Ayyavazhi - Teachings and Impact

Teachings and Impact

The majority of Ayyavazhi's key teachings can be found in the book Akilattirattu Ammanai and other teachings are collated from various books written by unknown authors, whose works feature in the Arul Nool. Like Dharma, the other teachings of Ayyavazhi are twofold, sociological and mystical. The mystical teachings are devoted to revealing divine knowledge, while social teachings are primarily concerned with eliminating inequality and discrimination in society. The teachings encourage a positive relationship with God, as opposed to one based on fear. Followers are encouraged to refer to God as Ayya, "dear father", to strengthen their intimacy and affection towards God.

Ayyavazhi mystics focus on supreme oneness. Among its variations, the theology always maintains this focus on oneness. The evil of Kali blocks the ultimate or supreme oneness prevailing between individual souls and the universe, creating among them a false sense of individuality and of extreme pride. This erroneous view causes the apparent sense of separation from the oneness and motivates against it. Ekam—the "over-soul" or the supreme soul—is identified as the whole of existence, changeless in nature and ubiquity. This is "one which undergoes different changes with respect to space and time" because of the evil force maya.

All of creation evolved from this Ekam, the supreme consciousness. All the qualities of Ekam are within each soul, and evolve from it. Each and every individual soul is a reflection or mirror of the absolute Supreme, Ekam, which provides the textual basis and metaphor for the mirror's role in Ayyavazhi worship. Human and all other souls are restricted and limited by the evil of Kali. This is why individual souls are not able to attain supreme bliss, and so are secondary to Ekam. Once a soul overcomes the influence of maya, it becomes one with Ekam. Its individuality is gone, and thereby it is Ekam. On the other hand, this supreme consciousness is personified as Paramatma (over-soul) by which, God is the "Husband", while all other souls are his "consorts", symbolised by Thirukkalyana Ekanai, where Vaikundar marries the individual souls. Also, the Ayyavazhi philosophy applies a common formula for the creation of human beings and the rest of the universe. Thus whatever exists externally to human beings exists also internally.

Ayyavazhi clearly and explicitly condemns the caste based inequalities in its social teachings. It heavily criticises the caste discrimination rather than the 'Caste system' itself. From its inception, Ayyavazhi has also served as an engine of social reform, particularly in the area of Travancore, which was previously noted for its unusually strong caste system. In this contest, the mingling of castes in Ayyavazhi centers was a vital element in the transformation of society.

Ayya Vaikundar was the first to succeed as a social reformer in launching political struggle, social renaissance as well as religious reformation in the country. Vaikundar was the pioneer of the social revolutionaries of Tamil Nadu and Kerala. He was also said to be the forerunner of all social reformers of India. Akilam displayed sympathy for the laboring classes, and opposed to the often excessive taxes they were forced to pay. From the beginning the followers, fortified by the teachings, have also taken a strong stand against political oppression. This is most clearly seen in Akilam, where the Thiruvithkanur king is identified as Kalineesan, (one who is a captive of Kali) and the British are identified as Venneesan (the white neesan) in the social sense. Ayyavazhi was in the forefront of movements for Human Rights and Social Equality. Ayyavazhi also 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.