History
Akilam was written down by Hari Gopalan Seedar, one of the five disciples of Vaikundar, at his residence in Thamarai Kulam village, in the present-day Kanyakumari district of Tamil Nadu. The opening verse of the Kappu was revealed to Hari Gopalan Seedar in a divinely inspired semi-conscious state called ‘Sukuthi Nithirai’ on the 27th of the Tamil month of Karthikai in 1016 Kollam Era (December 1841 CE), through which Vaikundar commissioned him to write down the narrative of Lord Narayana coming onto Earth.
According to legend, he began writing at night and continued for days. Another legend states that he began on Friday, the 27th of Karthikai 1016 K.E, and completed it on the seventeenth day – the second Sunday of Margazhi 1016 K.E. The Thamaraikulam Pathi, a prime holy site of Ayyavazhi, was later constructed at the spot where the Kappu of Akilam began. After the earthly life of Ayya Vaikundar, the tied-up palm leaf manuscript, which had not been opened until then, was untied and unfolded. It reveals the cosmic process of ascertaining spacetime, creation, further evolution, and the history of the universe.
It also includes the social and spiritual teachings, regulations, and ethics essential to lead a human life. As per the instructions found in Arul Nool, a secondary scripture (which is a collection of 11 books), Akilam was preached far and wide by the Seedars (the five disciples of Vaikundar).
Akilam was recorded on palm leaves until 1939. Thereafter, efforts were taken to publish it in printed form. Fearing restrictions from the then-Travancore Kingdom, Akilam was partitioned into two parts, and only the first part, which includes the events before the advent of Vaikundar, was printed and released.
Style
Akilathirattu was written as poetry in the Tamil language. The narration alternates between two sub-genres called viruttam and data. Both sub-genres employ many poetic devices like alliteration and hyperbatons. The authorized Palaramachandran Version (PRV) contains 15,148 verses (excluding the Kappu). Akilam maintains more than one context for its verses throughout the text; a superficial and sociological sense on the one hand and a highly philosophical and subtle idea on the other.
While the floating ideas of the lines could be comparatively easily communicated, the underlying theme couldn’t be understood unless one is well aware of the basics of the Hindu pantheon of gods, Hindu scriptures, Dharmic concepts, philosophy, etc. Moreover, the book focuses on the devotion to Vaikundar, considered to be an aspect of the God Vishnu. It is a poetic narrative in Tamil and is considered by critics an excellent compilation of the various aspects of Indian mythology, spirituality, and beliefs about God.
The first eight chapters of the book narrate the events starting from the creation of the Universe to the time exactly before the incarnation of Vaikundar. The ninth chapter describes in detail the events taking place in the divine plan during the incarnation of Vaikundar. The last eight chapters focus on the legendary, empirical, and mythical aspects pertaining to the incarnational activities of Vaikundar, which transform the present Kali Yukam eventually into Dharma Yukam. In addition to the mythological events, Akilam also provides an extensive quantity of historical facts, especially those of the mid and late 2nd millennium CE.
Versions
The original palm-leaf manuscripts written by Hari Gopalan Seedar are today seen as damaged, and it is hard to recognize the contents. It is preserved as a relic by the descendants of the Seedar. There are three direct Palm-leaf versions that were copied from this first version. They are the Panchalagkuricchi Version, the Swamithoppu Version, and the Kottangadu Version. Of these, the Panchalankuricchi Version is said to have been written down by Hari Gopalan Seedar himself, copying from the main version, and the other two versions were copied later.
The Panchalankuricchi Version is an incomplete version. The events after Ayya attaining Vaikundam are not available in the Panchalankuricchi Version. Apart from the three above, a few more versions are also available. They are the Nariyan villa Version, the Varampetran-pentagram Version, and the Saravanantheri Version.
Print versions include the Palaramachandran Version (PRV) and the Ayya Vaikundar Thirukkudumbam Version (VTV). Of these two, the VTV is often criticized since it allegedly abounds with omissions and unauthorized additions. Though Thirukkudumbam claims that these additional lines were added from the early palm-leaf versions (Panchalankuricchi Version and Kottangadu Version) which are missing in the PRV, this version is not widely accepted.
There are also a few other versions, including the Anbukkodi Makkal Iyakkam Version and the Kalai Ilakkiya-paravail Version, which are unfamiliar to the public. All the released versions except the Palaramachandran Version (PRV) schedule the whole contents into seventeen sections as per the Thiru Eadu-vasippu partition, which divides the entire contents into 17 chapters. The Sentrathisai Ventraperumal version (SVV), released in 1965, includes more than 2000 additional verses that are not found in any other versions, and the publishers do not provide any justification for including these additional verses.
However, the Palaramachandran Version (PRV) is not only widely accepted and the largest circulated one, but it is also accredited by the headquarters at Swamithopu. It is the only version that has been printed and circulated for the last 70 years; the last edition, the 13th, was released in 2010. Though many versions are already available in Tamil, Akilam is yet to be translated or even transliterated into any other language. However, given the complexity of the ideology integrated into the language and the simultaneous multidimensional metaphorical leads that a single verse could generate, translation is not at all an easy task though the language used seems simpler.
Mythology
The Akilam narrates itself as the essence of the account of history: a past, a present, and a future, meant by weaving together empirical facts, historical events, as well as mythical accounts. It revolves around three axiomatic typologies, namely Santror, Kali Yukam, and Dharma Yukam, placing their base on the concepts and events of previous yugas that are also associated with other Hindu puranas, Ithihasas, etc. The godheads, namely Brahma, Vishnu, Shiva, Sarasvati, Lakshmi, Parvati, Skanda, and Ganesh, are all found as part of the mythology throughout the scripture.
The book starts with the explanation given by Vishnu to his consort Lakshmi about the evolution of the universe, life forms, and subsequently of human beings, and the reason for his multiple arrivals on earth. It is said that there are a total of eight eons or yugas, and we are currently in the seventh yuga called Kali Yuga, the age of deterioration. For each yuga, there is a demon that will be destroyed by Vishnu. In the first yuga, Kroni was born. Vishnu fragmented him into six pieces, and each fragment will incarnate as a demon in each Yuga.
The first four yugas are said to be the Neetiya Yuga, Chatura Yuga, Nedu Yuga, and Kretha Yuga. These four yugas do not have parallels in mainstream Hindu mythology. The fifth yuga is said to be the Treta Yuga which Lord Rama incarnated as a human. The sixth yuga is the Dvapara Yuga, and there is a short but striking description of the life of Krishna and the Bharatha war. Additionally, there is said to be another event called the birth of Santror or noble people at the closure of the Dvapara Yuga.
The Santror transcended the Dvapara Yuga and continues to exist in the Kali Yuga. Kali Yuga, the seventh Yuga, begins with the birth of the evil spirit called Kali. Kali is believed to be cognate with modern human beings. Then, Neesan, the demon for the Kali Yuga, was born.
It is said that this demon became the king of Earth in various places and tortured the lives of the Santor. Because of this, Lord Vishnu advised Neesan to stop torturing the Santor. But he would not listen to the lord, and so in order to stop the rule of Neesan and to bring an end to Kali Yuga, Vishnu made a grand plan to make Vaikundar incarnate in human ancestry. Vishnu plays a dual role as Father regulating the Son, Vaikundar, and at times as Son himself.
In other words, Vishnu himself, as the turbine power (that of Ekam, Narayana, and Santror), incarnating in the world as Vaikundar in the Kali Yukam (the present age) to destroys the evil spirit, the final and the most serious manifestation of Kroni. Since Vaikundar lived recently, he was well known in history. So from Chapter 9 onwards, many mythical as well as historical facts were woven together. Most of the events and rituals in Akilam, such as Muthirikkinaru, wearing of headgear during worship, and Thuvayal Thavasu, were all noted in history. These rituals have different and multifaceted operational, spiritual, and historical meanings.
Theology
The theology of Akilam differs considerably from other monistic teachings. It speaks of Ekam, the Oneness from which all that exists is formed, and also an ultimate oneness that exists behind all differences. The Ekam, which is articulated as the supreme divine power itself, is supposed to remain unaffected by Maya deep inside every changeable matter as an absolute constant.
In theological terms, God is, in the highest sense, formless, infinite, genderless, and beyond time and space. The term Ekam in the Tamil language simply gives the meanings “one,” “absolute,” “the whole which exists,” and “the incomparable,” all of which provide some sort of direct monistic definition of God from the Akilam theology.
As recited in Thiruvasakam-2, in Chapter 10, the Sivam and the Sakthi are the first to get evolved from Ekam. The Natham (voice), Trimurthi, other lesser gods, and the entire universe further evolved. The Trimurthi is greater among the personified Devas. Siva, one among the Trimurthi, was the supreme power until Kali Yuga. Vishnu is supreme since the advent of Kali Yuga. Then, from the incarnation of Vaikundar, again the powers of all godheads, including that of Vishnu, are transferred to Vaikundar. Ekam, the supreme oneness as one among the Trinity (Ekam, Narayana & Santror) takes a place within Vaikundar for the present age.
Therefore, Vaikundar is said to be the supreme power. However, a quote from Akilam thirteen says this supreme oneness (Ekam) itself is created by Vaikundar, who is a personified God. In this regard, the theology of Akilam being centered on Vaikundar is more monotheistic rather than monistic. No other godheads, even the Father of Vaikundar, Narayana, have gained an equal or greater status than Vaikundar. Vaikundar is a turbine power that includes the qualities of the Santror, Narayana, and Ekam within himself.
That Kroni, a primordial evil manifestation, was fragmented into six, and each fragment took birth and played an anti-Vishnu role throughout the successive six yugas. He was finally destroyed by a final judgment, which is followed by the god-ruled Dharma Yuga, giving some dualistic dimension to Akilam-based theology.
But since the focus of Arul Nool, the accumulation of the teachings of Akilam is extremely monistic, and since the final fragment of Kroni itself is called Kalimayai (a conception rather than a physical or material incarnation), it was commonly accepted that ‘Maya’ is symbolized in such a way that contrasts the dualistic view of the theology. Apart from all these, there are also separate quotes in Akilam that give pantheistic and panentheistic definitions to its theology.
The theological ideologies found in the book seem to serve as an excellent link between the Dharmic and Abrahamic religious conceptions. Despite the term Ekam, a supreme state where the difference between the Creator and the creations is nullified, the book is strictly theistic and not atheistic.
Teachings and Impact
Akilam teaches a set of values that are theological, sociological, and philosophical. Of these, the ideas of the first 8 chapters span throughout the various teachings found in previous Hindu scriptures, and from chapter 9 onwards, a set of revolutionary teachings, in all aspects, were focused. The theological teachings revolve around the supremacy of Vaikundar, while the sociological teachings mainly focus on breaking up the inequalities prevalent in human society.
The teachings of Akilam are always twofold, sociological and mystical. The mystical teachings are devoted to revealing divine knowledge, while social teachings are primarily concerned with eliminating inequality and discrimination in society. The teachings encourage a positive relationship with God, as opposed to one based on fear, encouraging referring to God as Ayya, “dear father,” strengthening their intimacy and affection towards God.
The mystical teachings of Akilam focus on the supreme oneness of nature and all living beings. Among its variations, theology always maintains this focus on oneness. The evil of Kali blocks the ultimate or supreme oneness prevailing between individual souls and the universe, creating among them a false sense of individuality and extreme pride. ‘Ekam’—the “oversoul” or the supreme soul—is identified as the whole of existence, changeless in nature, and ubiquity. This is the one that undergoes different changes concerning space and time because of the evil force maya.
All creations are said to have evolved from this Ekam, the supreme consciousness. All the qualities of Ekam are within each soul, and everything evolves from it. Each and every individual soul is a reflection or mirror of the absolute Supreme, Ekam, which provides the textual basis and metaphor for the mirror’s role in Ayyavazhi worship. Humans and all other souls are restricted and limited by the evil of Kali. This is why individual souls are not able to attain supreme bliss, and so are secondary to Ekam. Once a soul overcomes the influence of Maya, it becomes one with Ekam.
Its individuality is gone, and thereby it is Ekam. On the other hand, this supreme consciousness is personified in Akilam 15 (Chapter 15) as Paramatma (oversoul) by which God is the “Husband,” while all other souls are his “consorts,” symbolized by Thirukkalyana Ekanai, where Vaikundar marries the individual souls. Also, the philosophy of Akilam applies a common formula for the creation of human beings and the rest of the universe. Thus, whatever exists externally to human beings exists also internally. Akilam, in its social teachings, clearly and explicitly condemns caste-based discrimination.
It heavily criticizes caste discrimination rather than the ‘Caste system’ itself. The teachings of Akilam have also served as an engine of social reform, particularly in the area of Travancore, which was previously noted for its unusually strong caste system. In addition to untouchability, unseeability, and unapproachability, which were developed in the then South Travancore, the mingling of 18 castes in Ayyavazhi centers was a vital element in the transformation of society.
Reflecting upon the teachings found in Akilam and its impact, sociologically, Ayya Vaikundar was viewed as the first to succeed as a social reformer in launching a political struggle, social renaissance, as well as religious reformation in the country by several research papers from leading universities, government publications, historians, etc.
Vaikundar is considered the pioneer of social revolutionaries in Tamil Nadu and Kerala. He is also said to be the forerunner of all social reformers in India. Akilam displays sympathy for the laboring classes and opposes the often-excessive taxes they are forced to pay. From the beginning, the followers, fortified by the teachings, have also taken a strong stand against political oppression. This is most clearly seen in Akilam, where the Travancore king is identified as Kalineesan (one who is a captive of Kali) in the social sense. Initiated by the teachings found in Akilam and its impact on the then Tamil and Malayalee society, Ayyavazhi was considered to be at the forefront of movements for Human Rights and Social Equality.
The rituals taught by Akilam conduct a social discourse. Its beliefs, mode of worship, and religious organization seem to have enabled the group to negotiate, cope with, and resist the relation of authority. Its teachings also affect 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.
Akilam Studies
Akilam includes the mythology of Mahabharata, Ramayana, Kantha Purana, Vishnu Purana, etc. but with limited details. It includes only the main events that are directly linked to the mainstream story flow. But to undergo a detailed study of each, the appropriate scriptures that include those events in detail need to be referred to. Akilam provides all these collectively in brief with an overall narrative, which makes it unique. Many philosophical and other concepts from dharmic scriptures are found in Akilam. Some of them are completely accepted, some are regenerated, while others, specific rituals, are rejected. The List of Yugas and the Avatars and Asuras of the corresponding Yugas as per Akilam is listed below.
