>Dl2000 at 02:47, 18 December 2018

2018-12-18T02:47:43Z

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{{Use dmy dates|date=December 2018}}
{{Use Indian English|date=December 2018}}
{{Ayyavazhi}}
'''Ayyavazhi phenomenology''' is the phenomenological variations found in [[Ayyavazhi]] society, [[Worship centers of Ayyavazhi|worship centers]] etc. from their holy text [[Akilattirattu Ammanai]].

Though the [[Ayyavazhi]]'s and its worship centers accept those in Akilam as the guideline to be followed, there is a considerable misunderstandings and inclusions in the socio-religious society of Ayyavazhi. Many practices, [[Ayyavazhi rituals|rituals]] and ideas are phenomenologically adapted from the pre-existing traditions which in turn counters the teachings of [[Akilam]].

==In Worship centers==
The [[Pathi]]s and the [[Nizhal Thangal]]s are considered as the primary centers propagating [[Ayyavazhi teachings]], apart from the religious status and relations to each other. Also these centers in common are the grounds where the theoretical ideas of the scriptures being practised, though the [[Nizhal Thangal]]s rather than the Pathis have their own limits. Besides those ritual there is a lot of phenomenological inclusions and exclusions in those centers directly and indirectly.

=== In Pathis ===

[[Swamithope pathi]], which is considered the headquarters of [[Ayyavazhi]], seems to the largest phenomenological than any other [[Pathi]]s. Akilam clearly states the variations between '''Mudisoodum perumal''' and [[Vaikundar]], advocating '''Perumal''' as a normal person, but a scholar and a respected one. On the other hand [[Vaikundar]] to be the incarnation of [[Narayana]] ([[Ekam]]) and as the supreme power (God) on the other.

Secondly the second part of [[Akilam]] is dedicated to reveal the [[monotheism]] with a mythical storyline. But currently in [[Swamithope pathi]] breaking all those two rules, there are separate [[Panividai]]s for '''Paradevathai''' and '''Paal Payyan''', claiming them as the wife and son of him respectively. Those two claims are based on another claim that Mudisoodum perumal himself is [[Vaikundar]].

In [[Ambala Pathi]] there is a separate [[Panividai]] for [[Kali]], a folk deity in the Vadakku Vasal, even though Kali is being kept inactive in '''Vadavamugam''' as imprisonment. There is also a claim that [[Ambala Pathi]] is the Primary among the Pathis. There is such a claim from [[Mutta Pathi]] that it was primary, though the religious importance of [[Swamithope]] from [[Akilam]] is greater than any other [[Pathi]]s.

=== In Nizhal Thangals ===

[[Nizhal Thangal]]s which were the secondary (to [[pathi]]s) worship centers constructed for the means of worship and for teaching the gospels and philosophy of [[Vaikundar]] and [[Akilattirattu Ammanai]], lost their unique ideology and get reinforced with the folk form of worship which were common throughout the country, mainly because of the lack of knowledge of the Thangal Panividaiyalars in [[Akilam]]. Most of them lost their identity as [[Nizhal Thangal]]s and began to be noticed as '' 'Narayana Swami temples' '' as in Hindu [[Vaishnavism]]. Many Thangals, mostly in the north eastern parts provide panividais for the [[Seven-deities]], [[Kali]] and other [[Folklore|folk]] deities, though as secondary, in spite of the fact that [[Akilam]] condemns all those separate identities for them apart from [[Vaikundar]]. Some Thangals also provide idols for those deities and some others conduct '' 'Vilakku Poojas' '' for [[Vaikundar]] imitating from [[Hindu]] ('''Shakthism''') temples. Some thangals also claim themselves as 'Pathis' though [[Akilam]] clearly points out the difference between [[Pathi]]s and [[Nizhal Thangals|Thangals]].

Also [[Akilam]] seems to accredit the practise of [[Shamanism in Ayyavazhi|Shamanism]], by the ''Panividaiyalars''(those who conduct the prayers) in the [[Lotus position|Padmasana]] poster and in closed eyes, uttering the fate (those to happen) of the commoners for them by getting divinised by the power of Ayya. But today majority of the ''Panividaiyalars'' use to stand and dance as in the tribal system of worship.

== Theological ==

[[Akilam]] especially the second part clearly provides rich ideas in quantity and quality about the uniqueness and supremacy of [[Vaikundar]] and his power-relation to other lesser gods. But many followers relates [[Vaikundar]] to [[Vishnu]] and as merely the [[incarnation]] of him. Some others includes him within the [[Dashavatara|Ten Avatars]] replacing others while some denominations relates him to Kalki and on the other hand him-self as [[Kalki]]. Some of them also rejects the [[Ayyavazhi Trinity|Trinity]] conception and use to consider the [[Narayana]] to be the supreme as in [[Vaishnavism]]. Some denominations especially the ''Ayya Vaikunda Siddhasharama'' view him as a [[yogi]] on the way of describing [[Advaita]] and [[Moksha]] through Akilam, despite Vaikundar's supreme nature throughout [[Akilam]]. Overall though all the followers consider Akilam as the supreme holy script, most of them are completely unaware of the unique [[monotheistic]] ideology and the [[monistic]] philosophy of it except a handful of scholars in [[Akilam]].

== See also ==
* [[List of Ayyavazhi-related articles]]
* [[Nizhal Thangals]]
* [[Ayyavazhi rituals]]
* [[Akilattirattu Ammanai]]

==References==
* Vaikundar Seva Sangham (an organisation) (2002), ''Ayya Vaikundar 170th Avathar-Special Edition'', '''The activities of Nizhal Thangals'''.
* ''Samithopu Ayya Vaikunda Suvami 172-vathu avathara thina vizha, Thina Malar vazangkum Avathara Thina vizha Sirappu Malar''
* R. Ponnu, ''Sri Vaikunda Swamigal and Struggle for Social Equality in South India'', (Doctoral thesis in [[University of Kerala]], [[Thiruvananthapuram]].) 2000.
* A. Ari Sundara Mani (2002), ''Akilathirattu Ammanai Parayana Urai'', Ayya Vaikundar Thirukkudumbam Publications.
* N. Vivekanandan, ''Akilathirattu Ammanai Moolamum Uraiyum'', Vivekananda Pathippakam.

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[[Category:Ayyavazhi]]

Ayyavazhi phenomenology - Revision history

>Dl2000 at 02:47, 18 December 2018