33 Facts About Ayyavazhi

Ayyavazhi is centered on the life and preachings of Ayya Vaikundar; its ideas and philosophy are based on the holy texts Akilathirattu Ammanai and Arul Nool.

Ayyavazhi is classified as a dharmic belief because of its central focus on dharma.

Ayyavazhi first came to public attention in the 19th century as a Hindu sect.

Many Ayyavazhi-based social welfare organisations were established in the late 20th century.

Holy books of Ayyavazhi are the Akilattirattu Ammanai and the Arul Nool, and they are the source of the religion's mythology.

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Symbol of Ayyavazhi is a lotus carrying a flame-shaped white Namam.

Ayyavazhi architecture was developed in constructing Nizhal Thangals, where the inverted lotus flower of Sahasrara is used to cover the roof.

Also, the Ayyavazhi philosophy applies a common formula for the creation of human beings and the rest of the universe.

Ayyavazhi explicitly condemns the caste based inequalities in its social teachings.

From its inception, Ayyavazhi has doubly served as an engine of social reform, particularly in the area of Travancore, which was previously noted for its strong caste system.

Ayyavazhi was said to be the forerunner of all social reformers of India.

Ayyavazhi was in the forefront of movements for Human Rights and Social Equality.

Ayyavazhi effected many social changes in southern India, resulting in the emergence of a series of social and self-respect movements such as Upper cloth agitation, Temple entry agitation and other movements including those of Narayana Guru, Chattampi Swamikal, Vallalar and Ayyankali.

Followers of Ayyavazhi established Pathis and Nizhal Thangals, which are centers of worship and religious learning in various parts of the country.

Since Ayyavazhi is not centrally organised, Swamithope pathi serves as the religious headquarters for all.

Ethics of Ayyavazhi, integrated with the meta-narrative mythology, are found throughout the primary scripture, Akilattirattu Ammanai.

Philosophy, terms and mythology of the Ayyavazhi scriptures are the basis of religious study on Ayyavazhi theology.

Ayyavazhi was finally destroyed by a final judgment which is followed by the god-ruled Dharma Yukam.

Also, Ayyavazhi scriptures succeeded very much in helping to understand these philosophical ideas to the common mass which is very much unusual.

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.

Formula of inclusiveness and exclusivity, as applied in the religio-cultural universe of Ayyavazhi, is unique because both the theories are mixed up in Ayyavazhi scriptures.

Ayyavazhi accepts different god-heads of several religions, like the concept of Allah and almost all the god-heads of Hinduism.

For instance, while there is no direct reference to the terms 'Christ' or 'Bible' anywhere in any of the Ayyavazhi texts, there is an indirect reference in Akilam thirteen which is supposed to be an implication that Christ was an incarnation of Narayana, but it was widely thought that it did not recognise the Bible composition.

Ayyavazhi accepts various incarnations in Hinduism, but necessarily rejects the so-called ' Hindu ' scriptures.

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.

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Santror are given a historical background in Ayyavazhi mythology as seven boys who were made to be born in the mythical garden Ayodha Amirtha Vanam by using the seven seeds from seven upper worlds, by Thirumal, to the seven virgins.

Ayyavazhi proposes an emancipatory utopia under the banner of Dharma Yukam.

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 Trinity conception in Ayyavazhi and believe Narayana to be the supreme universal power.

All these philosophical, ideological and religious variations in the society of Ayyavazhi make them hard to be identified and differentiated as a separate belief and instead taken as a Hindu sect.

Rituals of Ayyavazhi are a reform or revolutionary activity, focusing upon social equality, deviating from Hinduism.

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.

Apart from this, Ayyavazhi has separate theology, mythology, holy places, worship centres, and ethics of its own.