In the west, where feminism has been a strong influence, there have been many remarkable Buddhist nuns: three notable examples are Pema Chodron, Ayya Khema and Tenzin Palmo.

Ayya Khema ( August 25, 1923-November 2, 1997 ), a Buddhist teacher, was born as Ilse Kussel in Berlin, Germany, to Jewish parents.

Ayya Khema was born in Berlin in 1923 to Jewish parents.

Her parents went to China and, two years later Ayya Khema joined them in Shanghai.

Four years after the American liberation of the camp, Ayya Khema was able to emigrate to the United States.

Her experiences led her to become a Buddhist nun in Sri Lanka in 1979, when she was given the name of " Khema " ( Ayya means Venerable ) meaning safety and security.

As it was not possible at the time to organize an ordination ceremony for bhikkhunis in the Theravada tradition, Ayya Khema then received complete monastic ordination at the newly built Hsi Lai Temple, a Chinese Mahayana temple under the Fo Guang Shan Buddhist Order, in 1988.

Ayya Khema has written twenty-five books on meditation and the Buddha's teachings in English and German ; her books have been translated into seven languages.

Ayya Khema ordained Ven.

de: Ayya Khema

nl: Ayya Khema

According to Buddhist teacher Ayya Khema showing joy towards sadistic pleasure is wrong.

She became a student of Thubten Yeshe and later of Zopa Rinpoche, further studying with a number of others, including Prabhasa Dharma Roshi, Ayya Khema, Akong Rinpoche, and Rigdzin Shikpo.

Works first issued by Wisdom Publications, and then taken over for the Asian readership by BPS, include: The Middle Length Discourses of the Buddha, a translation of the Majjhima Nikaya originally made by Bhikkhu Ñanamoli, U Pandita ’ s In This Very Life and Ayya Khema ’ s Being Nobody, Going Nowhere.

Ayya Vaikundar spend his last six years of the incarnational period at Swamithoppe.

Ayya Vaikundar, who arose from the sea at Thiruchendur ( As per Akilathirattu Ammanai ) on 20th of the Tamil Month of Masi, ( March 4, 1833 C. E ; 3 / 4 / 1833 ) is considered a unique Avatar by the followers of Ayyavazhi.

According to Akilam Ayya Vaikundar was not merely a human, not merely Narayana, and not merely the Ultimate Soul, but on the other hand he was a human and he was the Ultimate Soul and he was Narayana.

There is an opinion that Ayya was arrested on 11 November 1839.

During this festival on 19th masi ( March 3 ) the day before the Ayya Vaikunda Avataram, the Nizhal Thangals used to conduct one day festival for a grand scale along with Anna Dharmam throughout the day.

The main form of ritual Nithya pal ( Pal vaippu ) is conducted and consecrated to Ayya every day on every pathis.

During the Ayya Vaikunda Avataram people use to go on pilgrimage to all holy places of Ayyavazhi, mainly the Panchappathis.

It was from this place that the devotees took Ayya on horseback to such villages as Kadambankulam and Pambankulam.

Later, on this very spot the followers of Ayya constructed a Pathi and conducted daily Panividai.

The celebration of Ayya Vaikunda Avatharam is celebrated for two days here on 19th and the 20th of the Tamil Month of Masi.

Ayya Vaikundar, as a Pantaram, had donned himself in squalid rags, smeared the white mark on the body, tied a turf on his hair, and carried a cane.

It was from this place that the devotees took Ayya on horseback to such villages as Kadambankulam and Pambankulam.

It laments on the sufferings of Ayya Vaikundar and the Canror people.

Ayya Cicarukku chonna pathiram, Ayya Cicarukku chonna Sivakanta atikara pathiram and Tinkalpatam are instructions given to people on various aspects of life, including the conduct of worship.

This is held annually on the day of Lord Narayana's incarnation as Ayya Vaikundar, according to the teachings of Akilattirattu Ammanai, the holy text of Ayyavazhi religion.

The Ayya Vaikunda Avataram ( Tamil: அய ் ய ா வ ை க ு ண ் ட அவத ா ரம ்-Incarnation of Vaikundar ) 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 transform the Kaliyukam into Dharma Yukam.

So on celebrating this event the nation-wide followers of Ayyavazhi assemble at Tiruchendur on that day ( 19th Masi or 3 March ) at Avatharappathi, the Pathi erected on the sea-shore where Ayya is believed to be incarnated.

Ayya Vaikundar, was released from the Jail of Singarathoppe on 19th Masi, ( 3 March ) after the trail with the king of Travancore, Swathi Thirunal.

Ayya Vaikundar seems to have enjoined upon his male followers to tie on headgear when they came to worship God, considering it as a crown.

* Patrick, G. Religion and Subaltern Agency: A Case Study of Ayya Vali, a Subaltern Religious phenomenon in South Tiruvitankur, Chennai, Tamil Nadu ( India ): Department of Christian Studies, University of Madras, August 2, 2003.

* N. Elango and Vijaya Shanthi Elango ( 1997 ), Ayya Vaikuntar – The Light of the World, ( Published by the authors ).

* N. Elango & Vijaya Shanthi Elango ( 1997 ), Ayya Vaikundar-The Light of the World, Publisher: Authors.

* N. Elango & Vijaya Shanthi Elango ( 1997 ), Ayya Vaikuntar-The Light of The World, Published by the authors.

* N. Elango & Vijaya Shanthi Elango 1997 Ayya Vaikuntar-The Light of the World.

* N. Elango and Vijaya Shanthi Elango's, Ayya Vaikuntar-The Light of the World, 1997.

* N. Elango & Vijaya Shanthi Elango ( 1997 ), Ayya Vaikuntar-The Light of the World, ( Published by the authors ).

* N. Elango & Vijaya Shanthi Elango ( 1997 ), Ayya Vaikuntar the light of the world, ( Published by the authors ), Jeya Press, Theni.

* N. Elango & Vijaya Shanthi Elango, Ayya Vaikuntar-The Light of the World, 1997.

* N. Elango and Vijaya Shanthi Elango ( 1997 ), Ayya Vaikuntar – The Light of the World, ( Published by the authors ).