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Historical Vaikundar (1809–1851) refers to the life and teachings of the person known as Ayya Vaikundar in Akilathirattu Ammanai, being reconstructed from a historical perspective with reference to various historical sources in contrast to the mythological Akilamic views. Though few events referred to in the mythology have yet to be validated historically, many key events mentioned in Akilam were acknowledged by other contemporary sources. Ayya Vaikundar was the first to succeed as a social reformer〔 This link about a programme by 'All India Radio' includes Ayya Vaikundar 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〔M. Ilanchezhiyan, ''Pandiyarkula Nadrakal Kulamurai Kilathal'', p. 197.〕 and Kerala.〔 Research scholars regard Vaikundar as a teacher, healer and also a miracle worker.〔George D. Chryssides, ''Historical dictionary of new religious movements'', (Publisher: Lanham, Md., Scarecrow Press) 2012, Page 48, Ayyavazhi.〕 He was also said to be the forerunner of all social reformers of India.〔Immanuel, ''Kanniyakumari: Aspects and Architects'', Chapter 11, pp. 115–116.〕 He was in the forefront of movements for Human Rights and Social Equality.〔 His teachings also effected many social changes in southern India,〔R. Ponnu, ''Vaikunda Swamigal Ore Avataram'', p. 152〕 resulting in the emergence of a series of social and self-respect movements such as ''Upper cloth agitation'',〔A. Sreedhara Menon, ''A Survey of Kerala History'', p. 314〕 Temple entry agitation and other movements including those of Narayana Guru,〔Selvister Ponnumuthan, (1996), ''The spirituality of basic ecclesial communities in the socio-religious context of Trivandrum/Kerala, India'', ISBN 88-7652-721-4, Editrice Pontificia Università Gregoriana, pp. 77–78〕 Chattampi Swamikal, Vallalar〔R. Ponnu, ''Vaikunda swamigal Ore Avataram'', p. 178.〕 and Ayyankali. ==Birth and Childhood== The year as well as the exact date of birth of Vaikundar is a matter of conflict. Various historians place the year of birth as 1809 C.E while as few other sources placed his birth in 1808 C.E. Akilam did not mention any direct reference to the date. But by the time he was taken to Tiruchendur for being cured after he fall sick he was at his 24, for which the exact date is mentioned in Akilam as 20th Masi 1008 M.E which falls on 4 March 1833. The date of birth too is subject to greater conflict. Historians predict various dates from 12 March to April 19. He has born as the second son to ''Ponnumadan - Veyilal couple'' who were working in the farms of the land-lord Poovandar at ''Sasthankoilvilai''. The parents and the villagers witnessed some spiritual significance in the face of the child. A naming ceremony was conducted and the name ''Mudisoodum Perumal (Lord Vishnu with Crown)'' was suggested by the elders and was accepted by others. Since people of lower castes are not allowed to use the names of God or Rulers the upper classes opposed the move and demanded an immediate name change.Fearing the oppression the child was renamed ''Muthukutty''. There are various accounts as to who suggested the name. While few historians claim that the name Muthukutty, which tones prosaical, was suggested by the officials, others argued that though some officials from the administration were against the name '' ‘Mudisoodum Perumal’ '', they never suggested this alternative. There is another account that while the parents was seeking admission to the child for schooling in a traditional Schools known as ''Thinnai Palli'' the teacher refused to enrol the child with the name and he himself changed the name to Muthukutty. Another narration is that the King of Travancore, through his Umbrella bearer, Poovandar, directly ordered to change the name which includes the suffix ‘Perumal’ (Vishnu) to Muthukutty. Other accounts speculates that the villagers themselves adopted the name as per the existing norms〔 as the lower castes of the Travancore has to use differential language and different set of names to signify their differential social status from the upper classes. Though he disliked rituals and practices he was very religious and prefers simple worship. He was also very revolutionary in his thoughts, idea and acts right from his childhood. He was a staunch devotee of Lord Vishnu as he had set a pedestal and offers regular prayers for Vishnu at his residence. He use to meditate regularly during evenings at Marunthuvazh Malai. He well versed in various ancient arts including martial arts, he appears as a multifaceted personality. He was also said to be a very good orator. Though it is not clear whether he advocated a unified society and supported intermingling of various castes and promoted inter-caste marriages. But he strongly propagated for a society totally free from caste discrimination and also worked for the betterment of the downtrodden. He was intensely against the oppressive treatment of the lower classes. 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「Historical Vaikundar」の詳細全文を読む スポンサード リンク
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