Ayya Undu

Ayyavazhi first came to public attention in the 19th century as a Hindu sect. Vaikundar's activities and the growing number of followers caused a reformation and revolution in 19th century Travancore and Tamil society, surprising the feudal social system of South India.

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 Pathis and Nizhal Thangals, were other characteristics of Ayyavazhi worship. Rituals of Ayyavazhi are a reform or revolutionary activity, focusing upon social equality, deviating from Hinduism. The rituals are also characterised and bound by religious beliefs that give them an alternative spiritual meaning. Its scriptures cover basic elements and ideas throughout Hinduism. They refer to Shastras, Agamas, Vedas and Puranas. But address them all to be gone awry by the Advent of 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. Ayyavazhi is viewed as a reform movement too, as it brought many social changes there in the Tamil and keralite society during the 19th century.

Ayya Vazhi

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 Ayyavazhis 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 unified all deities within him; on the other, as all the previous had gone awry by the advent of Vaikundar. Apart from this, Ayyavazhi has separate, and ethics of its own.

Though many new papers, academic researchers 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. 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.

Historical Background and Life

While we refers the term of CHATHUR VARNA in Bhagvad Geetha in the verses no.13,chapter 4, Njana Karma Sanyasa Yogam, we can easily understand that every work or karma was classified into four standards based on Gunas or Quality.The first standard is fine or satvika.The second is better. The third is not good and fourth stage is bad. We can understand this classification of standards in work or duty in every walks of life .So that every karma was classified by its own Gunas or Quality. As we refers the verses, chathur varna or four fold classification is based on guna karma. It is based on neither caste nor race.

After the decline of Buddhism during Century 3 A.D and the renaissance of Brahmanical Hindu Imperialism , the term chathur varna was totally changed into upside down and replaced it in the basis of different castes.The aim of this Brahmanical Hindu Imperialism during the feudal system was to capture the total ownership of land and tactic exploitation of the entire work force of India.

The newly defined chathur varna and caste based discrimination and exploitation were existed in India until 20 th century. The ownership on land was made the working people very poor and dependable to higher caste.The real work forces with their own greatest traditions were marginalized and abandoned from human rights as well as human dignity.

In the name of such casteism, many atrocities were performed on the poor people of Kerala.The real work force was divided in to many divisions on the basis of caste and hindu feudalism. The lower caste people had no rights for education, higher jobs and even to wear fair dress.It was the age of darkness in Kerala as well as other Indian regions. Even in the 19 th century , there was no permission to schools for low caste and no freedom to walk on public paths. They had to stand away certain distance from the path while the higher feudal caste people were going. The higher caste people made sounds like hoi. hoi … to inform their coming .They were not to permit to walk on the other side while the higher caste were taking bathe in 100 feet square ponds.Different types of TAXES were levied from low caste people. To conduct a marriage of a low caste man a particular amount of tax was to be paid to high caste authority. This tax was known as THALI KKARAM ( Tax on wedding chain).

The low caste family who keeps cow, goat or even a dog had to pay MATTU KKARAM(Tax on cattle rearing). Different amounts were levied on LOOM, CHAKKU(Traditional wooden-grinder for producing oil), RAW-BOAT, FISHING NET, CART, SPADE, SICKLE, HAMMER etc., The palmira and coconut tree-climbers were levied with two taxes. One for their LADDER and other for their FOOT-ROPE. These taxes were known as EANNIKKARAM and THALLA KKANAM. The low cast people who want to wear golden ornaments they had to pay a tax called MENI PPONNU. Women laborers were levied with tax called MULAI VILA . Even the economically and physically weaker persons (Eazhakal) had to pay a particular tax- EAZHA KKARAM. The owners of the slaves had to pay another tax – AALL KASU (TAX FOR KEEPING OF SLAVES). VALA PPANAM was the tax to be paid by the fishermen for their nets and MEEN PPATTAM was another tax to be paid for the right for fishing. Pottery people ( VELARS /KUSHAVAS) were levied with CHEKKIRA and Dhobis were levied with VANNIRA PPARA. Goldsmiths (Thattar) had to pay a tax called THATTARA PPATTAM. The system of OOZHIYAM VELA ( Hard work without remuneration ) was also prevailed during that period. The higher caste people had much right even to kill them while they were in offence, in their own definition. This is the right picture of the feudal caste back ground , when AYYA VAIKUNDA NATHER ,the young revolutionist emereged as the need of a social renaissance.

He was born to very poor and hard working parents Ponnu Nadar and Veiyelal Ammal in 1809 at Thamarakkulam village of Kingdom of Travancore .They named him ‘Mudi Choodum Perumal’ which means the Lord with Crown. But the higher caste authorities felt angry in putting such a name and they demanded to change it.At last the parents were compelled to change the name of their child as Muthukutty.He grew up as a bright child and helped his parents in their household activities.

At the age of twenty-two, he suffered from an incurable disease and was bed-ridden. The local Vaidyars treated him but there was no improvement. For one long year, he was suffering from that disease. His parents and relatives were much worried about him. One night his mother prayed to God for a long time and went to sleep. That night she had a divine dream and asked her to take her son to Tiruchendur Temple for the Masi festival and told her that the God will relieve him and give him a holy life. In the morning, Veiyelal was delighted by the dream and she informed her relatives. The relatives decided to take Muthukutty to Tiruchendur. Preparations were on for a long journey.But they could not afford even a bullock-cart. Muthukutty was not able to walk a single step. So they decided to carry him in a cloth-cradle. They set off by early morning. There were no proper roads.

They had to walk through fields, forests and to cross streams and rivers to reach Thiruchendur.

On the way they rested for some time on the bank of the river ‘Thorravazhi aru'and had their meals. After some time the sickman stepped out of the cradle and started running towards Tiruchendur.

All of them ran behind him. They thought that he was running in delirium. At Tiruchendur they found him standing in the street. Then he straight away walked into the sea and disappeared. The relatives had a futile search for two days. They tried to console his mother for the loss of her son and decided to leave Tiruchendur. But his mother Veiyelal could not be consoled. With strong belief of return of her son, she remained on the sea shore for three days.

On the third day, the 20th of Masi (March 3, 1833 / Kollam Era 1008), he came out the sea. His mother ran towards him and tried to embrace him. He looked on her face and revealed that now he was not her son but Sree Vaikundar.

Vaikundar started his journey towards Thamarakkulam,his birth place. On the way, he came to Udangudi. Seeing him in their street, some miscreants pelted him with stones. Within a shortwhile,number of kites and monkeys appeared on that street and destroyed the roofs of the houses. The people sought apology from Sree Vaikundar. Some people greeted him also. Then he continued his journey. One the way, Sree Vaikundar saw a Palmyrah climber taping the sap. He asked him for some sap to quench his thirst. He offered the little available in an earthern pot to him and his group. Even after the entire group had slaked their thirst, there was still more sap left in the pot. Vaikundar blessed him and continued his journey.

On his way, he got into a pond to wash his legs. On seeing him, a man started abusing. Within a short time he suffered from diarrhoea. He ran to Vaikundar and apologized. Then he was cured of his disease. Later, people welcomed him and greeted him. They offered him palmgur drink and fruits. He blessed them and reached Thamarakkulam. He chose the spiritual hill station named as Maruthvamala which has a reference in Ramayana, for meditation.

After the meditation days, he arrived his native place, Swamithoppu. Sree Vaikundar remained in his birth place by loving ,treating and advising the people who gathered before him. Vaikundar used sanctified clay (thiruman which is called as Namam by his devotees) and water to treat the people for their diseases.He blessed and advised the people from far and wide congregated there.With the spreading up of this exclusive news ,there rose the morning star of social change.