Akilam four

Akilam four is the fourth section of Akilathirattu Ammanai, the primary scripture of Ayyavazhi. This section narrates the prosperous life of Santror after their marriage with the daughters of King Nirupathi. It also describes the birth of Kaliyan, his cruel activities and its impact in the world.

Part of the series on
Ayyavazhi
  •  Hinduism portal

This section describes the genesis of modern human civilization and the universal transformation which is initiated by the beginning of Kaliyuga, thereby causing a rapid decline of the divine powers which exist until then. It also profess that all the ruling powers were surrendered to Vishnu from Sivan and other god-heads at the start of the Kaliyuga.

The life of Santror

After their marriage, the Santror lived a divine life as per the Neetham in the palaces which was offered by Kali to them. Before the advent of Kali the Santror beget children. This dynasty gradually learned the various life arts including, trade, deep-sea navigation, etc. But on the other hand, they didn't fail to respect Palmyra and treated the juice of it as celestial nectar. The then Chola wondered about the talents of Santror and ordered his troops to fulfill all the wants and needs of them. He also craved the efficiency of Santror in his Palace. The Santror served as the protective agents of the ancient Chozha Kingdom. Thus Santror lived in harmory with the Chozha dynasty.

Creation of Kaliyan

After a long period, a saint named Kuru visited Kailash. He reminded Sivan that as previously planned, only five fragments of Kroni have been given birth and the final fragment is yet to take birth. It is the right time to give birth to the sixth fragment of Kroni in the world. Sivan told that, Vishnu is yet to come by finishing the sixth Yuga and on his return, he would inform about it to him.

The Kuru saint replied that Vishnu, by ending his previous Avatar and was on a divine sleep to take birth again. To get the opinion about this from the Devas, Siva assembled the devas of all logas and ask for their feedback. Devas unanimously accepted to give birth to the final fragment. And Siva decided to create the next fragment as Kaliyan. The moment he made the decision, the fragment took birth inverted (head-down and legs-up) in the world. On hearing heard this, Sivan asked qualities of the Kaliyan to Chithrabuthira. Chithrabuthira detailed the qualities, the physical body, the mind-set of Kaliyan. Then Sivan ordered devas to bring Kaliyan in front of him.

Boons to Kaliyan

As per the order Kaliyan was brought before Sivan. And the devas told Kaliyan that Sivan was the one who created you and he will offer you whatever you need. First refused to accept that, but when a beautiful women named Kalicchi was created for him, he believed the words of Devas. He was then asked to claim what ever he wants. So Kaliyan started demanding the terrible boons that he wanted. On hearing this everyone was shocked.

For offering the boons claimed by Kaliyan, Sivan created Agatheesar from his mind and ordered him to give whatever Kaliyan needs, and Agatheesar did so. Then Kaliyan, along with Kalicchi enters the world.

The rule of Kaliyan

On his way, Vishnu met Kaliyan and made him to promise that, if he disturbs any Pantaram (Sanyasins) in the world, he himself will go to hell. Then he cursed the Chakra as Money and offered to Kaliyan. When Kaliyan entered the world, all good or white beings left the world. Then Kaliyan with his cruel and powerful boons started ruling the world, breaking the rule of Neetham. So Devas, unable to tolerate the cruelty of Kaliyan requested Sivan to find solution in the matter of Kaliyan. Sivan discussed with the devas to call Vishnu for their rescue. Devas accepted for that and so Sivan performs Tavam towards Vishnu. Hearing about the Tavam of Sivan, Vishnu went to Kailash. Sivan told about the cruelty of Kaliyan and asked the method of destroying him. Vishnu gave some solution for Sivan for the destruction of Kaliyan.

gollark: Anyway, I have, I think, reasonably strong "no genocide" ethics. But I don't know if, in a situation where everyone seemed implicitly/explicitly okay with helping with genocides, and where I feared that I would be punished if I either didn't help in some way or didn't appear supportive of helping, I would actually stick to this, since I don't think I've ever been in an environment with those sorts of pressures.
gollark: Maybe I should try arbitrarily increasing the confusion via recursion.
gollark: If people are randomly assigned (after initial mental development and such) to an environment where they're much more likely to do bad things, and one where they aren't, then it seems unreasonable to call people who are otherwise the same worse from being in the likely-to-do-bad-things environment.I suppose you could argue that how "good" you are is more about the change in probability between environments/the probability of a given real world environment being one which causes you to do bad things. But we can't check those with current technology.
gollark: I think you can think about it from a "veil of ignorance" angle too.
gollark: As far as I know, most moral standards are in favor of judging people by moral choices. Your environment is not entirely a choice.

See also

References
  • N. Vivekanandan (2003), Akilathirattu Ammanai moolamum Uraiyum, Vivekananda Publications, Volume 1.
  • G. Patrick (2003), Religion and Subaltern Agency, University of Madras, A Sequential Narration of the Salient Episodes From the Mythography of Ayyavali, Page 203-221.
  • Arisundara Mani (2002), Akilathirattu Ammanai Parayana Urai, Ayya Vaikundar Thirukkudumbam.
  • Thechanathu Thuvaraga pathi, Akilathirattu Akakkorvai.
  • A. Manibharathi (1997), Akilathirattu Vilakka urai, Thirunama Pukazh Publications, Part - 1.
  • A. C. Kannambirethnam (1999), Ayya Vaikundarin Akilathirattu Churukkam, Akila Murasu Publications.
This article is issued from Wikipedia. The text is licensed under Creative Commons - Attribution - Sharealike. Additional terms may apply for the media files.