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The Pathis and Panchappathis in Ayyavazhi Religion


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Ayyavazhi is a sect in the Hindu religion a string of a dharmic belief system that was founded based on the life and teachings of Ayya Vaikundar. Principally, it is noted that the pathis (places where God is) and panchappathis (five abodes of God) play central roles in the lives of its followers.

The general characteristics of this Hindu religious sect include:
  • Monotheism
  • Concepts of good, evil and dharma.
  • The poorest of the poor are its major adherents.

For monotheism – Ayyavazhi has a strong belief in the concept of one God known as Bhagavan Vishnu who has the capability to appear in human likenesses, such as in names and forms which suggests that there are other lesser godheads. But it also teaches that God is the most supreme of all deities, who is formless, transcendental, infinite, and eternal.

As a religion, its symbol is a lotus carrying a flamelike white Naman which could mean in the Hindu language, ‘salutation, kindness or respect’. The name Naman could be associated with the lucky number 7. The lotus flower is sacred in Hinduism and signifies fertility, eternity, beauty, and spirituality. Hence, a lotus carrying a flamelike white Naman is essentially a typical depiction of a Hindu deity.

The Pathis

Throughout southern India, they have 7 holy places known as Pathis. In the Tamil language, the term, ‘Pathi’ means ‘the place where God is.’ This name ‘pathi, is given to the main centres of worship in the south Indian religion Ayyavazhi. So, in essence, there are seven places where God resides, and these are known as ‘Pathis.’

The Panchappathis

There are five holy places, called ‘Pathis’, and ‘Panchappathis’ is notably the holiest among the followers. The Panchappathis is the pilgrim centre of Ayyavazhi and is more important than other pilgrim centres, such as Avatharappathi and vakaippathi.

The term ‘Pancha pathi’ in Tamil means ‘the five abodes of God’ which are the five important pilgrim centres of Ayyavazhi. These pilgrim centres include Swamithope pathi, which is the first pathi, as well as the headquarters of the Ayyavazhi religion. Then, there are Muttappathi, Thamaraikulam Pathi, Ambalappathi and Pooppathi.

Between the terms ‘pathi’ and ‘Pancha pathi’ there is a need to comment on the distinctions. While ‘pathi’ signifies the place where God is or resides, and there are seven of these places in the south Indian Ayyavazhi religion, ‘Pancha pathi’ signifies the five abodes of God and they are five in number.  

These holy places known as ‘Pathis’ can be places for sorrow, pity and consolation for the poor who are its fervent followers.

Social and Mystical Teachings

Ayyavazhi's teachings are centred on society and mysticism. While its social teachings encourage equal living and balancing of structures in the society, which condemns the Indian caste system.

Mystically, it teaches that union with the absolute is attainable through self-surrender. The followers call God or the absolute, ‘Ayya’ or ‘Dear father’. Those teachings can be found in its sacred texts called Arul Nool and Akilattirattu Ammanai.

The pathis is the place where God is. This place draws congregations of the poor from all corners of south India to these seven places where they worship and pay their homage to their God. The panchappathis draw the same congregation to the five abodes of God. Though the followers of Ayyavazhi contest these numbers, what is important is that they are driven to those pilgrim centres in search of God, which is always, as with most oppressive systems, the last option for the poor who are neglected, marginalised, and impoverished by their systems.

Ayyavazhi's social teachings condemn the disparities among peoples and preach equality and balancing of resources. When the state cannot fully or even partially provide material well-being to the people, religion supplements that spiritually and the poor begin to seek union with God by surrendering themselves.  

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