Historical Vaikundar
Historical Vaikundar refers to the life and teachings of Ayya Vaikundar as depicted in Akilathirattu Ammanai, reconstructed and narrated within the boundaries of historical research, contrasting with the broader scriptural perspective of Akilam. Though few events referred to in the scriptures 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 in launching political struggle, social renaissance as well as religious reformation in the country. Vaikundar was the pioneer of the social revolutionaries of south India and Kerala. Research scholars regard Vaikundar as a teacher, healer and also a miracle worker. He was also said to be the forerunner of all social reformers of India. He was in the forefront of movements for Human Rights and Social Equality. His teachings 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.
Early life
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 19 April. He has born as the second son to Ponnumadan - Veyilal couple.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 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. Another narration is that the King of Travancore, through his Umbrella bearer, Poovandar, directly ordered to change the name which includes the suffix ‘Perumal’. 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 used 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.
Transformation
At the age of 17 he married a woman Thirumalammal of Puviyoor, Agastheeswaram, who was left alone by her husband. There is also a view that they never get married and that the women only came to serve him in his activities. He continued his early life as a Palmyra Climber and as an Agricultural labourer. At the age of 22 he fall ill.There is another narrative that at his age of 16, the upper classes, being irritated by the inclusionary views and activities of Vaikundar and his popularity, made several attempts to eliminate him and all of them failed. So they eventually conspired to kill him in by clandestine means. They pretend to be get convinced to his view and pretend to celebrate him and his preachings. They invited him for a banquet at Marunthuvazh Malai. He was served with poison through food. To every bodies wonder he remained unaffected. But that the poison made some effects on him gradually and that the illness is due to the effects of the poison. The severity of illness increased as days passed on. Gradually he was reduced to the bed. He suffered acute pain for more than a year. The whole village was anxious over the suffering of Vaikundar.
The days passed and Vaikundar attained the age of 24. Veyilal, the mother informed that she was instructed by Lord Vishnu that his son will be cured off the illness if he was brought to the festival at Tiruchendur on the 19th of Masi 1008 M.E. The villagers along with his kith and kin began the journey carrying Vaikundar in the cradle to Tiruchendur in the late hours of 15th Masi 1008. M.E. It is vividly clear that Veyilal, the mother of Vaikundar accompanied him. But very few accounts suggest that Thirumalammal and Ponnu Madan is along with him during his journey. Authors Krishna Nathan and Kasi Udhayam made claims that the father and wife of Vaikundar were with Vaikundar on his way to Tiruchendur.
On the way they took rest alongside a village well after having their meals. Wondering everybody, Vaikundar, who was until then could not set his foot on the ground, suddenly stepped out of the cradle and started walking swiftly and everybody else followed him. They believed that the dream of Veyilal is coming true. They reached Tiruchendur on 19th Masi 1008 M.E. and took part in the Masi festival at Tiruchendur.
The events surrounding the passage of Vaikundar towards the sea is a matter of conflict. On account propound that, during the late night while everybody except Veyilal were sleeping Vaikundar began walking swiftly towards the sea. Veyilal started to run screaming behind him. The relatives arose and they started running behind Veyilal up to the sea shore and that all of them witness the disappearance of Vaikundar into the sea. Another narrative is that while they are taking a holy dip in the sea they found Vaikundar missing among the crowd and was not traced. Other authors opined that he was carried away by a massive wave on 1 March. Hours afterwards, with no signs of Vaikundar being found anywhere there, everybody else started convincing Veyilal in one way or another to return home. Highly distressed Veyilal decided not to go home without her son and remained weeping on the sea-shore.
After three days on 20th Masi 1008. M.E., the face of Vaikundar was seen rising over the horizon in the early morning hours. Writer Ponnu suggests that Vaikundar took his rebirth during the auspicious occasion of the Mahamaham, suggesting the date of the event on 5 March 1833. Few authors suggest that the relatives also witnessed the event while others maintain that all others except Veyilal went disappointed and that she alone was at the sea-shore after three days. The mother was very much excited to see Vaikundar back. However, the words of Vaikundar, after his advent from the sea shocked her as he proclaimed that he is no longer her son. He also revealed that, "Until the year ‘One thousand and Eight’ you were known to be my mother and now I had born as the son of Narayana for fulfilling the needs of Santror and to rule them forever."
Penance
After making the proclamations, Vaikundar proceeded towards Kanyakumari. There he instructed the people to give-up the rituals and religious ceremonies and reached Poovandanthope. It appears that few incidents in which he was ill-treated happened on the way. On the other hand he was also warmly welcomed at some places. He was also said to have performed miracles at various places through the way. As per writer Amalan, Vaikundar stayed at Udangudi on Masi 21 and reached Poovandanthoppe on 22 Masi 1008 ME. The news about the Thiruchendur incident spread all around the Villages nearby. After this incident people started calling him devoutly as ‘Ayya’ means Father in Tamil. He also travelled northwards to various parts of Tirunelveli to reveal his arrival. He travelled northwards up to Kadambankulam, through Pillaiyar Kudiyiruppu, Avaraikulam, Vadakkankulam, and Pambankulam. At Kadambankulam, the northernmost venue to which Vaikundar travelled, today stands one among the rare Nizhal Thangals which face geographic north. Vaikundar selected five Seedars. Two among them, Dharma Seedar and Bheeman Seedar were selected before his northwards travel, Arjunan Seedar was identified during the travel while the remaining two of them, Sahadevan Seedar, and Nakulan Seedar were selected after the travel. Though Arjunan Seedar was identified earlier he was selected only afterwards. The episode of his northwards travel was documented in very few sources.After concluding his travel he returned to Swamithope by December 1833 and commenced his penance by mid January 1834 during the auspicious month of Margazhi. It consists of three phases. The first phase of his penance lasted for two years from January 1843 to December 1835. The Phase I is named Yuga Thavasu and was intended to abolish the rule of the evil force, Kali and for the subsequent end of Kali Yuga. The Yuga Thavasu is performed in a standing posture within a 6 feet-deep pit. During this phase he used to talk less and believed to have taken no food. The second Phase is dedicated for the elimination of the case based and other discriminations among human communities and for the upliftment of Santror. The second phase too lasted for two years beginning in December 1835 till December 1837. This phase is performed at the ground level in a sitting posture. He took only rice gruel. However, some sources claimed that he took milk and fruits during Phase II.
Phase III of the penance began by January 1838. This last phase is meant for the upliftment of women and for the betterment of his progeny. Phase III is performed by him on a raised pedestal. The last phase too was intended to extend for two complete years but was interrupted by the King of Travancore.