutty declared that he was Vaikundar the offspring of Narayana and had incarnated to destroy the aeon of Kali. He declared that the present aeon of misrule and injustice will give way to Dharma Yugam which is characterized by global unity. Akhilathirattu Ammanai describes the instructions given by Lord Narayana to his progeny Vaikundar, before sending him for his mission. Vaikundar travelled on foot to his birthplace Poovandanthope where he began a penance for six years. The first phase of two years is known as Yuga Thavasu, which was undertaken to destroy the present age of Kali Yugam and for creation of Dharma Yugam. During this period, he sat in a six feet deep pit and partook only liquid food for survival. The second phase of two years is known as Jathi Thavasu which was intended for alleviating the suffering of caste discrimination and for creating unity among all the people. In this phase, he ate only fruits and milk as food. People from all walks of life and belonging to all castes approached Vaikundar for healing and blessings.
The fame of Vaikundar spread far and wide as a spiritual leader who instructed the people to procure their rights and stand against the tyrannical advances of the oppressors. His instructions and teachings created self-respect and confidence in the downtrodden sections of society, who began to strongly disagree with injustices like unethical taxation and forced labour. This enraged the authorities as they were no longer able to impose their oppressive power over the subaltern sections. They raised accusations against Vaikundar and formally complained against him to the ruler of Travancore, Swathy Thirunal Ramavarma, who had arrived at Suchindram temple. Vaikundar assuming the title of Divine incarnation and his stand against traditional norms were pointed out as accusations. The king approached the traditional astrological divination which confirmed that Vaikundar was the incarnation of Lord Narayana. Adhering to the caste hierarchy of society he concluded that Divine incarnation is not possible in lower castes like the Channar. Poovandar the umbrella bearer of the King reminded him of the omnipresence of Divinity beyond restrictions of caste and creed. This was unheeded by the king who succumbed to the malicious advice of courtiers and sent orders to bring Vaikundar before him. Armed forces of the king were resisted by devotees of Vaikundar who assumed a violent stance. Vaikundar asked them to curb their anger in intelligence by upholding courage and fortitude. Vaikundar was ruthlessly thrashed and dragged from the pacified mob by the king’s soldiers. Even when he was pelted stones and spat by opposers, Vaikundar pacified the helpless devotees who were mere onlookers of this scene.
Vaikundar was brought before the King in Suchindram temple, where the interrogation was conducted. The king was dissatisfied with Vaikundar and ordered him to be taken to Singarathope prison at Thiruvananthapuram. The latter was subjected to severe tortures and life attempts including poisoning, burning in a lime kiln and suffocating with burned chillies. The final test of Vaikundar was to confront a hungry wild tiger in a cage, where the former was unharmed and instead caused the accidental death of an onlooker brahmin. This was taken as an ill omen by the King who was again advised by Poovandar to release the accused. King asked Vaikundar to sign a palm leaf document stating that the latter would confine his teachings and services within the Channar community. Vaikundar tore the palm leaf with his fingernail and threw it aside, affirming his all-inclusive stand on unity. The king was finally forced to release Ayya Vaikundar from prison unconditionally and never interfered in any of his later activities. After 112 days in prison, devotees carried back Vaikundar to Poovandanthope where the social reform activities began with full fervour. Social evils, political tyranny and religious anomalies were questioned and rectified by him through the commencement of Samathuva Samajam. Social mobilization process was achieved to a great extent through the construction of Muthiri Kinaru the scared well, common meal system, wearing of ritual headgears, launching upper cloth revolt, initiating social service activities, the abolishment of devil worship and condemning animal sacrifice. Tremendous changes were achieved by Vaikundar within his eighteen years of social reform activities. On June 2, 1851, before leaving his mortal frame Vaikundar consoled the devotees, asked them to foster unity and work with the stability of mind (Ponnu Vaikunda Swamigal 52-84). The inherent values and ideologies of Ayyavazhi are directly proportional to those exhibited by Vaikundar in his life sojourn. Examination of each activity of movement reveals that they were by no means accidental and were perfectly planned for a better future by Ayya Vaikundar. Direct involvement of the leader among the common masses along with disciples lead to changes in the social structure from the grass-root level.
-New World Philosophy of Narnia: Recognition and Resolution of Crisis (Pages 117-121)
Core Teachings and Impact
In Religion and Subaltern Agency G. Patrick summarizes the fundamental values of Ayyavazhi which were based on the teachings of Vaikundar. Awareness was created among the common masses who inculcated these values for subverting the oppressive canons imposed upon them. Empowerment of individual consciousness is considered as the pathway for transformation and progress of society. As per the study of Patrick, following are identified as the cardinal values of Ayyavazhi.
Dharmam: Righteousness is a rough translation of Dharmam in Sanskrit and the word denotes charity in Tamil. Ayyavazhi incorporates both these concepts of Dharmam which inspires the followers to follow social service activities and foster spiritual values. The movement foregrounds the value of Dharmam which is summarized by Vaikundar as uplifting the downtrodden.
Courage and fortitude: People are motivated to develop fearlessness against all agencies, whether human or supernatural. The teachings of the preceptor are considered as a powerful voice against all powers of oppression. There is little space for fear of oppression from authorities and exploiters, as fortitude is itself considered as the source of power and courage. Fortitude represents a practical dimension and courage is the by-product value that goes along with it.
Living with dignity: Total annihilation of the evil aeon is possible through human agency and not a supernatural one. Dignified life is considered as the instrument which will cause evil to undo itself. The spiritual discourses of Ayyavazhi and the related rituals were created to instil a dignified lifestyle in people.
Subversion of socio-religious evils like caste discrimination, political oppression, economic exploitations, religious monopoly, ritualization, offerings and demonolatry (112-116).
Dharmam is the fundamental value which fosters and sustains all other principles of Ayyavazhi. Courage and fortitude constitute the internalized expressions of Dharmam, while the establishment of a dignified life is its practical implication. Ayyavazhi aims in the abolishment of social, political, economic and religious exploitations, through reformative practices based on Dharmam as a human value. This value is foreseen as a unifying force which enables people to grow beyond the restrictions of caste, creed, race, gender, religion and social status. Dharmam stands as an inclusive power that would lead to the advent of the egalitarian world of Dharma Yugam.
Reformation initiated by Vaikundar has been the subject of study by scholars like R. Ponnu and G. Patrick. The reform activities influenced and included multiple dimensions of human life including, the social, political, economic and religious spheres. Kadavil Chandran in Ayya Vaikuntar: Jeevithavum Sandesavum analyses the changes made by Ayyavazhi in society and its later influences. “One World, One Aeon, One Language, One God, One Caste, One Religion, One Community, and One Government”. This is the declaration made by Ayya Vaikundar and is the quintessence of his vision for the present and the future of humanity. For achieving this ideal condition, he redefined the existing concept of Dharmam as: “Upliftment of the downtrodden is Dharmam”. The concept of a unified global identity was emphasized by Vaikundar who integrated social service with spirituality. In 1838 Samathuva Samajam was established for ensuring rights of the working-class in society and their unification. Chandran points out that the concept of global solidarity of proletarian class was envisioned in Ayyavazhi, even a decade before the publication of Communist Manifesto by Karl Marx. Samathuva Samajam destabilized the divide and rule policy of British colonial power which was adopted by the Travancore government to exploit the subaltern communities through segregation. Vaikundar unified the eighteen castes which include all religions and communities in his contemporary society. This highlighted his stand against all institutions which separated human beings based on caste and religion.
Pathis, the places of worship served as venues for the education of the illiterate majority of subaltern communities. They functioned as night schools for the labouring class who were denied formal education. Caste discrimination and untouchability were inseparable anomalies of Indian society. Caste hierarchies were existing in the society where the upper caste people marginalized the castes lower to them. As a remedy for this, Vaikundar transformed a spiritual ritual into a procedure of social gathering. Common meal system was initiated in the centres of worship by Vaikundar which later on took the name and form of Sama Panthi Bhojanam. People irrespective of their differences in caste and religious beliefs gathered in Pathis and partook meals together. This pacified inter-caste hostilities and helped to create a sense of unity and fraternity among them.
Followers of Ayyavazhi wear headgears, especially during the time of worship. This custom was introduced by Vaikundar to create self-esteem and dignity to oppressed classes of society. The headgear is a symbol of the crown and proclaims that all the people are themselves the rulers and no one is inferior to another. In Travancore, the lower caste people were not allowed to wear clean white clothes, nor were they permitted to cover their knees. This was an oppressive custom followed since centuries, where the lower caste was forced to follow an unhygienic lifestyle and an undignified lifestyle. Vaikundar insisted that people should wear clean clothes, follow a hygienic lifestyle and wear clothes covering their ankles. There was also an age-old practice were the women lower castes were not allowed to cover their breasts. The representatives of the king treated women as sex symbols and taxes were levied from women to wear upper cloths. The upper cloth revolt was launched by Vaikundar who insisted that the women should wear upper cloths and cover their breasts. After many decades of struggle, the common citizens procured their right to clothing through the success of Upper Cloth Revolt or Channar Revolt in 1859 July, 26. Chandran notes that the followers of Ayyavazhi had achieved their freedom of clothing as the king and his allies dared not confront Vaikundar or interfere with his followers (76-90). It is a notable fact that social reforms and spirituality cannot be categorized as binary paradigms in the case of Ayyavazhi. Every ritual or custom has a social connotation and enables people to evolve individually and socially.
Religious reforms of Ayyavazhi is interconnected with other dimensions of human life and has been a subject of systematic study. In Sri Vaikunda Swamigal and The Struggle for Social Equality in South India, R. Ponnu explains the rituals of Ayyavazhi and sheds light on the religious reformation undertaken by the movement. He points out that the teachings of Vaikundar made a tremendous impact on the reformation of Hindu society by necessitating changes in traditional customs. There were separate water resources like ponds and wells for people of upper and lower castes. The latter were prohibited from taking bath in temple ponds and public wells, which were exclusively reserved for the higher caste. Vaikundar created and consecrated a sacred well in Swamithope, where all the people took a ritual bath before worship. The same was used for drinking purpose, which united different sections of society and alleviated them from discrimination. Apart from beginning a system of inter-dining, Vaikundar helped the people of various communities to share, cook and partake meals together. People brought the necessary items and cooked using the water from the sacred well. This ritual obliterated the untouchability and caste discrimination, by creating a bond of fraternity among them. It was mentioned earlier that Vaikundar established Pathis as places of worship. He also built numerous Nizhalthangals or Inatthangals for worship, where people gathered for common worship. The lower castes who were denied entry into temples found spiritual solace in Nizhalthangals. These places were utilized to spread the teachings of unity among the masses and they acted as venues for social service activities. Feeding the destitute and poor sections of society was conducted as a discipline along with biannual or thrice a year festival known as palvaipuvizha. Ayyavazhi creates a ritualistic union of spirituality and society, where spiritual discipline is inseparable from the concerns of society.
People of the lower strata of society usually lead an unhygienic lifestyle and were addicted to intoxicants. Vaikundar made the people perform a spiritual austerity known as Thuvaiyalpanthi [Thuvaiyal Thavasu], near the seashore of Muttapathi. Their routine life and personal outlook underwent significant changes. The followers of Ayyavazhi regularly bathed and washed their clothes. They adopted a vegetarian lifestyle, abstained from intoxicants like liquor and tobacco. People thus began to develop personal cleanliness and imbibed spiritual values. People of the lower class were not allowed to build storied houses nor were they permitted to build houses on roadsides. Vaikundar instructed people in matters like planning and building of residences like: maintenance of proper ventilation, the necessity of adequate rooms and proximal distance to neighbouring houses. It was observed that his instructions influenced the lower sections of society to maintain their houses and premises clean. To develop social unity among people and instruct them in human values, Vaikundar hoisted Anbukodi or the Love Flag. This ochre-coloured flag had a white trident mark which signifies the values of purity peace and love. The central spike of the trident is in the shape of a lamp flame which signifies the light of knowledge. Ochre colour of the flag is related to mental strength and the quality of sacrifice. Even today the flag is hoisted in worship centres of Ayyavazhi. Followers of Ayyavazhi are also known as Anbukodi Makkal which connotes with the name of this flag. This name signifies the value of all-inclusive love which unites the entire humanity. The followers wear a mark on their forehead in the shape of lamp flame, which is known as “Namam”. This mark by white soil is directly smeared on the forehead of devotees and also given directly in their hands. This ritual by Vaikundar stood against caste discrimination and untouchability.
Ayyavazhi never alienates spirituality from society and its reformative influence is inseparable from the Indian context. Ponnu points out that Ayyavazhi is different from established religions and occupies a significance in history. Like many other societies, in the province of Travancore, religion was utilized as an instrument of power over the kings by orthodox priests. The same religion was made instrumental in the process of reviving society by Vaikundar. He questioned the elaborate procedures and rituals which were traditionally followed in the places of worship. He condemned the patriarchal forms of exploitations like the devadasi system in temples and ensured equality of women. Ritual processions of unmarried girls with uncovered breasts was severely criticized by Vaikundar. Along with reforming Brahminical institutions, religious practices of the lower castes were also questioned. Killing animals or human beings in the form of blood sacrifice was severely condemned by Vaikundar, who stood for the value of compassion. He was against all forms of violence and cruelty. Worship of evil deities was discouraged by him and adherence to the worship of Singular Divinity was emphasized. As the representation of Supreme Divinity, Vaikundar practised a procedure of burning and destroying evil deities. His acts and teachings emphasized on fearlessness. In the procedures of worship, he replaced love in the place of fear.
Unity of entire cosmos is reflected through the concept of Dharma Yugam, put forth by Vaikundar. He declared that the present evil aeon of Kali Yugam will be replaced by Dharma Yugam, which is characterized by universal harmony. Instead of orthodox religious practices, Dharmam is foregrounded as the path to liberation. People are encouraged to indulge in service of the poor and needy to reach spiritual fulfilment. Worship of any particular deity and following religious ceremonies are unnecessary according to Ayyavazhi. Vaikundar emphasized on adherence to Dharmam as a preparatory step towards the New World of Dharma Yugam. Dharma Yugam represents an egalitarian world, which is characterized by social, political and religious unity. Upliftment of the entire humanity, Singular Divinity, global harmony and prosperity are the concepts put forth by Vaikundar. These reflect the healing effect of his teachings which acts as practical solutions to social evils and criminal tendencies (Ponnu Sri Vaikunda Swamigal 53-70). The uniqueness of Ayyavazhi lies in the fact that it is not a propagandist religion and the founder Ayya Vaikundar himself practised what he preached. It is a spiritual movement that works for the transformation of human consciousness on the individual level through the acquisition of human values. It is renowned as a reformation movement which uplifted the marginalized sections and intends the complete transformation of the entire humanity.
–New World Philosophy of Narnia: Recognition and Resolution of Crisis (Pages 121-128)