Historical Vaikundar

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 1833 C.E , for which the exact date is mentioned in Akilam as 20th Masi 1008 M.E which falls on 1 March 1833.

Though he disliked rituals and practices [18] he was very religious [19] and prefers simple worship. [18] He was also very revolutionary in his thoughts, idea and acts right from his birth. [20] He was also said to be a very good orator. [20] 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. [18] He was intensely against the oppressive treatment of the lower classes. [21]

On 20th Masi 1008. M.E.,[22] the face of Vaikundar was seen rising over the horizon[23] in the early morning hours. Writer Ponnu suggests that Vaikundar took his birth during the auspicious occasion of the Mahamaham,[23] suggesting the date of the event on 1 March 1833. Few authors suggest that the relatives also witnessed the event[22] while others maintain that all others except Veyilal went disappointed and that she alone was at the sea-shore after three days. She was very much excited to see Vaikundar.[24] 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 the mother; and now in the Masi the 'Dharma kundam' had born as the descendant of Narayana for fulfilling the needs of Santror and to rule them forever.”[25]

After making the proclamations, Vaikundar proceeded towards Kanyakumari. There he instructed the people to give-up the rituals and religious ceremonies [26] and reached Poovandanthope .[27] It appears that few incidents in which he was ill-treated happened on the way.[28] On the other hand he was also warmly welcomed at some places.[26] He was also said to have performed miracles at various places through the way [29] As per writer Amalan, Vaikundar stayed at Udangudi on Masi 21 and reached Poovandanthoppe on 22 Masi 1008 M.E. .[30] The news about the Thiruchendur incident spread all around the Villages nearby. After this incident people started calling him devoutly as ‘Ayya’ [31] 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. [32] 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. [32] 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 [33] and commenced his penance [26] by mid January 1834 [33] during the auspicious month of Margazhi. It consists of three phases. The first phase of his penance last for two years from January 1834 to December 1835. [34] 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. [35] The Yuga Thavasu is performed in a standing posture [36] within a 6 feet-deep pit. [35] During this phase he used to talk less and believed to have taken no food. [36] The second Phase is dedicated for the elimination of the case based and other discriminations among human communities and for the upliftment of Santror. [35] The second phase too lasted for two years beginning on December 1835 till December 1837. [37] This phase is performed at the ground level in a sitting posture. [36] He took only rice gruel .[38] However, some sources claimed that he took milk and fruits during Phase II .[26]

Phase III of the penance began by January 1838. [37] This last phase is meant for the upliftment of women and for the betterment of his progeny. [35] Phase III is performed by him on a raised pedestal. [35] The last phase too was intended to extend for two complete years but was interrupted by the King of Travancore. [37]

By this time it is believed that so many miracles began to happen around him and people started believing his as their saviour.[36] The news began to spread like wild-fire and thousands of people from every section of the society [39] from the surrounding villages began to visit Swamithope, believing that their grievances be addressed by him. [26] He is believed to have cured various diseases during this period. [39] People witnessed mysterious experience and influence while standing before him [26] Some accounts suggests that attempts were made by the upper classes during this time to dispel his popularity. [40] During this time he also believed to have incinerated the demons and also seized the power of the witchcraft, sorcery etc in front of his devotees.[41]

Vaikundar characterised himself as a Mendicant. He was addressed by the worshippers as ‘Narayana Pandaram’.[42] It was during these days he preached several revolutionary ideas which are considered as historically unparalleled. He emphasized the importance of Charity, Truth and love and induced these values into the rituals.[40] Most of his teachings and rituals he advocated has both religious and social implications. Historically, the rituals were used or viewed as an attempt to break the inequalities, mainly caste-based, prevailed in the society of the time, and to strengthen and uplift the sociologically downtrodden and ill-treated. Examples of this include the charity on food as 'Anna Dharmam' , physical as well as spiritual cleanliness through Thuvayal Thavasu,[43] eliminating untouchability through Thottunamam, self-respect and courage through headgear,[44] and unifying various castes through Muthirikkinaru. His revolutionary doctrine caused great excitement among the people and prepared them to fight for their rights. (SFSE 48) During this time he also believed to have incinerated the demons and also seized the power of the witchcraft, sorcery etc. in front of his devotees. [41]

The teachings of Vaikundar created an excitement among the people and it began to reflect in the socio-religious arena of the 19th century South Travancore and South Tirunelveli. The lower classes began to resist several oppressions all of them until then remained unchallenged. The upper classes viewed this as a challenge against them as they believed that the collapse of the existing system may undermine their social status seriously. Numerous complaints were made before the King of Travancore by the upper classes against Vaikundar and his activities. [45] But the king seems to ignore all of them initially. [46] The issue was brought before the king Swathi Thirunal Rama Varma once again during his Suchindrum visit. [47] Being a staunch believer of the Varna system, it seems hard for the King to believe Vaikundar, whose community was outside the caste-fold, to be the avatar of Narayana. [48] Moreover, the claim made by Vaikundar that himself will rule the world as an undisputed King misled the king. He suspected that Vaikundar was provoking the people and was plotting for a revolt against the Kingdom. [49] Fearing a revolution he sent the armed forces immediately to arrest Vaikundar [50][51] The large gathering around Vaikundar confronted with the army. Vaikundar refrained them from getting violent [50] and appealed them to pave the way for the forces. [52] The soldiers arrested him and took him to Suchindrum. [46]

At Suchindrum, Vaikundar was brought in front of the king. He, who already had doubts about the divinity of Vaikundar, intended to test his supernatural ability [46] by hiding his ring in his hand and asking him to name it. [53] Vaikundar preferred not to answer and to remain silent [46] The king ordered his imprisonment immediately [54] He was imprisoned in a confinement filled with sewage infested with worms [46] It is also noted by some that he was asked to take alcohol in which various poisonous herbs was mixed up. Miraculously Vaikundar remained unaffected [55] He was imprisoned there for two days. Then the king ordered him to be taken to Thiruvananthapuram, the capital of Travancore. The forces proceed towards Thiruvananthapuram through Kottar, Parvathipuram, Chungankadai and reached Thuckalay. That night he was kept imprisoned at Manalikkara .[55] The next day the soldiers took him to Thiruvananthapuram via Balaramapuram. At Thiruvananthapuram, Vaikundar was jailed at Singarathope open prison. [55] Jubliant followers of Vaikundar accompanied him all through his way and stayed at the prison premises [56]

During his imprisonment period people in large numbers rushed to Singarathope to avail his blessings. [50] Vaikundar was subjected to several severe tribulations and cruel treatments. However, he continued preaching and healing there too. [50] He also said to have performed various miracles at the prison [57] Attempts were also made to burn him in lime kiln and in Chilli go-down. He had overcome all these miraculously. [58] He was finally thrown into the cage of a hungry Tiger in front of the administrators, army staff and public. Contrary to the expectation of the officials the tiger did not jump onto its prey. One of the soldiers tried to prod it with a spear in order to provoke it. [59] The tiger caught hold of the spear and in no time left it abruptly when the other end of the spear ripped the abdomen of a priest and he died on the spot. This event shocked the king as he believed that killing a priest would fetch divine wrath.[59] He ordered the release of Vaikundar immediately upon the condition that he would restrict his activities and preaching only to his caste. Vaikundar not only refused to sign the condition but also refused to accept his release. He tore the royal writ into pieces since his mission was the betterment and equality of all castes.[60] He proclaimed that he would be accepting the release only after the completion imprisonment period.

He remained in jail as a prisoner for the full 3 ¾ months. He was released after 110 days, in the first week of March. These events enhanced the fame of Vaikundar further all over the kingdom. [60] His followers carried him back as a procession and they reached Poovandanthope on 19 Masi 1013 M.E (1 March 1838), a day before the 5th anniversary of his incarnation.

As the Phase III of his Tavam was disrupted by the King he decided to fulfil the penance. He also directed 700 families to undertake Thuvayal Thavasu, the Washing Penance. They concluded the penance at two Phases. Phase I last for 6 months and was conducted at Vakaippathi and Phase II lasts another 6 months at Muttapathi. [61] By the same time the final phase of Tavam of Vaikundar too completed at Poovandanthope. [62] After the conclusion of the Tavam he consecrated the Muthirikkinaru, historically the first ever well in South India which was allowed to be used by all castes. He was also believed to be received the Second Vinchai from Lord Narayana at Theerthakkarai, Muttapathi. Then he moved westwards to the place which was now known to be as Ambala Pathi.

At Ambalappathi, he portrayed himself as a reigning King under a grand roof similar to the ones in the then Travancore palace. [59] He was also believed to have unified various deighties into himself there by conducting a grand ceremony, Ikanai manam. .[63] Afterwards he also laid foundation stones for several Nizhal Thangals throughout South Travancore and South Tirunelvely. [64] He breathed his last in 21 Vaikasi 1026.M.E His ‘Sacred Golden Body’ was interned at Poovandanthope which was now the Palliyarai of Swamithope Pathi.

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