Ucchippadippu

The Arul Nool is a supplement to the Akilattirattu Ammanai, and is likewise considered a holy script of Ayyavazhi, an offshoot sect of Hinduism. This book contains the collection of messages given by Ayya Vaikundar to his Disciples (Citars or Arulalarkal), whose names are unknown. Since they are believed to be composed by Arylalarkar, it acquired the name Arulnool. There is no direct indication within the book regarding the time of its composition.

Within this literature, Ukappadippu, Ucchippadippu, Vazhappadippu and Pothippu are prayer formulae used for worship. Chattu Nittolai is a book that is said to contain the Lamentations of Ayya Vaikundar. It laments on the sufferings of Ayya Vaikundar and the Canror people. There are also views that Ayya Vaikundar himself sang the content of this book when he came from Thiruchendur. Ayya Cicarukku chonna pathiram, Ayya Cicarukku chonna Sivakanta atikara pathiram and Tinkalpatam are instructions given to people on various aspects of life, including the conduct of worship. The instructions found in these are generally rephrasings of those that are given in Akilathirattu. Natuthirvai Ula is a set of predictions for the day of judgement, and Kalyana Vazhthu is a song of felicitation to be sung during marriages in honour of the couples. Saptha kannimar patal is another formulation of the story of Seven Virgins given in Akilathirattu, and Panchatevar Urpatthi is about five folk deities named Sivaimargal, believed to be the soldiers of Ayya Vaikundar.

The word Ukappadippu in Tamil denotes that 'the song of the Aeon. It is present in Arul Nool. This Ukappatippu is not to be confused with Uccippadippu, the noon Prayer. The Ukappadippu consists of six verses, and each was chanted eleven times by the devotees in Pathis and Nizhal Thangals twice a day; at dawn and at dusk after the Panividai.

The word Ucchippadippu in Tamil means "Things to be chanted at noontide." This Ucchippatippu is not to be confused with Ukappatippu (see above). This Ucchippadippu is the noon prayer chanted in Ayyavazhi Pathis and Nizhal Thangals, exactly at 12:00 noon. This is also found in Arul Nool.

The Panchathevar Urppatthi part tells about the situation and the way by which the Sivaimar were created. The Natuttheervai Ula part tells about the happenings of the day of final judgement. This Kalyana Vazhthu is the ballad which was sung during the marriages of the followers of Ayyavazhi. Most of the lines of this part seems as an extract from Akilam.

Pothippu

The Pothippu is one of the sub-sections of Arul Nool which was the secondary scripture of Ayyavazhi. The author of the content is unknown. This is a prayer form called 'Mappu Kettal'.

Ukappadippu

The Arul Nool is a supplement to the Akilattirattu Ammanai, and is likewise considered a holy script of Ayyavazhi, an offshoot sect of Hinduism. This book contains the collection of messages given by Ayya Vaikundar to his Disciples (Citars or Arulalarkal), whose names are unknown. Since they are believed to be composed by Arylalarkar, it acquired the name Arulnool. There is no direct indication within the book regarding the time of its composition.

Within this literature, Ukappadippu, Ucchippadippu, Vazhappadippu and Pothippu are prayer formulae used for worship. Chattu Nittolai is a book that is said to contain the Lamentations of Ayya Vaikundar. It laments on the sufferings of Ayya Vaikundar and the Canror people. There are also views that Ayya Vaikundar himself sang the content of this book when he came from Thiruchendur. Ayya Cicarukku chonna pathiram, Ayya Cicarukku chonna Sivakanta atikara pathiram and Tinkalpatam are instructions given to people on various aspects of life, including the conduct of worship. The instructions found in these are generally rephrasings of those that are given in Akilathirattu. Natuthirvai Ula is a set of predictions for the day of judgement, and Kalyana Vazhthu is a song of felicitation to be sung during marriages in honour of the couples. Saptha kannimar patal is another formulation of the story of Seven Virgins given in Akilathirattu, and Panchatevar Urpatthi is about five folk deities named Sivaimargal, believed to be the soldiers of Ayya Vaikundar.

The word Ukappadippu in Tamil denotes that 'the song of the Aeon. It is present in Arul Nool. This Ukappatippu is not to be confused with Uccippadippu, the noon Prayer. The Ukappadippu consists of six verses, and each was chanted eleven times by the devotees in Pathis and Nizhal Thangals twice a day; at dawn and at dusk after the Panividai.

The word Ucchippadippu in Tamil means "Things to be chanted at noontide." This Ucchippatippu is not to be confused with Ukappatippu (see above). This Ucchippadippu is the noon prayer chanted in Ayyavazhi Pathis and Nizhal Thangals, exactly at 12:00 noon. This is also found in Arul Nool.

The Panchathevar Urppatthi part tells about the situation and the way by which the Sivaimar were created. The Natuttheervai Ula part tells about the happenings of the day of final judgement. This Kalyana Vazhthu is the ballad which was sung during the marriages of the followers of Ayyavazhi. Most of the lines of this part seems as an extract from Akilam.

Dualistic dimension

The Kroni, the primordial manifestation of evil, was fragmented into six. Each was destroyed in successive Yugas; finally, Kaliyan (the last) will be sentenced to hell after the final judgement which led to the consideration of Ayyavazhi towards dualism. Kaliyan is called an evil spirit which came to the world. So it was commonly accepted that the destruction of the maya (evil spirit) was symbolised in such a way.[2] But the scripture is most commonly concerned with Ultimate Oneness right from the beginning to the end. So the dualistic views were contrasted by the monistic narration. Also the contents of Arul Nool, based on the teachings of Vaikundar, which were believed to be written by arulalarkal and Citars, is completely monistic.

Ayya Narayanar Akilattirattu Ammanai

Akilattirattu Ammanai

The Akilam one is the first among the seventeen parts of Akilattirattu Ammanai, the religious book of Ayyavazhi. This section includes the Kappu, the very first part; it tells of the Detchanam, and describes the political and sociological situation in the early world.

The Kappu

The word, Kappu, in Tamil means "the act of the author taking refuge in the Almighty before writing a book". Almost all the ancient works in Tamil begin with Kappu. In this case, however, the Kappu on the one hand functions as an act of the author taking refuge, and on the other hand, reveals the personal liberation of each and every life in the Universe. In this section the author says that, because of the coming of the Kaliyan, God incarnates the Santror to save and rule the universe under One Word, and I am he who heard which God says about that.

Noolcchurikkam

This part provides a summary, in a grand style, of all the events of the Akilam from the beginning of the Universe to the end. It gives a little more information about the Vaikunda Avatharam. This part also includes the spread of God in the mind of the author before writing, and also Adiyeduttharulal (the act of giving the first verse of Akilam, by God to the author).

Benefit of the Book

This is the part in which Akilam narrates briefly the benefits of it in a religious way. It says that one who hears its reading will attain Ultimate Completeness, and one who abuses it will be sentenced to Hell.

Novelty of Detchanam

According to Akilam, Santror took birth in this world before the Kali Yukam in Detchanam, and so this Detchanam is the Land of the earliest civilization of Human Beings. In this part, the novelty, sociology, and theology of the civilization were deeply narrated.

Justice of Governance

This part tells about the way in which Chozhan (not to be confused with later Cholas), the king of Detchanam, rules his country at an early age, and so suggests the path by which a king should rule his country.

Justice of Divinity

This part tells about the thought of people about the Almighty and about their religious harmony during that age, and tells the way by which one should be divinized.

Justice of Common Man

This part of the book tells us about the moral character of the people, and also their way of life in harmony with nature, particularly women.

Integrity of Castes

This part describes the caste system in the early days. It says that although there were several castes, it was merely a classification; the people of different castes lived as one caste without antipathy.

Neetiya Yukam

The very first yukam (which is pronounced yugam in Tamil, and which means "aeon") was called Neetiya Yukam. During this time, divine, human, and all other virtues flourished without hindrance. The human race lived united as a family, without distinctions of caste, and were not subjected to uliyams (pronounced oozhiyam, and meaning slavery or severe labour). They did not fear demons, and there was perfect harmony among the creatures of the Earth, as well as among those who lived in the Fourteen Worlds. In this yukam, the king was righteous and did not oppress his people through taxes or other means.
During this peaceful time, Kroni was born. Kroni, who is analogous to Satan in the Christian tradition, is viewed as a primordial personification of evil. Though Kroni is said to have been born with multitudinous limbs, each the size of a mountain, he nevertheless assumes different forms in different yukams: for example, as Ravana or Duroyodhana. In opposition, Vishnu also incarnates in different yukam with different avatars, for example Rama or Krishna.
In order to quell the ravenous hunger in his stomach, Kroni drank all of the waters of the sea. With these waters being insufficient, he swallowed Kailayam, the abode of Sivan (Shiva), then proceeded to devour the entire universe. Mayon, residing with Isvaran (another name for Shiva) in Kailayam, escaped to undertake tavam (tapas, meaning "austerity") to receive permission from Isvaran to destroy Kroni. Isvaran granted this permission, but made Mayon aware of the necessity to appear in different forms in the successive six Yukams in order to destroy the Six Fragments of Kroni. Following this advice, Mayon sliced Kroni into six fragments, and saved the universe. The first yukam thus came to an end.

Chathura Yukam

According to Ayyavazhi mythology, in the second yukam, called Chathura Yukam, one of the six Pieces of Kroni was formed as a creature called Kuntomasali in the shape and size of a mammoth leech, and when it disturbed the tavam of those in Thavalokam, Mayon destroyed it by catching it in a hook.

Request of Devas

After the two Yukams are completed, Devas requested of Sivan that as they did not find anyone claiming boons in the previous Yukams, so in the following Yukams, the Asuras should be created with the capability of thinking and looking smart, and they should claim boons, and so live prosperously.

Netu Yukam

In the ensuing Netu Yukam, according to Ayyavazhi mythology, another fragment of Kroni was created into two wicked persons called Thillaimallalan and Mallosivahanan. They ruled over the people most wickedly, by extracting Uliyam and Iraikal (taxes) from them. When it became unbearable, the Thevarkal (celestial beings) complained to Isvaran, who in turn, commissioned Mayon to carry out the destruction of the wicked rulers, which he later did.

Kretha Yukam

This part tells about the fourth aeon, called Kretha Yukam.The third fragment of Kroni was, once again, made into two siblings called Suraparppan and Sinkamuka Suran, and they were given responsibility to rule the earth. The wicked rulers began to crush the Thevarkal, who once again reported it to Mayon.

Vaikundar - Ekam - Other lesser Gods - Relation

Ayyavazhi believes in one God, but recognizes that the one God can appear to humans in a multiplicity of names and forms. The first half of Akilam asserts the existence and power-status of different god-heads and in the second half after the incarnation of Vaikundar though they were puppet reign, they do exists. Especially, though all powers were surrendered to Vaikundar, Narayana acts a double role through out the incarnation of Vaikundar, as the Father of Vaikundar. So Akilam accepts that all god-heads exists. But as Vaikundar only the powerful and the supreme, which channel Ayyavazhi theology towards Henotheism.

But God is, in the highest sense, one: formless, infinite, and eternal. God is changeless and is the very source of consciousness and on the other hand the consciousness itself. God is beyond time, space, and causation and yet exist within everything and every being. Being formless, God is genderless. The name Ekam is mentioned quite often in Ayyavazhi scriptures. But beyond the mere mention of the 'term' several times, no long description is provided for the word. But still placing Ekam beyond every powers. But the term Ekam in Tamil gives simply the meaning, "one and the incomparable supreme". This is some sort of monistic definition about god from Ayyavazhi theology.

There are a series of lesser god-heads mentioned in Akilam were lesser in power and within Ekam while Vaikundar is viewed on one hand as the incarnation of Ekam and on the other hand as in equal power to Ekam. But during the encounter of Vaikundar with the King of Travancore, a verse of Akilam states that Ekam itself was created by Vaikundar. So Vaikundar is supreme to all.

Regarding Vaikundar, This Ekam remains one among the three in the Trinity in Vaikundar during the incarnation. So the all qualities of Ekam (changeless attributes etc...) fits also to Vaikundar. Strengthening this view a series of quotes from Arul Nool portraits Vaikundar as eternal and reveals his Universal form.

Mythical Narration

It speaks of Sivam (matter) and Sakthi (energy) as the next evolved powers from the supreme Ekam. Then the Three lesser God-heads (i.e., Trimurthi) which is Sivan, Vethan and Thirumal as evolved from this Sakthi. It also speaks of several further evolved lesser Gods. But in Kali Yukam, due to the cruel nature of the boons offered to Kaliyan, Thirumal (the then supreme power) cannot destroy the sixth fragment of Kroni directly so all God-heads were unified into the Ekam, and Ekam Incarnated in the world as a Turine god (Ekam, Narayana and Human) in the form of Vaikundar to overcome the boons and to destroy Kali. Since all were unified in Vaikundar, in Kali Yukam Vaikundar was the Supreme Power and he was the only worshipable God. So in this regard Ayyavazhi is also viewed as a monotheistic religion.[1] Akilattirattu Ammanai also speaks of Dharma Yukam in which Vaikundar rules like a king. There Vaikundar will be an undisputed power ruling the fourteen worlds. No such powers, (i.e.) a single God to rule the fourteen worlds, still exists. Also no such throne to rule the fourteen worlds do exists. But immediately after the incarnation of Vaikundar, Narayana told Vaikundar in the Muttappathi Vinchai that the incomparable throne is growing for him. The mythical narration of Ayyavazhi too show Vaikundar as a supreme power.

Dualistic dimension

The Kroni, the primordial manifestation of evil, was fragmented into six. Each was destroyed in successive Yugas; finally, Kaliyan (the last) will be sentenced to hell after the final judgement which led to the consideration of Ayyavazhi towards dualism. Kaliyan is called an evil spirit which came to the world. So it was commonly accepted that the destruction of the maya (evil spirit) was symbolised in such a way.[2] But the scripture is most commonly concerned with Ultimate Oneness right from the beginning to the end. So the dualistic views were contrasted by the monistic narration. Also the contents of Arul Nool, based on the teachings of Vaikundar, which were believed to be written by arulalarkal and Citars, is completely monistic.

Pantheism and panentheism

Though Ayyavazhi is mostly connected with the concept of Ekam, some followers advocates Ayyavazhi as Pantheistic, sticking to the concept Ekan (one who appears as oneness or Ekam in Tamil) which was used to refer God in Akilam seven. In this expression, the Akilam lays the groundwork for viewing Ayyavazhi as a pantheistic faith. In a quote in Kappu, the very first part of Akilam one, the author of Akilam says, "By keeping us inside yourself, please help us".Akilam1:12. Regarding Panentheism, there are many quotes in Akilam to suggest it, but more which reveal Ayyavazhi as monistic. For example, during the Vinchai, inside the sea, Narayana, seeing Vaikundar, says that "You are Sivan, you are Thirumal, you are Nathan, you are the Tapas, and you are the one who is omnipresent in all which exists". And when Vaikundar is jailed in Thiruvananthapuram he alleviates the Santror by saying "I am the one who created the Ekam and the one who is omnipresent." -- (Akilam 13:395).

Narayana in Ayyavazhi

Lord Narayana has the most important role in Ayyavazhi theology than any other God-heads from Hindu tradition. The internal evidence states that the primary scripture of Ayyavazhi, Akilattirattu Ammanai was told by Narayan to his consort Lakshmi, which was heard by Hari Gopalan Citar and was written down.

Narayana and Siva - Relation

The importance of Narayana in the theology of Ayyavazhi varries through the ages. Before the creation, though the three god-heads, Siva, Brahma and Vishnu are all treated with equal status Siva is the supreme or over-all power. All the powers came from Siva and the final words for all sort of functioning - creation, maintaining and Destroying all will be from Siva and that will be done by others. This view on Siva is similar to Saivism.

After six yugas, during the creation of Kaliyan in the seventh Kali Yuga, Siva hearing the words of Devas without discussing with Vishnu, created Kaliyan though they have a deed that, all asuras should be created after discussing with each of the Trimurti. Due to this action of Siva, Vishnu refused to incarnate in the world for destroying the final fragment of Kroni. So Siva, Brahma and all other devas surrendered all their powers to Narayana. So from here onwards all others were puppet-reign and Narayana is the supreme universal power. This view is similar to that of Vaisnavism on Vishnu.

Vaikundar and Narayana - Relation

Several episodes, as narrated in the Akilam (the holy text of Ayyavazhi), describe Ayya Vaikundar as an avatar of Vishnu (a Tamil name for Vishnu).

All these episodes — starting with his 'birth' at sea as the 'son' of Narayana, the performance of the grand Tavam , the symbolic shamanic actions of incinerating the demons, the seizing of esoteric powers, and the unifying of the deities unto himself — highlight the important message that Ayya Vaikundar came as the avatar of Narayana. The followers of Ayyavazhi believe and worship him as a deity, the incarnation of Narayana. (see: Ayyavazhi Trinity)

Vaikundar as Narayana

After the birth in the sea, Vaikundar was addressed by Akilam quite commonly as Narayana. In most of the teachings of Vaikundar to the people, he portraits himself as incarnation of Narayana. The theological definition from Akilam about Vaikundar too focuses the same point mostly. The incarnation of Vaikundar in the world it to destroy kali and it was the duty of Narayana to do this, as per the early deeds with Siva. So in that sense the view is stengthened that Vaikundar is Narayana himself.

Then the aim of the austrity of seven virgins towards vishnu to marry them is fulfilled in the Vaikunda Avatharam by Vaikundar. So this event too stengthens this belief.

Vaikundar as son of Narayana

Right from the beginning of the incarnation of Vaikundar in the sea, Vaikundar use to call Narayana as Father, through the vinchais. The episode comes in a way that the whole details, powers, instructions, and laws were given to Vaikundar by Narayana. Then after Vaikundar coming out of the sea, he was called as Narayana by devas.

On summing up, the Father - son relationship between Narayana and Vaikundar is highlighted during the three vinchai.

Ayya Vaikundar as the supreme deity

In Ayyavazhi, Ayya Vaikundar is considered the supreme deity and an incarnation of Mayon. Due to this belief, the followers of Ayyavazhi seem to have taken him to be the centre of all divinities. He was the incarnation, not only of Thirumal, but also of Sivan and Brahma as well. In order to demonstrate that he was the supreme deity of the present age, Ayya Vaikundar not only performed symbolic marriages in which all surrounding popular deities were surrendered and unified unto himself, he also did away with refractory evil spirits. (see:Ayyavazhi Trinity)

Right from the beginning of the Vinchai of Tiruchendur Vaikundar has been focused as the ultimate power or incarnation of the supreme Ekam. All sort of administrations - Creating maintaining and destroying were all handled to Vaikundar through the Vinchai by Narayana, who was responsible for all these actions from the beginning of Kali Yuga. Narayan also says about all different divine powers and deities of the world and assure that, "During the avatar, all such divine powers, deities and attributes will be surrendered and will be unifyied into you".

Ekam - Narayana - Vaikundar

The relations between the Ekam, Narayana and Vaikundar were understand by different implications found in several verses of Ayyavazhi scriptures. Thiru Nadana Ula, the section which describe the situational changes that is going to be happen in the world from the advent of Vaikundar, says the relation between these three power-heads as, the 'Ekam is taken inside Narayana and with that power Vaikundar is being given birth' which means, Ekam is regenerated as Vaikundar in Kali Yuga by Narayana by which Narayana is the Father of the Supreme Vaikundar.

Vaikundar revealing his Supremacy

Vaikundar, by his various incarnational activities reveals him as the supreme power apart from the relationship of Narayana.

After the incarnation Vaikundar at the sea-shore of Tiruchendur provided Rules and regulations to God-heads. During this the supremacy of Vaikundar is revealed by the event of Vaikundar ordering all devas of the cosmos the do's and don'ts which are to be followed. Even here Vaikundar was said as the incarnation of Ekam.

Another area in which Vaikundar has been focused as the supreme universal power is the Marriage with the deities. During this, Vaikundar exactly in the place of Ekam unifyied into him all the deities. He unifyied into him Parvati in the form of Siva, unifyied Lakshmi in the form of Vishnu, Sarasvati in the form of Brahma, Valli and Deyvanai as Muruga etc., showing that Vaikundar is the incarnation of the supreme power, from which all these lower divine powers generated.