Aiyya Vazhi Cult
Aiyya Vazhi Cult
1.Introduction
In India, the Brahmin myth called
caste system determined the socio-religious, and economic rights of the
people. It was initiated to articulate
the division of labour in the society.
In due course of time caste system became an oppressive force through the
misinterpretation of it by the people of the high castes. People in the lower strata of the society
were torn, suppressed, subjugated, abused, tormented, and dehumanized by this
unjust social, religious, and political structure. Right to food, right to equality, and right
to self-determination has been negated to a vast majority by the crude means of
caste system. The need for equality and
social justice was realized a long time back in the history of humanity that
produced new models for realizing it.
One of such model was the concept of Common Humanity. In order to establish the concept of common
humanity and its relevance we have chosen the Aiyya Vazhi cult as a model for
our elaborate discussion.
1.1.
Common
Humanity
Common Humanity[1]
is a principle that stands for the total well being of the entire
humanity. It stands for the survival of
all sections of the society irrespective of their social, religious, economic,
gender, cultural, and caste differences.
Common Humanity envisions a world of Peacefulness, justice, and equality
for the entire humanity. For achieving
common humanity, various attempts were taken from time immemorial, because, it
encloses the whole humanity under one umbrella.
The importance of this concept is recognized when the place of peace,
harmony and justice among human community is being robbed off by the vested
interests of a particular religious or social or cultural or ideological group
of people. Thinkers and religious
leaders envisioned restoration of the ideals of equality and establishment of
an ideal living condition for humanity whenever necessity arose. Therefore, the glimpses of this concept is
scattered in all the religious traditions.
However, we will be using this term as an archetype of a
socio-religious, political and economic order that negates discriminations
based on caste, class and gender differences.
We have chosen the Aiyya Vazhi cult, as a model for its vision for
establishing a just economic, social, political, cultural, and religious world
for all.
1.2.
Evolution
of the Concept of Common Humanity
The arrival of the English
colonizers, the works of the Christian missionaries, the Oriental studies, and
English education shook the foundations of Hinduism that was overpowered by the
caste restrictions. This awakening has
led people to question the oppressive and inhuman forces in the form of protest
and rejection. In order to protect
Hinduism from the colonizing forces and to reform and revive Hinduism from its
caste restrictions, socio-religious reform movements like Brahmo Samaj, Arya Samaj, and Rama Krishna Mission emerged. In Travancore, it was Vaikuntar of Aiyya Vazhi cult [1808-1851], and Sri
Narayana Guru [worked among the Ezhavas
of Travancore] endeavoured to liberate the people of the lower castes from the
clutches of caste prejudices and accomplish the task of achieving equality for
the downtrodden masses. In the paper,
therefore, we have made an attempt to identify the ideological basis of Aiyya Vazhi Cult with a special focus on
its vision for common humanity and
its significance in the socio-religious and political context of Kanyakumari
district, today.
2.
Aiyya
Vazhi Cult in Travancore
2.1 People of
Travancore
Kanyakumari District was part of
the small princely state named Travancore till 1956[2]. Travancore was inhabited with people of upper
and the lower caste, namely, the Brahmins,
Nambudiris, Nairs, Nadars, Ezhavas, Pulayas, Pariahs, and Kuravas.
Hinduism, Christianity, and Islam were the major religious traditions of
the People of Travancore.
Discriminations on the basis of caste were exercised. People of the lower castes were not even
allowed to enter the Hindu temples. Below
the Sudras or Nairs there were Shanars called as Nadars in the South. The Shanars cultivated and climbed the palmyra
palm from which they drew the sweet juice that they turned into coarse country
sugar to eke out a living. The Nadars of Travancore claimed that they
had been warriors and rulers, and had migrated into the state at the request of
the kings of Travancore to be of service to them. They are believed to have migrated from and
through Tirunelveli from Jaffna. Bishop
Caldwell described them as belonging to the highest division of the lowest
classes or the lowest of the middle classes.
They were considered as half-polluting caste and had to keep spatial
distance from the high castes. They were
not allowed to carry umbrellas, to use footwear, or carry water-pots on their
hips. They could milk cows but could
neither build houses above one storey nor tile them. Kings ruled even at the arrival of the East
India Company. The Kings were forced to
pay a large amount to the Britishers as tax, and in response they enforced
heavy tax on the Nadars[3]. Religiously, Nadars were not allowed to enter into the temples. Socially, the Nadars were considered as avarnas on the basis of the classical
Hindu caste division. They were
considered as untouchables and as a result they were obliged to stay at least
twelve feet away from the Brahmins. Nadar
men and women were not allowed to wear jewels or upper clothes. On the other hand, the Nambudiris[4] enjoyed high
privileges in the socio-religious arena at the cost of the underprivileged
people. Thus, the community of the Nadars suffered under the prejudices of
caste hierarchy. Their basic human
rights were negated. They lost their
right to equality, self-determination, and living was negated.
2.2 Birth of Lord
Vaikuntar
‘Mudi Soodum Perumal’, who was later called as Lord Vaikuntar, was
born in a poor Nadar family at Swamythoppu, a village five miles northwest of
Kanyakumari, in South Travancore, on 2nd Marth 1808 CE[5]. Vaikuntar’s parents were Ponnumadan and
Veiyilal. They were ardent devotees of
Lord Vishnu, and therefore Vaisnavites of Hinduism. As they had no right for property, they had
their hut in the palmyrah gardens and coconut grove of landlord Poovander[6]. According to R. Ponnu, Vaikuntar’s parents
themselves were praying for egalitarian society beyond all caste distinctions
and the dominance of one caste over the other.
He got the vision of Lord Vishnu
and claimed himself as Vishnu’s incarnation.
He challenged caste Hinduism and built new temples, named as pati’s
where every one is allowed to enter inside and worship God. He proposed a new religion of common humanity
in the then emerging context of struggle for social equality and liberation. Religious education was imparted and was
intended towards liberation from social evils and discriminations that led to a
new identity, self-respect and freedom in all spheres of the subjugated people.[7]
2.3 Religious Thought
of Aiyya Vaikuntar
The preaching of Aiyya Vaikuntar
and the ritual practices enunciated by him had two basic aspects. At one level, he tried to alter the folk
Hinduism of the Nadars and make it cohere with that of the upper castes. At another level, he challenged the caste
based inequalities suffered, by the Nadars and promised to eliminate the
present Kaliyuga [age of despair] and
usher in a golden age of Dharma [age
of justice and peace].[8] The cult’s propagation of several practices
such as giving up ‘devil’ worship and animal sacrifices and adopting
cleanliness and vegetarian food were all part of the upper caste Hinduism in
Travancore. This was an effort to bridge
the gap between the folk Hinduism of the Nadars and the elite Hinduism of the
upper castes. The only exception to
this was Vaikuntar’s opposition to idol worship that was his effort to wean
away his followers from the numerous folk deities who were worshipped in idol
form.[9]
Vaikuntar
taught that his mission was to save the souls from Kali. He wanted to make a beginning for the slow
demise of the unseen enemy Kali. He strongly believed that in the previous
yugas the enemies existed there in the name of Soora, Hiranya, Ravana, and Thuryothana. Then, god came as Subramanya, Naraimha, Rama, and Krishna
and killed them. But in Kali yugam, the
enemy is the unseen kali. It has no
structure: but is present everywhere. It
is within every human soul. To destroy
it, god wanted the entire power of the good, and therefore Shiva, Brahma, and
Vishnu incarnated as a single god in Aiyya Vaikuntar.[10] Therefore, Vaikuntar himself laid the
cornerstone for the liberation of the subjugated people and the establishment
of an era of common Humanity.
2.3.1 Temple Worship
The temple of Aiyya Vazhi Cult is unique. Unlike other temples in India, there is no
idol, deepa arathi, priest to perform
pujas and above all no hundi in the temple. The presiding deity of the temple is Aiyya
Narayanar. The trinity, Brahma, Vishnu
and Shiva united in one being is believed to have come to earth to save
humankind at the end of kaliyugam.
Though there ar no priests in the temple in the traditional sense, there
is one guru in this temple. The devotees
in chorus repeat the hymns sung by the guru.[11] The presiding deity is a spear, holding a
cloth folded in the shape of namam and with a large mirror behind it in the
sanctum sanctorum. The mirror is
supposed to tell the devotee ‘first see yourself and you can visualize God
within you’. In the morning the worship
starts with the chanting of a newly coined mantra ‘Aiyya siva siva arakara arakara’ and the main worship is done five
times a day.[12]
One
who comes to worship the deity should make five pradakshanams and prostrate before the deity. The idea behind it is that one has to control
all the five senses before surrendering to the almighty. The traditional Hindu practice of lighting
the camphor and incense is prohibited in this temple. Betel leaves, betel nuts, lemon, flowers and
coconut are given as offerings. After
the worship is over the guru applies the sacred mud [Thiruman] on the devotees’ forehead in the form of namam.
A specially made gruel is given as prasadam
to the devotees.[13] The offering made to the deity is distributed
to the devotees present in the temple.
The devotees offer prayer to the deity with their towels tied around
their head, unlike the traditional Hindu practice of tying the towel around the
waist.[14]
2.3.2. Simplification of Religion
Vaikuntar wanted to simplify the
religion so that is could reach the common people. In Hinduism, people worshipped several
deities and each and every deity should be worshipped in a particular way. The norms and customs were very difficult for
the common people to practice. The way
of worship was also much complicated. It
was even believed that the different kinds of oil used for lighting the lamp
yielded different favours.[15] But
Vaikuntar’s simplification started with the structure of the temple
itself. The nizhal thangals were very
simple buildings and the worship at these places was also very clean not only
mentally but also physically. One can
worship Aiyya according to his / her own will and pleasure. No poojas;
no poojaries; no karpooram; no agarbathi;
no hundies.[16] Equality is also strictly maintained
here. There is no difference between the
rich and the poor. When a devotee enters
the temple with a turban on the head, and a full length dhoti around the waist
and without any dress on the upper part of his body [for men only], he/she can
see all other devotees dressed in the same way.[17]
2.3.3. Ahilahirattu Ammanai
Ahilathirattu Ammanai, is a
historical ballad and the scripture of the Aiyya Vazhi cult is written by Hari
Gopalan, one of the five prime disciples of Sri Vaikunda Swamigal vividly
discusses the life and work of Swamigal along with a number of puranic and
mythological accounts. Along with the
life of Sri Vaikunda Swamigal the incarnations of Lord Narayana have also been
narrated. The ballad clearly reveals its
central theme as the story of the emergence of sri Vaikunda Swamigal to
establish dharma Yuga. Hid preachings and foretelling have been
discussed spontaneously.[18] The Ammanai
sheds tears on the social and economic oppression and disabilities of the lower
caste people. A detailed list of taxes,
imposed on the lower castes is also discussed in the ballad. It is the sacred book of the Vaikunda
Swamigal sect. In the month of Karthigai eduvasitthal, the reading and
the explanation of the ballad is very common in the pathis and
Nizhalthankals. Arulnul, a supplementary
work to the ballad also gives various information on Sri Vaikunda Swamigal. It also contains many prayer songs, which are
recited by the people of the sect on various occasions in these days.[19] Since the Ammanai
criticized and condemned the then ruling king and the higher caste people, the
printing of the ballad was delayed for some time and remained only in the form
of palm leaves. Fearing the opposition
of the caste Hindus, the balled was not at all opened for systematic
study. It was only in 1939, the ballad took
its printed form and circulated among the people.[20]
2.3.4. The Religious Language
The Vedas and Upanishads were the
religious books of classical Hinduism.
These were in Sanskrit and hence, could not be learned by the common
people. Therefore Vaikuntar instituted
that the language used in the temple and the nizhal thangals must be strictly in Tamil. Aiyya Vaikntar used Tamil in temple worship
so that even common people could understand the meaning of what they hear. It is also very easy for the non-privileged
communities to practice. The marriage mantras are also in Tamil only.[21]
2.3.5. Protest Against Animal Sacrifice
Vaikuntar was a severe critic of
animal sacrifice. It was a period of
superstitious beliefs that the lower caste people never prayed properly to
their gods for blessings and gifts and attributed to their gods’ feelings,
gentleness and compassion. In order to
prevent the evil influence of devil deities, the people tried to appease them
to secure their fovour. They sacrificed
goats, cocks and hens. The reigning
sentiment was one of fear rather than of piety towards God.[22] In ancient days, animal sacrifice was
conducted even in very big temples by high caste Hindus. The palipeedam
as seen in almost all the temples bear testimony to this fact. Swamigal condemned such religious customs and
fought against animal sacrifice and libation of blood. He never permitted His devotees even to break
coconuts in temples. We can see this
being strictly followed by Aiyya vazhi
devotees in the nizhal thangals.[23] He said those who practiced sacrifice were
not His people. His followers took his
words in the right sense and, there is no room for this evil practice in Aiyyavazhi. His followers say that God who created all
the living beings will not be happy if we snuff life out of his creatures.[24]
2.3.6. Abolition of Devil Worship
Contrary to the pre-existing
religious practices of the Nadars, Aiyya Vaikuntar instructed his followers to
give up ‘devil’ worship and idol worship. During this period devil-worship was
firmly established and most commonly practiced among the lower caste
people. The belief in the power for
mischief possessed by the devils…………………that even the Brahmins were not free
from it. The avarnas believed that the sorrow and trouble that befall them are
all the work of invisible and malicious spirits. And they believed in numerous inferior
spirits, most of which were evil and destructive. They used to offer prayers and sacrifices by
way of propitiation. Large numbers of
pey-koils or devil-temples were found in the villages of lower castes.[25] Their staunch belief in the evil forces made
their life very miserable. They thought
that the primary cause of all natural disturbances and troubles were because of
the evil spirits. They considered the
occurrence of disease as the result of demon possession. They feared the devil-gods and made numerous
offerings for pleasing them.[26] Vaikuntar attempted to liberate the people
from the influence of the evil spirits.
He openly declared that he had burnt all the devils [Ahilam:247]
2.3.7. Denunciation of Idolatry
Vaikuntar’s preaching about the
temple worship was of great significance.
He discouraged idol worship. He
discouraged keeping Hundis [offertory
box] in temples and also giving Kanikkai
[offerings].[27] Vaikundar asked the people not to offer
sacrifices of goats, roosters and pigs to the deities. Not merely animal sacrifices, he preached,
but no other offerings such as eggs, fried meat and local edibles like ponkal, murukku, paniyarram, avalurundai and
kadaiapal were asked for by the gods.[28] Rather, leading to all sorts of meaningless
ritualistic practices and giving birth to superstitions, the idol worship led
the priests to exploit the illiteracy and ignorance of the common people. Hence, he denounced idol worship and
compelled his followers to detest and resist the same. During the period of Vaikuntar, the lower
caste people worshipped their gods in the form of images or idols. Although they had no temples for their gods,
they erected small pyramids of mud or bricks in their honour, plastered and
white washed. A large number of such
pyramids existed all over rural areas.
He considered this kind of worship as an uncivilized custom. He protested against worshipping images by
his followers. He also disapproved animal worship.[29]
2.3.8. Nizhal Thangal
Vaikuntar established simple hut
like structure in seven places, namely Chettykudiyiruppu,
Agastiswaram, Palur, Sundavillai, Vadalivillai [all in Kanyakumari
District], Kadampankulam, and Pampankulam [in Tirunelveli District],
where all the preaching were practiced.
These structures were locally known as Nizhal Thangals or Inanthangals.[30] In appearance, the Nizhal Thangals werenothing but small huts that give Nizhal [shadow] to the people. The people considered these Nizhal Thangals as the abode of
dharma. Vaikuntar used these Nizhal Thangals as an instrument to
unite all the people, to feed the poor, to propagate his ideas, and to preach
and practice equality among the people of various castes.[31]
The
common people call these Nizhal Thangals as Narayanaswamikoil or Narayanaswami pathi. People of various castes come to worship in
such Nizhal Thangals. Festivals namely Palvaippuvizha are conducted generally twice or thrice in a year
during which people offer dharma [offerings]to the poor. Thus, it is obvious that these Nizhal Thangals served as the centers of Dharma Paripalana.[32] Apart from feeding the poor, these places of
worship, where caste based restriction on entry was not ……………………………………..Thangals, but only mass prayers,
affirming the communitarian orientation of the cult. Over the years, such Nizhal Thangals had proliferated in number and some of them doubled
as village schools.[33] Thus Nizhal
Thangals are the places where religious rituals, idol worship and offerings
were prohibited. Worship for them is
nothing but offering dharma in the name of Aiyya. Thus, it served us an important institution
in the socio-religious realm of the Aiyya Vazhi cult, because it revolutionized
the mode and formalities of worship in temples
2.3.9. Thuvayal Panthy
Thuvayal Panthy was a set of practices[34]
that was essentially meant to establish the importance of cleanliness and
simple food [vegetarian], and it was first introduced at Vagaipathi near Kanyakumari.
The devotees who participate in Thuvayal
Panthy had to take bath thrice a day and wash their clothes before
attending Vaikuntar’s discourses on utchipadippu,
ugapadippu, pathiram, sivakanda adikarapathiram, and other social
aspects. They had to give up their usual
fare of fish, which the Shanars and other lower castes were obsessively fond
of, and drink gruel made of rice and green gram cooked in seawater, that too
only during noon they were allowed to have food. A number of families participated in Thuvayal Panthy, and it was claimed
that, at one point, seven hundred families participated in it. The principle of cleanliness propagated
through Thuvayal Panthy seemed to
have become a general norm to the members of the cult.[35] And the people those who participated in the Thuvayal Panthy were called as the Thuvayalkaras. Vaikuntar asked them to go throughout the
country and preach the Practice of Thuvayal
Panthy.[36]
Thuvayalkaras took only vegetables and
boiled rice and used fresh water for cooking and bathing. Thuvayal
Panthy was also practiced while they were in family life.[37] Through this organization Vaikuntar trained
his followers to inculcate the idea of purity of thought and action and
initiated the process of a sort of sanskritisation. However, the Thuvayal Panthy established by Aiyya Vaikuntar was also an
important factor that led to the abolition of the caste inequalities. In practice, it was a movement aimed at
achieving equal status for the downtrodden people. The people of lower caste were less accustomed
to cleanliness and proper sanitation due to their incessant work. They were in a poor hygiene condition. It was one of the reasons claimed by the high
castes why the people of lower caste were considered untouchables. Vaikuntar took notice of this situation and
tried to mend the poor sanitary condition of the Lower castes. Therefore, the Thuvayal Panthy initiated by Vaikuntar could be considered as one
of the major movement to lift the status of the downtrodden people.
2.3.10. Dharma and Dhama Yuga
What is Dharma? Dharma is
righteousness that underlies the law.
When this righteousnessis thought of as God, temple and religion, there
will not be any interreligious rivalry, religious unrest ad conversions, Vaikuntar
said that dharma yuga will dawn in the
world gradually, not all of a sudden. He
says that dharma is the only way to reach God.
He preached that annadharmam
is the most important of all the dharmas
and whenever people reach a place of worship, they should worship God and go
back with their stomach full. Only then,
people will have time to think of God and righteousness.[38] Moreover in dharma yuga, there will be no caste but a single creed and
religion. There will be only one
government. There won’t be any
difference between the ruler and the ruled.
There will be neither poverty nor disease. Dharma will be the God. There won’t be any temple, police station or
court because there won’t be any crime. Dharma yuga will be a world of
wholesomeness.[39] His idea of the reign of dharma yuga made him a great humanist and an advocate of
universalism. His proceedings had an
undercurrent of philanthropic approach.
2.3.11. Aiyya Vazhi Cult as a New Religious Sect
Vaikuntar’s religious reform was
closely associated with the social reform, for they were complementary to each
other. The reason is that in the early
nineteenth century religion had to be the principal and leading force in
implementing all social changes in India.
Moreover, in a state like Travancore where religion was used as the
pivotal force for conducting the day-to-day administrative affairs and where
even kings themselves were enslaved to the Brahmin priests, Swamigal thought
social reform would be possible only with religious reform. He never established any religious system
like Buddhism or Jainism. However, with
the emergence of his reform movement, a new sect of Hinduism appeared as a
curious phenomenon in the religious history of Travancore.[40] The followers of Aiyya are called as Aiyya Vazhi makkal [people who follow
the path of Aiyya]
The
religions reform of Vaikuntar therefore left an everlasting influence on South
Travancore society. Though his religions
reform challenged the Hindu orthodoxy, it neither encouraged the people to
worship any particular God, nor to construct any temple or to conduct any
ceremony. He laid emphasis only on dharma or charity to attain
salvation. His principle, in its
essence, is to see God in the smiles of the poor.[41]
He Said:
Those
who help the poor are my people.
And
they will attain the lotus feet of God [Ahilam: 170-171].
According to the religious
doctrine of Aiyya Vazhi cult, one can see the invisible hands of God in the
poor because God is with none but the poor.
Universal brotherhood and prosperity to one and all is the motto of this
cult. This ideology cuts across the
narrow limits of caste, creed and religion, and his universal religion is
applicable to all.[42]
2.3.11.1. Reverence as Aiyya
Vaikunda Swamigal assumed the
status of Aiyya [father] to all his followers, who are generally called Aiyya
vazhi [people who follow the path of Swamigal] or anbukkodi makkal [people who
adopt the love-flag]. The followers of
Swamigal affirmed that the worship of their Aiyya was really a worship of the
Supreme Being. His devotees became a
separate sect of Vaishnavism in Hindu religious, for he had been worshipped as
a manifestation of Lord Vishnu. Though
the followers were within the fold of Hindu religion, they apprehended the
Brahmin priests and never entertained worship in Brahminical temples.[43]
2.3.11.2. Wearing of Namam
In Travancore, disparity was seen
among the people in getting the holy ash from the Temple priests. In the case of Sucindram temple, till 1928
A.D. the prasadam or holy ash was
given in the hands of Brahmins by the Vattappalli or his assistant. While it was thrown on a raised platform of
stone near the rsabha mandapa to be
picked up by the non-Brahmin worshippers.[44] Therefore Vaikuntar instituted the practice of wearing
namam. As a result the followers of
Vaikuntar smeared tiruman [sacred
soil] on their forehead and at times on the parts of their body as well. It is a customary practice in pathis and Nizhalthankals to put the mark on the forehead to each and every
worshipper in person and give tiruman
to each individual in his / her hands.[45]
The
emergence of the Aiyya Vazhi cult,
thus, is basically bound to the socio-religious and political context of the
18-19th century Travancore.
Travancore was inhabited with people of upper and the lower castes. Discriminations on the basis of caste were
exercised. People of the lower castes
were not even allowed to enter the Hindu temples. Economically, people of the lower castes were
further subjugated through the imposition of various taxes.[46] The
jenmam and jenmies system and the
ritual status added to the land denied the right of owning land for the lower
caste people. Politically the people of
the lower castes were voiceless.
Dehumanization prevailed on the upper castes. Punishments were severe for even minor
mistakes. People of the lower castes
were forced to do menial jobs, which negated their identity. Altogether the socio-political, economical,
and religious context of Travancore was hostile towards the lower caste people,
and therefore the groaning for freedom from the shackles of bondage was felt
all over Travancore.
The
arrival of the English colonizers and the works of the Christian missionaries,
on the other hand, shook the foundations of the Hinduism that was overpowered
by the caste restrictions. Therefore,
the socio-religious and political situation of the 18-19th century
Travancore paved the way for the emergence of aspiration for liberation in the
form of Aiyya Vazhi Cult.[47] The birth of Vaikuntar was a long a awaited
one among the people of the lower castes of Tavancore, who were struggling
under the caste restrictions. When the
English missionaries worked for the betterment of the Christian concerts from
the lower castes, the condition of the Hindu lower castes was
disheartening. This could be the other
reason for the emergence of this cult.
Therefore, it is the milieu in which people were groaning under the
unjust social, political, religious, and economical conditions based on caste
hierarchy, and the threat of colonization instigated Vaikuntar to oppose such
unjust and mean treatment of the people of the lower castes.
2.3.12 Present Status of Aiyya Vazhi Cult
The Temples of this cult are
known as pathis. There are five important pathis viz.,
Thamaraikulam pathi, Samithoppu pathi, Muttapathi, Pallattu pathi and Duvaraga
pathi [all in Kanniyakumari District].
Besides these, there are innumerable small pathis which are known as Nizhalthankals or Inanthankals. At present,
thousands of pathis are seen
throughout the various parts of South India.
People of various castes like Nadars, Vellalas, Tevars, Nambiars,
Yadavas, Pariahs, Barbars, Vannars, Nairs and Panikkars conduct these Pathis. However, majority of the followers of this
sect are Nadars.[48]
The
followers of this cult hold three festivals in Swamithoppu pathi in the Tamil
months of Avani [August-September], Thai, [January-February] and Vaikasi
[May-June]. Each festival is conducted
for eleven days beginning with a flag-hoisting ceremony and ending with a car
festival Interdining is an ordinary occurrence in the pathi. Where the devotees bring rice and vegetable
for the purpose of preparation of the sacred meal, called unban. On the eighth day of the 11day festival,
people of various castes, come from far and near, take their meals jointly with
great enthusiasm. An important feature
in the major pathis is the presence
of pandarams,[49]
a group of mendicants who depended solely on the dharma, given by devotees.
They are ascetics who cast off their secular attachments and abandon all
means of kinship. In general, these
pandarams are staunch devotees of Vaikunda Swamigal who always praised their
Aiyya.[50]
2.4. Social Thought of Aiyya Vaikuntar
2.4.1. Radical Approach to Caste System
Aiyya Vaikuntar opposed
caste-based inequalities. In his
preaching he condemned the excessive taxes and the uliyum services imposed on the Shanars by the Travancore king. He told his followers that one of the crimes
of Ravana, the mythological opponent
of mythological Rama, was excessive
taxation, and a just king, like the ancient Chola rulers, would not demand more
than a sixth of the total produce a tax, and such a king would not even insist
upon that. Vaikuntar characterized the
Travancore as Neesan [oppressor] and
emboldened his followers that if a Shanar woman cursed the king everyday, the
king would die. He claimed, unless the
king announced through drum beating that the Shanars were relieved of uliyum services, he would lose his right
to rule.[51]
2.4.2. Head Turban
Vaikuntar made an appeal to the
lower caste people to lead an independent life without any fear of the dominant
castes. He vowed to remove the humility
which was imposed on the Nadars by
the government and by the upper caste people.
During the time of Vaikuntar, the lower caste people were prohibited to
wear cloth below the knee and above the waist.
They were even prohibited from using turban to carry any luggage on
their head.[52] They were permitted to use only a bunch of
dry hay and palm leaves, locally known as summadu,
on their heads. He asked his followers
to wear a turban while entering his place of worship.[53] To use head turban was no less than a social
revolution, for it had negated the caste supremacy and openly violated the
prevailing custom. It was a means of
providing a sense of freedom to the oppressed people. Through this practice Vaikuntar installed
confidence and self-respect in the minds of his followers. It led them to the shedding off their fear
and all shades of subservience. The
practice of wearing a turban while entering the temple still continues among
his followers during the time of worship at Swamithoppu.
2.4.3 Muthiri Kinaru
To Practice equality, Vaikuntar
dug a community well at Swamithoppu. This well was known as Muthiri Kinaru. This was the
first well of the region where all the caste, were permitted to scoop out
water.[54] While in Travancore society access to well
was discriminated on the basis of castes [people of lower castes were
prohibited from using the public wells in the village], Muthiri kinaru offered its water, which was believed to have
curative power, to all castes-mostly of those castes that were below the
Shanars in the caste hierarchy.[55] The holy water was called as Muthiripatham.[56]
2.4.4. Table Fellowship
Vaikuntar regularly organized
inter-dining or table fellowship among different castes around the Muthiri kinaru in order to abolish the
feeling of untouchability. People
belonging to different castes brought uncooked food, cooked it with the water
of Muthiri kinaru and ate it in a
community feast along with Vaikuntar.[57] Vaikuntar enacted this practice when people
of the lower castes were forced to live in seclusion outside the village. Also individuals of different castes were
prohibited from seating in a single row or eating together during those
days. Therefore, it was an attach on
caste Hinduism that avoided such fellowship on the basis of purity pollution
and caste hierarchy. Thus, Vaikuntar has
successfully initiated the movement towards the achievement of equality.
2.4.5. Samathuva Samajam
Vaikuntar was very much longing
for the establishment of equality among people of various caste groups. His teachings were mainly centered on the
protection of the rights of the underprivileged and guarantees equal rights for
all. R. Ponnu claims that Vaikuntar
founded a society based on his ideals for the propagation of samattuvam [equality] known as Samattuva Samajam or Samattuva Sangam.[58] But the present guru Bala Prajapati denied
the claim of Vaikuntar forming an independent society as Samattuva Samajam. Rather,
he admits that all the teachings of Vaikuntar were centered on the central
doctrine called equality.[59] N. Elango has opined that the Thuvayal Karas
[those who attended the Thuvayal Panthy] went to different villages and spread
the doctrines of Samattuvam [equality] among various castes, and thereby
gradually the society for equality gained momentum in the name of Samattuva Samajam.[60]
2.4.6. Anbu Kodi
Vaikunda Swamigal gave much
importance to love and charity in social life.
He considered these qualities as the bedrock of his movement. In keeping with the cult’s spirit of undiscriminating
love, Vaikuntar adopted a saffron flag with a white patch in the middle, known
as anbu kodi [flag of love].[61] He called his followers anbukodimakkal [people of love-flag]. The flag is red ochre in colour that is the
symbol cf sacrifice and strong mind, with a white tridental mark that stands
for purity, peace and love. The mark is
also in the shape of a lamp that expresses the idea of wisdom and justice. In the pathis
and Nazhal Thangals, the followers of
Swamkgal even now hoist this love-flag.
The direction of the flag hoisted at Swamithoppu forecasts good and evil
things. If it flies towards the south,
rain will be scarce, but if it flies towards the north, it will mean assured
rains. The devotees of Swamigal carry
this flag in their procession on the incarnation day [Masi 20] of every year.[62] Thus, the reign Vaikuntar envisioned was not
on the basis of power, violence, or force, rather it was based on love, justice,
and truth. It was an endeavour of
reclaiming the rights of the people, who were subjugated, ill-treated as
non-humans, tortured, brutally assaulted, and massacred.
2.4.7. Equal Status to Women
The socio-political, religious,
and economic condition of 18th century Indian women in general was
miserable. They were uneducated, and
were considered as mere animals kept for burden or for slaughter. Traditions and customs were heavily loaded
upon them. In Travancore the social
circumstances and daily life of the poor, low caste or slave women who are
obliged to labour for their daily support, and sometimes have nothing to eat on
any day on which they remain idle, present a direct contrast to the comfort of
higher section as might be expected from the condition of extreme and enforced
degradation in which they have been so long kept, and the contempt and
abhorrence with which they are universally regarded, yet they are human as well
as their superiors. They work hard,
suffer much from sickness and often regarded, appears in the laws by which a
man’s partner in life may be sent off at a moment’s notice.[63] Caste regulations required low-caste female
to carry the water pot only on the head, not on the hip or side. Even in the early part of the 19th
century, Vaikunda Swamigal urged for their liberation from the oppression of
caste-ridden society. He exhorted women
to fight against every form of oppression.
He stressed the chastity of womenfolk.
He appealed to the people to protect women and to discourage their vice.
2.4.8. Upper Cloth Revolt
The Brahmanical tradition says
that Parasurama prohibited the lower caste women from adorning themselves with
jewels and from covering their bosoms.
The Brahmin women alone could enjoy the right to wear jewels and breast
clothes. Of course, they also moved about
in their houses exposing the upper part of their body. The Nair women were not accustomed to cover
their body while in the house but, when they went out, they covered the bosoms
with a piece of light white cloth. The
Nair women were required to appear with bare breast before the Nambudiris. They would cover their middle with a long
piece of cloth hanging down but seldom going below the knees. They felt no shame to expose their charms by
leaving the upper portion of their body above their waist uncovered.[64] The Nadars
like the other lower castes were prohibited to cover their bosoms. The manner of dress prescribed for the Nadars consisted of a single cloth of
coarse texture, to be worn by males and females alike not lower than the knee
or higher than the waist.[65]
Vaikuntar
opposed the denial of right to Nadars
women to wear shoulder cloth. In order
to put the deprived classes on equality with the upper caste people, he
encouraged his people to wear shoulder cloth and to carry pot on their hip. There were strong reactions among the upper
caste people to this. It was an affront,
and the defiant attitude enraged the government and the upper caste
people. The result was that retaliation
in a murderous manner with impunity followed.
Orgy was let loose. The upper caste
people beat the lower caste, females, stripped their cloth, prevented them from
carrying the pot on the hip and forced them to follow the past customs.[66] However, the Nadars continued to strengthen
their right to wear upper cloth and finally succeeded.
3. Evaluation of Aiyya Vazhi
Cult’s Attempts for Common Humanity
The Socio-religious reform
movement organized by vaikuntar produced far-reaching changes among the
downtrodden people. Hailing from a
depressed community, he vehemently criticized the upper strata of society and
their governmental machinery. His
revolutionary teachings gave a rude shock to the feudal social set up of South
India and Travancore, in particular.
This was the first open mass agitation against the fossilized customs of
society. Through his reform activities,
he became the pioneer of the social reformers of modern South India. However, the common assumption is that the Aiyya vazhi cult is exclusively related
with the empowerment of the Nadar
caste, aline. And the questions put
forward by critics are: what is the role of Aiyya
vazhi cult in the achievement of common humanity in general? What are the attempts of Aiyya vazhi cult in attaining equality for the people of the lower
castes other than the Nadar
community?
In
answering to these questions it is interesting to note that initially the
adherents of this cult were from the Nadar
community alone. One of the reasons
could be that Vaikuntar himself belong to the Nadar caste. On the other
hand, it is equally important for us to notify the development it underwent in
the past two centuries. Also, the
intention of Vaikuntar was not to establish an exclusive cultic worshiping
community for a particular caste, rather his vision was inclusive in its
content. It is evident from the
teachings of Vaikuntar himself that the avatar
of Vaikuntar is for the restoration of equality and dignity for eighteen castes
[which includes Nadar caste also].[67] And through the field research the researcher
has identified the devotees of this cult is not only limited to the Nadar caste
of Kanyakumari alone, but people of different lower castes of Kanyakumari as
well as neighbouring districts of Tamil
Nadu are given equal importance in conducting worship and ownership of the
Nizhal Thangals [worship places]. An
ideal society is the one that provides individuals the right to freedom and
protection, the right of equality through the cessation of all discriminations,
and the right to participate in governance of the society and its
decisions. This is actualized through
this cult.
The
divine intervention in the restoration of peace, justice, harmony, and total
well being of the humanity finds another evidence through this cultic
formation. Vaikuntar himself had to
undergo the atrocities on the basis of caste system through which he became
aware of the cruelty of caste system.
This could have motivated him to instigate a movement against the caste
system. On the other hand, western
colonizers in regard to the social religious and economic arenas propagated a
wave of new ethos of freedom. This also
influenced the people of Travancore to aspire for restoration of human dignity
and respect in the form of cultic formation.
The
consolidation of Aiyya Vazhi cult
through the years was fruitful in such a way that much of its efforts were
highly appreciated even by the new generation.
The shift in its function from a mere movement of protest against caste
inequality to the emergence of a well furnished religious cult beyond caste,
religious tradition that stands for equality and human dignity that we name as
common humanity. Here we have one
humanity; one religion; and one caste.
And the whole humanity is the descendents of God; no one is superior or
inferior, rather everyone is equal.
Ideologically it is sound, but its effects are little short when we
consider the present situation of Kanyakumari district. The existence of caste differences can still
be traced in Kanyakumari. Therefore, new
modes of praxis-oriented religious doctrines based in the realization of the
vision of Vaikuntar needs to be evolved.
Conclusion
The emergence of the cult of Aiyya Vazhi was for a wholistic
development of the humanity. The
attempts of Vaikuntar were centered on reclaiming dignity and well being to the
followers. The self-respect achieved
through this cult is remarkable. It is
people’s movement for the attainment of equality, human rights, and
self-respect. Society is envisioned not
as the force of enslavement rather the place where love peace, justice and harmony
is assured. A shift in the understanding
of religion is achieved through breaking the backbone of the religious setup,
where the religious Hinduism was used to subjugate and manipulate the people of
the lower castes. The practices of Thuvayal Panthy, Samathuva Samajam,
and Nizhal Thangals are revolutionary
as well as self-redemptive in its content and essence. The concept of common Humanity finds its
maximum fulfillment through the model of Aiyya Vazhi Cult.
[1] ‘Common Humanity’ is a term use by S. Wesley
Ariarajah to prove the universal relationship of God. For him, there is only
one God who is the creator of everything and everybody. Bible speaks about the whole human family in
which Adam and eve are the prototypes of the common humanity of all people, S.
Wesley Ariarajah, The Bible and people of
Other Faiths [Geneva: W.C.C., 1985], 1-3.
[2] Joy Gnanadason, Forgotten History: The Story of the
Missionary Movement [Madras: G.L.T.C.R.I. 1994], 24.
[3] Ibid., Joy Gnanadason. Op.cit., 24-25.
Cf. also Bishop R. Caldwell. A History of
Tinnevelly, [New Delhi: Asian Educational Services, 982], 4.
[4]
The Nambudiris are an exclusive group
of Brahmins peculiar to Malabar. They were at the apex of the social structure
and who functioned as the trustees of temples and misappropriated for
themselves vast temple properties and endowments. They extended their power and domination in
the socio-economic, religious and political arena whereby exploited the Nadars
of Kanyakumari Cf. Joy Gnanadason, op.cit., 20-21. Cf.also. L.A. Krishna lyer.
Social History of Kerala:vol:II-Dravidians [Madras: Book Centre Publications,
1970], 46-47.
[5] R. Ponnu, op.cit., 40. Scholars
like N. Elango, and Vijaya Shanthi Elango suggest that the year of Vaikuntar’s
birth could be 1809 C.E. Cf, N. Elango & Vijaya Shanthi Elango, op.cit., 5.
Cf., N. Vivekanandan, Ahilathirattu Ammanai: Moolamum Uraium Part-I [Nagercoil:
Vivekananda Publishers, 2003], xiv.
[6] N. Elango & Vijaya Shanthi
Elango, op.cit., 5.
[7] R. Ponnu, op.cit., 40.
[8] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 179.
[9] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 180.
[10] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 14.
[11] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997, 17.
[12] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 17.
[13] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 18.
[14]N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 17.
[15] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 36.
[16] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 36.
[17] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 36.
[18]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 90.
[19]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 91.
[20] R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 90.
[21] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 36.
[22] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 37.
[23] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 37.
[24] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 38.
[25] R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 67-68.
[26] Samuel Mateer, Land of Charity [London:n.p., 1871], 213-214.
[27] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 15.
[28] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 179.
[29]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 66.
[30] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 179.
[31]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 56-57.
[32] R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 57-58.
[33] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 179-180.
[34] N. Elango and Vijaya Shanthi
Elango claims that it was a kind of penance initiated by Vaikuntar that which
the followers are obliged to practice, Cf, N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of the
World, op.cit., 13.
[35] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 180.Cf. also, N. Elango & Vijaya Shanthi Elango, Ayya Vaikuntar: The Light of the World, op.cit., 13.
[36] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of the
World, op.cit., 13.
[37]
N. Elango & Vijaya
Shanthi Elango, Ayya Vaikuntar: The Light
of the World, op.cit., 13. Cf also.,
R. Ponnu, Sri Vaikunda Swamigal and the
Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 58-59.
[38] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 38.
[39] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 39.
[40]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 64-65.
[41]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 62.
[42]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 62-63.
[43]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 68-69.
[44] K.K. Pillai, The Sucindram Temple [Madras:n.p., 1953], 265.
[45]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 69-70.
[46]Ivy Peter and D. Peter, Samaya Thondarkalum Samudaya Marumalarchium
[Tamil], [Nagercoil: Kanyakumari Institue of Development Studies, 1999], p.60;
NagaaaaaaaaAiya, V., op,cit., 25-29;
R.N. Yesudas, op.cit., 5, 30-31; Ward
& Connor, op,cit., 102-104;C.M.
Agur, Church History of
Travancore [Madras:n.p., 1903], 573-586.
Travancore [Madras:n.p., 1903], 573-586.
[47]R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 40.; M.S.S. Pandian, “Meanings of ‘Colonialism’ and ‘Nationalism’: An
Essay on Vaikunda Swamy Cult,” Studies in
History 8/2 [July-December, 1992], 177;
N. Elango & Vijaya Shanthi Elango, Ayya Vaikuntar: The Light of the World [Theru: Jeya Press, 1997],
5; K. Pachaimal, Ahilam Vasana Kaaviyam
[Nagercoil: Krishna Press, 1971], ix; N. Vivekanandan, Ahilatlurattu Ammanai: Moolamum Uraium Part-I [Nagercoil:
Vicekananda Publishers, 2003], xiv.
[48]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 100.
[49]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 102.
[50]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 103.
[51]M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 180.
[52]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 53-54.
[53] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 180.
[54] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 8.
[55]M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 181.
[56] N. Elango & Vijaya Shanthi
Elango, Ayya Vaikuntar: The Light of
the World [Theru: Jeya Press, 1997], 14.
[57]M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 181. Cf.also., R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 55-56.
[58]R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 54-55.
[59]Interview with Bala Prajapati on
10.01.2006.
[60]Interview with N. elango on
10.01.2006.
[61] M.S.S. Pandian, “Meanings of
‘Colonialism’ and ‘Nationalism’: An Essay on Vaikunda Swamy Cult,” Studies in History 8/2 [July-December,
1992], 181.
[62]R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 60-61.Cf also., S.M.L. Lamshmana Chettiar, Folklore in Tamil Nadu [New Delhi: n.p., 1973], 28.
[63]
R. Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 61-62. Cf als., Samuel Mateer, Native
Life in Travancore [London: n.d., 1871], 203-208.
[64]Samuel Mateer, Native Life in Travancore [London: n.d.,
1871], 112.
[65]R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 75.
[66]R.
Ponnu, Sri
Vaikunda Swamigal and the Struggle for Social Equality in South India, [Madurai: Ram Publishers,
2000], 62.
[67]R.
Harigopalan, Ahilathirattu Ammanai
[Nagercoil: Aiyya Vaikuntar Thirukudumba Pathippagam, 2000], 253.
Comments
Post a Comment