Muthiri kinaru
Encyclopedia
Muthiri kinaru Muthiri (affixing the seal) + Kinaru (well) means "The sealed well". It is the sacred well located in the north-western corner of Swamithoppe village. This is the famous theertha of the temple. It was located half a kilometer west from the main Pathi
.
Historically, this well plays a major role in joining the people in this part of the country
, breaking the caste based discrimination preveals among them. Before and during the period of Lord Vaikundar
, this part of the subcontinent was under the grip of feudalism
, casteism and untouchability
. There were separate wells and tanks for each caste, and people from the other caste were not allowed to draw out water from those wells. As in the Vinchai
, since the social aim of 'uplifting the lowely treated people in the society' occupies a major part in the spiritual mission of Vaikundar which is projected towards the ideal Dharma Yukam
, he wanted to stop this evil practice. So as the first step to reach this aim, this well is established at Swamithoppe. Apart from religious sacredness this well was also a historical icon since it was the first well in this part of the country where people could use water freely irrespective of their caste.
of Vaikundar, the Thuvayal Thavasu
practiced at Vakaippathi
and Muttappathi
for about one year by 700 families get completed and they reached Swamithoppe. And after several ritual practises
of Ayyavazhi
originated. Some, especially the prayers formes are continued as followed during the Thuvayal Thavasu period and some get originated as per the instructions of Vaikundar.
In that series, Akilathirattu speaks of a well as, "the eighteen castes assembling in one place, and bathing from the same well." This refers to the prevalence of a seemingly innocuous practice of the people, gathered around Vaikundar, bathing together from the water of this well. People of different castes bathed together at this well, mindless of their social differences. Physical closeness was necessitated, mainly because of the smallness of the well. Besides bathing, they drank this water as cure for their illness. They cooked their food with the use of this water, and eat in community feast along with Vaikundar.
In the course of events, the well and its water seem to have acquired religious significance to the people of Ayyavazhi. The act of bathing, drinking a few drops of it, and cooking the food with this water came to be repeated with a ritual fervour. People began to consider the well a sacred one, and the water as having miraculous powers to heal sickness. A couplet from the Saattu Neettolai
of Arul Nool
reads as, "every one is drinking the milk of the well around which miracles are growing." And by these quote it seems that Akilam itself accredit the well as a sacred one. People consider it a religious obligation to bathe and drink at least a few drops of water from this well.
People from far and wide and of different castes congregated there to draw out water for bathing and drinking. Lord Vaikuntar
used the holy water from the well and the holy mud to cure the people of their illness.
In the then Travancore
society, the discriminatory laws of purity and pollution were very sensitive operative in places of bathing, and in acts involving the use of water. Demarcation of separate places for the different castes for bathing and drawing water, and a strict enforcement of this discriminated separation through regulations, social and political, along with a strong religious sanction was the order of the day. As a general custom, the lower castes were prohibited from drawing water from public wells and ponds. The upper caste people had separate wells so that they could avoid the presence and pollution of the lower caste people. Those who, be it a member of the caste fold or one from outside of it, ventured to transgress these demarcated spaces were penalised with severe corporal punishments, or even eliminated unceremoniously.
It was against this back ground that a ritual involving the congregation of the people
from different castes around a well, bathing together, and a cooking their food with the water of the same well was being performed at swamithoppe where Ayya Vaikundar
was carrying out his mission. It was an indirect challenge to the evil system of untouchability
. This cluster of ritual actions set in motion an interrogation of the system of purity and pollution and indirectly challenged the hegemonic system of discriminated separation. The ritual boundaries that had been set on the use of water was sought to be transgressed, and the strength of the traditional indoctrination on ritual impurity implied in the exchange of water from one to another, was sought to be weakened.
Because of these set of unusual activities happening centered on this well, poison was immersed twice into the water of this well by some anti-ayyavazhi elements. One was during the period of Vaikundar and was noted in Akilam and another was in a recent time.
During the first time, Lord Vaikundar concentrated the poison into a Siva Linga
and the Sivalinga remained inside the well.
As per Akilam, People, hearing about the poisoning reported it to Vaikundar and requested him to save them. Vaikundar informed the devotees that the water in the well was non-poisonous. People who had faith in his words drank and bathed in the well and were totally safe. Those who had no belief in his words and had drunk the water became unconscious. People rushed to the Lord and narrated the incident. Lord asked them to sprinkle the holy water on those who were unconscious. They got up as if from sleep.
Then on September 17, 1994, the first Sunday of the Tamil
Month, Puratasi, poison was mixed up in the sacred water of Muthirikkinaru for the second time.
Some miscreants immersed a 5-kilogram packet of Phorate
, a highly poisonous chemical, into the well. There was a smell of this chemical everywhere around the well. Some advised the devotees not to bathe in the well. But, nobody heeded it; thousands of people bathed in and drank the water. Even six-month-old babies were bathed here. But nobody was affected. The empty packet of the chemical was later retrieved and destroyed.
, Kanma
and Maya
, one should achieve spiritual cleanliness. And it is believed that this cleanliness is obtained when one bath from this sacred well. This well is said to be sealed by Vaikundar and will remain as an icon for the destruction of Kali
.
Even today the well is too crowded to bath. People drink this water as Patham. It is believed that the holy water from this well will process one for the life of Dharma Yukam
. It is also believed that lunatic
s and patients having no cure even after Prolonged medical Treatment, stay in the temple, take bath in muthirikinaru and get cured.
start their daily routine only after the religious bathing in this well. After the ceremonial bath, they use to drink the sacred water (Patham) of the Muthirikkinaru for five times and give it so for the followers for five times. Then the Payyan circumambulate the Muthirikkinaru for five times and others follow him. And chanting "Ayya Siva-siva Siva-siva Ara-hara Ara-hara" all proceed to the Pathi
. This is practiced thrice a day during the morning, noon and evening Panividais.
Also one of the important ritual actions performed by the devotees of Ayyavazhi is to take this ritual bath, drawing water from the well. This has become a ritual necessity to be gone through, before one worships at the Pathi
. It is overwhelming to see the devotees throng the well to get a few buckets of water on to them and drink a few drops ceremoniously for five times and then proceed to the Pathi. This practice of bathing at the well is being addressed as Patham viduthal.
Apart from this daily ritual, this Muthirikkinaru earns a religious significance during the eighth day of the Kodiyettru Thirunal
festival. At that day, Lord Vaikundar is carried to muthirikinaru on a horse vahana
. It is believed that the God hunts kali
. The ceremonial hunting of kali is done with a bow and arrow. Here, thousands of people assemble to drink the holy patham. Patham viduthal is the word used by the devotees for bathing in Muthirikinaru. There is a heavy rush to take bath in the well on the first Sunday of Tamil months.
Arul Nool
the secondary holy book, advises to do Dharma near this well.
And during the Car festivals and during the Ayya Vaikunda Avataram
celebrations the worshippers are not allowed to draw water from Muthirikkinaru because of the uncomfortable situation because of the smallness of the well and the huge crowd. During those days one or two Panividaiyalars use to draw waters from the well and use to throw into the crowd, by which the whole crowd gets a few drops poured on their heads.
Swamithope Pathi
Swamithoppe Pathi , Swamithoppu-pathi, Manavai-pathi, Thamarai-pathi or Thalaimaippathi [Thalaimai + pathi] is the primary pathi of the Ayyavazhi, the head of all Worship centers of Ayyavazhi, and the place where Ayya Vaikundar is said to have performed the Tavam...
.
Historically, this well plays a major role in joining the people in this part of the country
India
India , officially the Republic of India , is a country in South Asia. It is the seventh-largest country by geographical area, the second-most populous country with over 1.2 billion people, and the most populous democracy in the world...
, breaking the caste based discrimination preveals among them. Before and during the period of Lord Vaikundar
Ayya Vaikundar
Ayya Vaikundar , according to Akilattirattu Ammanai , a scripture of the Ayyavazhi, was a Manu Avatar of Narayana, incarnated as Muthukutty or Mudisoodum Perumal, a Nadar of Swamithoppe, Tamil Nadu Ayya Vaikundar , according to Akilattirattu Ammanai (or Akilam), a scripture of the Ayyavazhi, was...
, this part of the subcontinent was under the grip of feudalism
Feudalism
Feudalism was a set of legal and military customs in medieval Europe that flourished between the 9th and 15th centuries, which, broadly defined, was a system for ordering society around relationships derived from the holding of land in exchange for service or labour.Although derived from the...
, casteism and untouchability
Untouchability
Untouchability is the social practice of ostracizing a minority group by segregating them from the mainstream by social custom or legal mandate. The excluded group could be one that did not accept the norms of the excluding group and historically included foreigners, nomadic tribes, law-breakers...
. There were separate wells and tanks for each caste, and people from the other caste were not allowed to draw out water from those wells. As in the Vinchai
Vinchai to Vaikundar
In the literature of Hinduism, Vinchai are proclamations and instructions to the newly born child Vaikundar, by his father Narayana, also known as Vishnu, one of the three godheads in Akilattirattu Ammanai, the source of Ayyavazhi mythology...
, since the social aim of 'uplifting the lowely treated people in the society' occupies a major part in the spiritual mission of Vaikundar which is projected towards the ideal Dharma Yukam
Dharma Yukam
Dharma Yukam is the state of absolute bliss as per Ayyavazhi mythology. This Dharma Yukam is stated in the Akilam seventeen in Akilattirattu Ammanai. This on one hand is related to Dharmic moksha and on the other viewed in relation to Abrahamic heaven....
, he wanted to stop this evil practice. So as the first step to reach this aim, this well is established at Swamithoppe. Apart from religious sacredness this well was also a historical icon since it was the first well in this part of the country where people could use water freely irrespective of their caste.
History
By the year 1840 after the completion of the Six-year TavamTavam of Vaikundar
According to Akilattirattu Ammanai, For ten months, Ayya Vaikundar revealed to the people all about the past, present, and future in the form of songs. He sang definitively about the future. Some of those who heard him, took his words as meaningless mutterings...
of Vaikundar, the Thuvayal Thavasu
Thuvayal Thavasu
Thuvayal Thavasu, literally washing penance, was a significant religious event that took place in the 19th century. It was also called as thuvayal panthi....
practiced at Vakaippathi
Vakaippathi
Vakaippathi, one among the Panchappathis is a holy site for the People of Ayyavazhi.Vakaippathi is the place situated 4 km northeast to Kanyakumari in the seashore near vattakkotai. This is the place where 700 families from Swamithoppe were sent to Thuvayal Thavasu by Ayya Vaikundar; they were...
and Muttappathi
Muttappathi
Mutta Pathi , is one of the Pancha pathi, which are the primary centers for worship of the Ayyavazhi. This is the third important pilgrim center of Ayyavazhi...
for about one year by 700 families get completed and they reached Swamithoppe. And after several ritual practises
Ayyavazhi religious practices
Ayyavazhi rituals are the religious practices prevalent among the followers of Ayyavazhi. Most of them are connected with Akilam and Arul Nool and a few, though not associated with the holy books, are practiced for over a century right from the beginning of Ayyavazhi...
of Ayyavazhi
Ayyavazhi
Ayyavazhi is a dharmic belief system that originated in South India in the 19th century. It is cited as an independent monistic religion by several newspapers, government reports and academic researchers. In Indian censuses, however, the majority of its followers declare themselves as Hindus...
originated. Some, especially the prayers formes are continued as followed during the Thuvayal Thavasu period and some get originated as per the instructions of Vaikundar.
In that series, Akilathirattu speaks of a well as, "the eighteen castes assembling in one place, and bathing from the same well." This refers to the prevalence of a seemingly innocuous practice of the people, gathered around Vaikundar, bathing together from the water of this well. People of different castes bathed together at this well, mindless of their social differences. Physical closeness was necessitated, mainly because of the smallness of the well. Besides bathing, they drank this water as cure for their illness. They cooked their food with the use of this water, and eat in community feast along with Vaikundar.
In the course of events, the well and its water seem to have acquired religious significance to the people of Ayyavazhi. The act of bathing, drinking a few drops of it, and cooking the food with this water came to be repeated with a ritual fervour. People began to consider the well a sacred one, and the water as having miraculous powers to heal sickness. A couplet from the Saattu Neettolai
Saattu Neettolai
The Saattu Neettolai is one of the sub-sections of Arul Nool. The author of the content is unknown. This contains the events which took place when Ayya Vaikundar was coming towards the Detchanam along the sea-shore after incarnating from the sea of Thiruchendur....
of Arul Nool
Arul Nool
The Arul Nool is a supplement to the Akilattirattu Ammanai, and is likewise considered a holy scripture of Ayyavazhi, an offshoot sect of Hinduism. This book contains the collection of messages given by Ayya Vaikundar to his Disciples , whose names are unknown...
reads as, "every one is drinking the milk of the well around which miracles are growing." And by these quote it seems that Akilam itself accredit the well as a sacred one. People consider it a religious obligation to bathe and drink at least a few drops of water from this well.
People from far and wide and of different castes congregated there to draw out water for bathing and drinking. Lord Vaikuntar
Ayya Vaikundar
Ayya Vaikundar , according to Akilattirattu Ammanai , a scripture of the Ayyavazhi, was a Manu Avatar of Narayana, incarnated as Muthukutty or Mudisoodum Perumal, a Nadar of Swamithoppe, Tamil Nadu Ayya Vaikundar , according to Akilattirattu Ammanai (or Akilam), a scripture of the Ayyavazhi, was...
used the holy water from the well and the holy mud to cure the people of their illness.
Social background
Travancore
Kingdom of Travancore was a former Hindu feudal kingdom and Indian Princely State with its capital at Padmanabhapuram or Trivandrum ruled by the Travancore Royal Family. The Kingdom of Travancore comprised most of modern day southern Kerala, Kanyakumari district, and the southernmost parts of...
society, the discriminatory laws of purity and pollution were very sensitive operative in places of bathing, and in acts involving the use of water. Demarcation of separate places for the different castes for bathing and drawing water, and a strict enforcement of this discriminated separation through regulations, social and political, along with a strong religious sanction was the order of the day. As a general custom, the lower castes were prohibited from drawing water from public wells and ponds. The upper caste people had separate wells so that they could avoid the presence and pollution of the lower caste people. Those who, be it a member of the caste fold or one from outside of it, ventured to transgress these demarcated spaces were penalised with severe corporal punishments, or even eliminated unceremoniously.
It was against this back ground that a ritual involving the congregation of the people
from different castes around a well, bathing together, and a cooking their food with the water of the same well was being performed at swamithoppe where Ayya Vaikundar
Ayya Vaikundar
Ayya Vaikundar , according to Akilattirattu Ammanai , a scripture of the Ayyavazhi, was a Manu Avatar of Narayana, incarnated as Muthukutty or Mudisoodum Perumal, a Nadar of Swamithoppe, Tamil Nadu Ayya Vaikundar , according to Akilattirattu Ammanai (or Akilam), a scripture of the Ayyavazhi, was...
was carrying out his mission. It was an indirect challenge to the evil system of untouchability
Untouchability
Untouchability is the social practice of ostracizing a minority group by segregating them from the mainstream by social custom or legal mandate. The excluded group could be one that did not accept the norms of the excluding group and historically included foreigners, nomadic tribes, law-breakers...
. This cluster of ritual actions set in motion an interrogation of the system of purity and pollution and indirectly challenged the hegemonic system of discriminated separation. The ritual boundaries that had been set on the use of water was sought to be transgressed, and the strength of the traditional indoctrination on ritual impurity implied in the exchange of water from one to another, was sought to be weakened.
Miracles
During the first time, Lord Vaikundar concentrated the poison into a Siva Linga
Lingam
The Lingam is a representation of the Hindu deity Shiva used for worship in temples....
and the Sivalinga remained inside the well.
As per Akilam, People, hearing about the poisoning reported it to Vaikundar and requested him to save them. Vaikundar informed the devotees that the water in the well was non-poisonous. People who had faith in his words drank and bathed in the well and were totally safe. Those who had no belief in his words and had drunk the water became unconscious. People rushed to the Lord and narrated the incident. Lord asked them to sprinkle the holy water on those who were unconscious. They got up as if from sleep.
Then on September 17, 1994, the first Sunday of the Tamil
Tamil people
Tamil people , also called Tamils or Tamilians, are an ethnic group native to Tamil Nadu, India and the north-eastern region of Sri Lanka. Historic and post 15th century emigrant communities are also found across the world, notably Malaysia, Singapore, Mauritius, South Africa, Australia, Canada,...
Month, Puratasi, poison was mixed up in the sacred water of Muthirikkinaru for the second time.
Some miscreants immersed a 5-kilogram packet of Phorate
Phorate
Phorate is an organophosphate used as an insecticide and acaricide. At normal conditions, it is a pale yellow mobile liquid poorly soluble in water but readily soluble in organic solvents. It is relatively stable and hydrolyses only at very acidic or basic conditions. It is very toxic both for...
, a highly poisonous chemical, into the well. There was a smell of this chemical everywhere around the well. Some advised the devotees not to bathe in the well. But, nobody heeded it; thousands of people bathed in and drank the water. Even six-month-old babies were bathed here. But nobody was affected. The empty packet of the chemical was later retrieved and destroyed.
As a ritual and religious symbol
Now this well is treated with more importance because it is attached to the incarnational activities of Vaikundar. To overcome the three diversities AnavaPride
Pride is an inwardly directed emotion that carries two common meanings. With a negative connotation, pride refers to an inflated sense of one's personal status or accomplishments, often used synonymously with hubris...
, Kanma
Morality
Morality is the differentiation among intentions, decisions, and actions between those that are good and bad . A moral code is a system of morality and a moral is any one practice or teaching within a moral code...
and Maya
Maya (illusion)
Maya , in Indian religions, has multiple meanings, usually quoted as "illusion", centered on the fact that we do not experience the environment itself but rather a projection of it, created by us. Maya is the principal deity that manifests, perpetuates and governs the illusion and dream of duality...
, one should achieve spiritual cleanliness. And it is believed that this cleanliness is obtained when one bath from this sacred well. This well is said to be sealed by Vaikundar and will remain as an icon for the destruction of Kali
Kaliyan
Kali was the sixth fragment of the primordial manifestation of Kroni according to Akilam, the source of Ayyavazhi mythology and the holy book of Ayyavazhi religion. Unlike other previous manifestations, Kali spread in this yugam as maya...
.
Even today the well is too crowded to bath. People drink this water as Patham. It is believed that the holy water from this well will process one for the life of Dharma Yukam
Dharma Yukam
Dharma Yukam is the state of absolute bliss as per Ayyavazhi mythology. This Dharma Yukam is stated in the Akilam seventeen in Akilattirattu Ammanai. This on one hand is related to Dharmic moksha and on the other viewed in relation to Abrahamic heaven....
. It is also believed that lunatic
Lunatic
"Lunatic" is a commonly used term for a person who is mentally ill, dangerous, foolish, unpredictable; a condition once called lunacy. The word derives from lunaticus meaning "of the moon" or "moonstruck".-Lunar hypothesis:...
s and patients having no cure even after Prolonged medical Treatment, stay in the temple, take bath in muthirikinaru and get cured.
At daily worship
The Muthirikkinaru is addressed in Akilam as 'Muthal Thalam' (The primary place in ritual importance). The PayyansPayyan dynasty
Payyan dynasty is a family which manage and administer Swamithope pathi, the head quarters of Ayyavazhi. The genesis of Payyan dynasty was a bit uncertain. It was believed to be the descendants of Pothukkutty who was called as Payyan by Ayya Vaikundar...
start their daily routine only after the religious bathing in this well. After the ceremonial bath, they use to drink the sacred water (Patham) of the Muthirikkinaru for five times and give it so for the followers for five times. Then the Payyan circumambulate the Muthirikkinaru for five times and others follow him. And chanting "Ayya Siva-siva Siva-siva Ara-hara Ara-hara" all proceed to the Pathi
Pathi
Pathi is the name of the primary centres of congregational worship for the South Indian religious system of Ayyavazhi, having a relatively large structure like that of a temple...
. This is practiced thrice a day during the morning, noon and evening Panividais.
Also one of the important ritual actions performed by the devotees of Ayyavazhi is to take this ritual bath, drawing water from the well. This has become a ritual necessity to be gone through, before one worships at the Pathi
Pathi
Pathi is the name of the primary centres of congregational worship for the South Indian religious system of Ayyavazhi, having a relatively large structure like that of a temple...
. It is overwhelming to see the devotees throng the well to get a few buckets of water on to them and drink a few drops ceremoniously for five times and then proceed to the Pathi. This practice of bathing at the well is being addressed as Patham viduthal.
During festivals
Kodiyettru Thirunal
Kodiyettru Thirunal is the festival celebrated in Swamithoppepathi for eleven days by the followers of the Ayyavazhi. This is celebrated three times annually during the Tamil months of Aavani, Thai and Vaikaasi. The festival for the month of Vaikasi is considered the most sacred and is celebrated...
festival. At that day, Lord Vaikundar is carried to muthirikinaru on a horse vahana
Vahana
Vāhana denotes the being, typically an animal or mythical entity, a particular deva is said to use as a vehicle. In this capacity, the vāhana is often called the deity's mount. Upon the partnership between the deva and his vāhana is woven much iconography and mythology...
. It is believed that the God hunts kali
Kaliyan
Kali was the sixth fragment of the primordial manifestation of Kroni according to Akilam, the source of Ayyavazhi mythology and the holy book of Ayyavazhi religion. Unlike other previous manifestations, Kali spread in this yugam as maya...
. The ceremonial hunting of kali is done with a bow and arrow. Here, thousands of people assemble to drink the holy patham. Patham viduthal is the word used by the devotees for bathing in Muthirikinaru. There is a heavy rush to take bath in the well on the first Sunday of Tamil months.
Arul Nool
Arul Nool
The Arul Nool is a supplement to the Akilattirattu Ammanai, and is likewise considered a holy scripture of Ayyavazhi, an offshoot sect of Hinduism. This book contains the collection of messages given by Ayya Vaikundar to his Disciples , whose names are unknown...
the secondary holy book, advises to do Dharma near this well.
And during the Car festivals and during the Ayya Vaikunda Avataram
Ayya Vaikunda Avataram
The Ayya Vaikunda Avataram is a festival celebrated by the followers of Ayyavazhi on the 20th day of the Tamil Month of Masi, the date on which the Ayyavazhi followers believe that Lord Vaikundar arose from the sea at Thiruchendur as the son of Mummorthies to destroy the evil spirit of Kali and...
celebrations the worshippers are not allowed to draw water from Muthirikkinaru because of the uncomfortable situation because of the smallness of the well and the huge crowd. During those days one or two Panividaiyalars use to draw waters from the well and use to throw into the crowd, by which the whole crowd gets a few drops poured on their heads.
See also
- History of AyyavazhiHistory of AyyavazhiThe History of Ayyavazhi traces the religious history of Ayyavazhi, a belief-system originated in mid-nineteenth century in Southern India. Ayyavazhi came to be noticed by the large number of people gathering to worship Ayya Vaikundar in the middle of the 19th century...
- Ayyavazhi religious practicesAyyavazhi religious practicesAyyavazhi rituals are the religious practices prevalent among the followers of Ayyavazhi. Most of them are connected with Akilam and Arul Nool and a few, though not associated with the holy books, are practiced for over a century right from the beginning of Ayyavazhi...
- Swamithope pathiSwamithope PathiSwamithoppe Pathi , Swamithoppu-pathi, Manavai-pathi, Thamarai-pathi or Thalaimaippathi [Thalaimai + pathi] is the primary pathi of the Ayyavazhi, the head of all Worship centers of Ayyavazhi, and the place where Ayya Vaikundar is said to have performed the Tavam...