Ayyavazhi theology

Evolution of Ekam, through the ages(yugas)

The mythical narrative speaks of Sivam (matter) and Shakti (energy) as the next evolved powers from the supreme Ekam. Then the Three lesser God-heads (i.e., Trimurthi) which are Sivan, Vethan and Thirumal evolved from this Shakthi. 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 he was the Supreme Power and he was the only worshippable 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 the undisputed power ruling the fourteen worlds. No such a (i.e.) a single God to rule the fourteen worlds exists. Also no such throne to rule the fourteen worlds 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 shows Vaikundar as a supreme power.

The importance of Narayana in the theology of Ayyavazhi varies 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.

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)

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 mostly on the same point. The incarnation of Vaikundar in the world is to destroy Kali and it was the duty of Narayana to do this. So in that sense the view is strengthened 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.

Right from the beginning of the incarnation of Vaikundar in the sea, Vaikundar calls 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 comes out of the sea, he is called as Narayana by devas.

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

The relations between the Ekam, Narayana and Vaikundar were understood as having different implications found in several verses of Ayyavazhi scriptures. Thiru Nadana Ula, the section which describes the situational changes that are going to happen in the world from the advent of Vaikundar, say 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 concluding that Narayana is the Father of the Supreme Vaikundar.

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 stated as the incarnation of Ekam.

Another area in which Vaikundar has been high lightened as the supreme universal power is the Marriage with the deities. During this, Vaikundar 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 are generated.

Then at the end during the Dharma Yuga, Vaikundar is placed in the Throne of the Fourteen worlds. Before Vaikundar, there was no single god-head who ruled the whole fourteen worlds. This episode shows the supremacy of Vaikundar.