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Ayyavazhi ((タミル語:அய்யாவழி), (マラヤーラム語:അയ്യാവഴി) ''Ayyāvaḻi''〔The 'zhi' (ழி) portion of the word Ayyavazhi is a retroflex, and it is correctly transliterated according to the National Library at Kolkata romanization as ''Ayyāvaḻi''.〕 , "Path of the father") is an henotheistic belief that originated in South India.〔Tha. Krishna Nathan, ''Ayyaa vaikuNdarin vaazvum sinthanaiyum'', p. 62: "" (The day at which Vaikundar is given rebirth could be considered as the date of origin of the Ayyavazhi religion.)〕 It is cited as an independent monistic〔N. Vivekanandan, ''Akilathirattu Ammanai moolamum Uraiyum'', Volume 2, p. 97〕 religion by several newspapers,〔The following morning and evening dailies refer to Ayyavazhi as a religion: *Malai Malar (leading evening Tamil daily), ''Nagercoil Edition'', 4 March 2007, p. 5, "சுவாமி ஊர்வலத்தை அய்யாவழி பக்தர்கள் சமய தலைவர் பால பிரஜாபதி அடிக..." (this report calls Ayyavazhi ('அய்யாவழி சமயம்') "a separate religion"); *Dinakaran (Tamil Daily), Nagercoil Edition, 1 March 2007, p. 3: "அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் அடிக்கல் நாட்டினார் ("Bala Prajapathi Adikalar the head of Ayyavazhi religion laid foundation stone for the ..."); *Dinakaran (Tamil Daily), Nagercoil Edition, 14 February 2011, p. 2: "...தலைமை பதிக்கு வந்த ரவிசங்கர்ஜியை அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் வரவேற்றார். ("Bala Prajapathi Adikalar the head of Ayyavazhi religion welcomed Sri Sri Ravi Shankar who arrived here in Swamithope pathi..."); *Dina Thanthi, Nagercoil Edition, 2/3/2007, p. 5. "மாநாட்டுக்கு அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் தலைமை தாங்குகிறார்." Translation – "The religious conference is led by Bala Prajapathi Adikalar, the head of Ayyavazhi religion." This news from a leading news paper in India, on reporting the 175th Ayya Vaikunda Avataram, calls Ayyavazhi a religion, and Bala Prajapathi Adikalar the head of Ayyavazhi religion; *Tamil Murasu (4/3/2006), p. 3:"இதையொட்டி குமரி மாவட்டம் சாமி தோப்பில் 'அய்யா வழி சமய' மாநாடு (the conference of 'Ayyavazhi religion') உள்பட..."〕 government reports〔 〕 and academic researchers.〔G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, pp. 120–121. '"it may be concluded that, AV emerged as a 'new and singular' religious phenomenon in that context"''〕〔Graham Harvey and Robert J. Wallis, (2007), ''Historical Dictionary of Shamanism'', ISBN 0-8108-5798-7, Scarecrow Press, pp. 101〕〔M.C. Raj (2001), ''Dalitology: The Book of the Dalit People'', Ambedkar Resource Centre, Tumkūr, India, p. 422, "The Shanans also started a non-Brahminic religion called Ayya Vazhi." ISBN 81-87367-04-0〕 In Indian censuses, however, the majority of its followers declare themselves as Hindus. Therefore, Ayyavazhi is also considered a Hindu denomination.〔R. Ponnu, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', p. 98〕 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''. Accordingly, Vaikundar was the Purna avatar of Narayana. Ayyavazhi shares many ideas with Hinduism in its mythology and practice, but differs considerably in its concepts of good and evil and dharma.〔G. Patrick, ''Religion and Subaltern Agency'', pp. 111–113,〕 Ayyavazhi is classified as a dharmic belief because of its central focus on dharma.〔G. Patrick, Religion and Subaltern Agency, pp. 160–161.〕 Ayyavazhi first came to public attention in the 19th century as a Hindu sect.〔R. Ponnu, ''Sri Vaikunda Swamigal and the Struggle for Social Equality in South India'', p. 98.〕 Vaikundar's activities and the growing number of followers caused a reformation and revolution in 19th century Travancorean〔R. Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 63, ''"The religious reform of Sri Vaikunda Swamigal left an everlasting influence on South Travancorean society."''〕 and Tamil society,〔G. Patrick, ''Religion and Subaltern Agency'', pp. 90–91.〕 surprising the feudal social system of South India.〔R. Ponnu, Sri Vaikunda Swamigal and Struggle for Social Equality in South India, p. 86.〕 It also triggers a number of reform movements including those of Narayana Guru〔 and Ramalinga Swamigal〔 etc. Though Ayyavazhi followers are spread across India,〔''Dina Malar''(Leading Tamil News paper), ''Nagercoil Edition'', 4/3/2005 p. 12: "எனேவ இன்று அய்யா வைகுண்டசாமி வழிபாட்டு ஆலயங்கள் இந்தியா முழுவதும் வேராயிரம் பெற்ற விழுதுகளாய் படந்து ஆறாயிரத்துக்கு மேல் தோன்றி வளர்ந்து வருகிறது" Translated to "So today these worship centers of Vaikunda Sami is spread ''across India'' and growing with more than 6000 of them"〕〔C. Paulose, ''Advaita Philosophy of Brahmasri Chattampi Swamikal'', p. 24, "To propagate his teachings and ideas he opened upon seven Pathis and seven Tangs (The Primary Nizhal Thangals) in Travancore, hundreds of small pagodas (Nizhal Thangals) throughout India." Accrediting the Worship centers of Ayyavazhi across India and so the Ayyavazhi followers.〕 they are primarily present in South India,〔R. Ponnu, ''Sri Vaikunda Swamigal and Struggle for Social Equality in South India'', p. 100, '"At present thousands of Pathis (Nizhal Thangals) are seen throughout South India."''〕 especially concentrated in Tamil Nadu〔Dina Thanthi, (Tamil Daily) Nagercoil Edition, 4 March 2007, p. 23: ''"The Ayyavazhi followers are highly populated in the districts of Chennai, Virudhunagar, Tirunelveli, Tuticorin and Kanyakumari."''〕 and Kerala.〔Tha. Krishna Nathan, ''Ayya Vaikundarin Vazhvum Sinthanaiyum'', Chapter 4, p. 83: "இதற்கு ஆதாரமாக அய்யா வைகுண்டரைத் தெய்வமாக ஏற்றுக்கொண்ட சுமார் 8000 – க்கும் மேற்பட்ட அய்யாவழிப் பதிகள் தமிழ்நாடு மற்றும் கேரளப்பகுதிகளில் இயங்குவதைக் கூறலாம்." (This citation was included here from Tamil Wikipedia article)〕 The number of practitioners is estimated to be between 8,000,000〔''Dinakaran'', , p. 15, 25 February 2007.〕 and 10,000,000〔31st Indian Social Science Congress, ''(A note on People's Struggles and Movements for Equitable Society )'', Plenary IV: People's Struggles and Movements For Gender/ Racial/ Caste-Discrimination-free Equitable Society, p. 47.〕 although the exact number is unknown, since Ayyavazhis are reported as Hindus during censuses. ==Etymology and history== ''Ayya'' in Tamil means 'Father'〔Pon.T. Dharmarasan, Akilathirattu, p. 146〕 and ''vazhi'', 'way'; the simple translation is "Father's way". Due to the diverse synonymous versions for the phrase in Tamil, it also leads to various other theories.〔Arisundara Mani, ''Akilathirattu Ammanai Parayana Urai'', 2002, p. 4〕〔R. Shanmugam, Narayana Kulatthil Narayanar Avataram, p. 188〕〔''Akilathirattu ammanai Arappadanool'', First Stage, p. 27, published by ''Vaikundar Seva Sangam''〕 Ayyavazhi began to be noticed initially by the large number of people gathering to worship Vaikundar (known historically as "Mudisoodum Perumal")〔 (c. 1809 – c. 1851 CE)〔Vaikundar is a historical as well as mythical figure. The historical Vaikundar ''(often referred to as 'Vaikunta Swami')'' refers to a person who lived between 1809 and 1851 CE. The Akilam myth says that Vaikundar was the God incarnate who incarnates in the body of Sampooranathevan (alias Muthukutty) in 1833 and lived to 1851. So according to Akilam, Sampooranathevan lived between 1809 and 1833 and Vaikundar then incarnated in the body of Mudisoodum Perumal (Sampooranathevan), living from 1833 to 1851.〕 at Poovandanthoppe. The Thuvayal thavasu (washing penance) of 1840 is the origin of Ayyavazhi as an alternative religio-cultural phenomena.〔G. Patrick, ''Religion and Subaltern Agency'', Chapter 6, p. 139.〕 The majority of its participants were from marginalised and poor sections of society.〔G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, pp. 90–91〕 They began to function as a distinct and autonomous society, and gradually, they identified their path with the phrase 'Ayya vazhi'. Although the majority of these followers were from the Nadar cast, a large number of people from other castes also follows it. Ayya is also followed by Peoples of all other caste and religion (including people from Islam and Christianity).〔G. Patrick's ''Religion and Subaltern Agency'', Chapter 5, p. 91 ''"However, people from other casts also formed part of the gathering"''〕 Ayyavazhi's rapid growth throughout its first century of existence was noted by Christian missionary reports from the mid-19th century.〔See the LMS Reports gathered in the article Ayyavazhi in reports by Christian missionaries from the book ''Religion and Subaltern Agency''.〕 By the middle of 19th century, Ayyavazhi had come to be recognised as a separate religion with deep roots in the regions of South Travancore and South Tirunelveli.〔G. Patrick, ''Religion and Subaltern Agency'' Chapter 5, p. 91: ''"By the middle of the nineteenth century, AV (abbreviation of Ayyavazhi) had expanded into a recognisable religious phenomenon, making its presence felt in South Tiruvitankur (Travancore) and in the southern parts of Tirunelveli. From the LMS reports, one gathers the information that AV was spreading with 'extraordinary' speed."''〕 The numbers of faithful increased significantly from the 1840s.〔 By the close of the 19th century, Swamithope was considered the religio-cultural epi-center of Ayyavazhi.〔LMS Report for the year 1872, p. 107.〕 After the time of Vaikundar, Ayyavazhi was spread through his teachings. The five Seedars, disciples of Vaikundar and their descendants, traveled to several parts of the country bearing the mission of Ayyavazhi.〔G. Patrick, ''Religion and Subaltern Agency'', Chapter 5, p. 120 ''"Vaikunda cami chose these disciples as close associates to propagate his teachings and ideas to the people"''〕 Meanwhile, the Payyan dynasty started administrating the Swamithoppe pathi,〔N. Elango and Vijaya Shanthi Elango, ''Ayya Vaikuntar – The Light of the World'' Chapter 4, p. 21 ''"The temple is managed by the Gurus of Lord Vaikuntar's gurukulam. The Gurus are the descendants of Guru Podukutti."''〕 while other Pathis came under the administration of the followers of Ayya.〔N. Elango and Vijaya Shanathi Elango, ''Ayya Vaikuntar – The Light of The World'' Chapter 8, pp. 41–44 (sources).〕 Following the instructions of Akilattirattu Ammanai (Akilam), the Nizhal Thangals (small pagodas) have been established across the country for worship and the study of scripture.〔V.T. Chellam, ''Thamizaka Varalarum Panpadum'', Chapter 12, p. 493〕 Arul Nool, the first Ayyavazhi work in print was released in 1927, followed by the Akilam in 1933,〔(Another view has Akilam published in 1939 and Arul Nool in 1918. This uncertainty results from the unfortunate absence of publication data in early editions of the Arul Nool. Source: N. Vivekanandan, ''Arul Nool Moolamum Uraiyum'').〕 almost a century after it had been written down.〔N. Vivekanandan, ''Arul Nool Moolamum Uraiyum''.〕 As a result, Ayyavazhi abandoned active oral traditions in favor of literary scriptures. Ayyavazhi headquarter reports that Ayyavazhi spread more rapidly after Indian Independence (1940s) and still more rapidly through the 1990s.〔N. Elango and Vijaya Shanthi Elango, ''Ayya Vaikuntar The light of the world'', p. 61〕 Many Ayyavazhi-based social welfare organisations were established in the late 20th century.〔V.T. Chellam,''Thamizaka Varalarum Panpadum'', Chapter 16, pp. 598–599.〕 Several alternative versions of Akilam, including some controversial versions, were released during the same period.〔N. Vivekanandan, Akilathirattu Ammanai Moolamum Uraiyum, Part 1, pp.(additional) 18–23〕 The Anbukkodimakkal Thirucchabai, a democratic bureau, was established by the religious headquarters in the early 1990s to organize and govern the religion. Organisational conferences are held in various cities in South India including Mumbai,〔(【引用サイトリンク】publisher=tholthiruma.blogspot.com on News report )〕 Chennai and Thiruvananthapuram.〔 Considering the growth of Ayyavazhi, Ayya Vaikunda Avataram, the day of Vaikundar's incarnation, was declared a holiday by the state administration for the district of Kanyakumari in 1994, followed by the districts of Tirunelveli and Tuticorin in 2006.〔(【引用サイトリンク】title=Report on declaration of the holiday ) 〕〔R. Ponnu, ''Vaikunda Swamigal Ore Avataram'', p. 59.〕 From 2012 C.E Vaikunda Avataram was declared a restricted holiday for the entire Tamil Nadu state.〔(Thousands take part in Ayya Vaikundar Avatar day – The Hindu ), India's National Daily, 4 March 2012, ' " The government had also declared a restricted holiday on Saturday, for the first time, in the State in view of Ayya Vaikundar Avatar day. " '〕 Currently, Bala Prajapathi Adikalar, heir to the Payyan dynasty, is considered the leader of Ayyavazhi.〔Dina Thanthi, Nagercoil Edition, 2/3/2007, p. 5. "மாநாட்டுக்கு அய்யாவழி சமய தலைவர் பால பிரஜாபதி அடிகளார் தலைமை தாங்குகிறார்." ''Translation – "The religious conference is led by Bala Prajapathi Adikalar, the head of Ayyavazhi religion."''〕〔N. Elango and Vijaya Shanthi Elango, ''Ayya Vaikuntar – The Light of the World'' Chapter 4, pp. 21–22 ''"The Gurus are Payyan Chella Raj, Bala Prajapathi, Bala Janathipathi, Balalokathipathi, Payyan Sami, Thangapandian, Sekar and others. Bala Prajapathi is the most popular personality among them."''〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Ayyavazhi」の詳細全文を読む スポンサード リンク
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