Ayyavazhi arose in the nineteenth century in the Tamil regions of South India around the life and teachings of Ayya Vaikundar, initially as a reformist devotional movement among marginalized communities such as the Nadar and other so‑called “lower” castes. From the beginning it carried a strong ethical and social thrust: a call to dharma understood as righteousness in both spiritual and social life, and a protest against caste oppression and ritual exploitation. Early worship was simple and congregational, often centered in modest spaces such as village wells and the first Nizhal Thangals, and focused on Ayya Vaikundar as a divine figure associated with the hope for a just age. During this formative period, the core scriptural tradition, especially Akilattirattu Ammanai (often referred to as Akilon) and Arul Nool, was shaped through oral transmission and early manuscript efforts, giving the movement a narrative and theological backbone.

After the passing of the founding figure, Ayyavazhi gradually shifted from reliance on charismatic leadership to more stable institutional forms. Nizhal Thangals multiplied, and Pathis emerged as major sacred centers, providing focal points for worship and pilgrimage. Ritual life became more structured yet remained markedly simpler than orthodox Brahmanical practice, emphasizing congregational worship, singing, and moral discipline over elaborate priestly rites. The community’s identity consolidated, especially among rural and socially disadvantaged groups, and its theology grew more coherent, with an emphasis on cyclical ages, the centrality of Vaikundar, and unity that transcends caste and sectarian boundaries.

Over time, Ayyavazhi integrated more deeply into the wider religious landscape while retaining its distinctiveness. Elements of its practice interacted with broader Tamil Vaishnava and folk traditions, even as its scriptures and oral teachings preserved a clear doctrinal core. Organizational leadership tended to be localized and often hereditary, without a single centralized authority, yet the community continued to refine its theological concepts and ethical vision. Educational and charitable initiatives began to appear, reflecting an ongoing concern with social uplift and the practical outworking of dharma in everyday life.

In more recent phases, Ayyavazhi has moved from being seen primarily as a regional, caste‑marked movement to presenting itself as a broader spiritual tradition. The printing and wider circulation of its scriptures have helped standardize belief and practice across dispersed communities, including those that have formed beyond its original geographic heartland. Various organizations and associations have arisen to represent the tradition, to advocate for recognition, and to articulate its teachings in contemporary idioms of social justice and human dignity. While some adherents stress continuity with the wider Hindu world and others emphasize a distinct religious identity, the tradition as a whole continues to revolve around dharma, unity beyond social divisions, and the central, unifying role of Vaikundar in the unfolding of a more just and harmonious age.