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Ambalavasi (Malayalam: അമ്പലവാസി) is a generic name for a collection of castes among Hindus in Kerala who render temple services.[1]
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The term Ambalavasi is derived from two Malayalam words, being Ambalam (Temple) and Vasi (Inmate). The term Ambalavasi (one who lives in a temple) is a generic name applied to all classes of temple servants in Kerala, and is applied to castes whose occupation is temple service. The treatise Keralamahatmyam speaks of them as Kshetravasinah, which has the same meaning.
The castes which comprised the Ambalavasi community each contained only a few members. They lived in villages either where the land was owned solely by one Nambudiri Brahmin family or where the land was owned by a temple, the running of which was in the control of a group of Nambudiri families. The latter villages were called sanketams.[2]
The temples in which they worked comprised four basic types:[2]
The Ambalavasis were broadly classified into two groups; the sacred thread wearing castes and the non-threaded castes.
Among the former are included Moosad, Chakyar, Nambiar, Pushpakas (i.e., Unni, Nambeesan, Nambidi etc.), Ilayathu, Adikal etc. The people of these threaded castes undergo Upanayana ceremony, wear the sacred-thread called "Yajñopavītam" or Pūnūl, and adhere to Gayatri mantra. They are known as Yajñopavītadhārīs.
The latter include Variyars, Pothuvals, Pisharodys, Marars, and Kurups.
Each of the Ambalavasi castes claims to be greater than the other, but historically speaking they all had more or less equal status. Wearing the sacred-thread doesn't mean that the former is a greater caste. It can be said that Mūttatu headed the threaded while Pisharody headed the non-threaded Ambalavasis.
The major profession of the Ambalavasis is assistance in temples. In general, it is known as "Kazhakam". Each of the castes in the Ambalavasi community was associated with specific jobs and had fixed duties to perform. Even though they were temple employees, they were not aristocratic like the Nambudiris and Nairs. In the past they resided in their quarters with in the premises of temple and were sustained by the temple. The main ceremonials in the temples were carried out by the Nambudiri priests while assisting them was the duty of the Ambalavasis. The Ambalavasis were never allowed to enter in the Sree Kovil of the temple.
The Ambalavasis, specially the Pushpakans and the Pisharodys, were masters of the Sanskrit language. They worked as teachers in Pathasalas associated with Temples.
In addition, most of the Ambalavasis were the performers of various temple related arts, such as Koodiyattam, and Thullal.
Other than their services in the temple the Ambalavasis were the priests for other castes. including the Mūttatu, Ilayatu, Nambidi and Nambeesans conduct various religious sacrifices for Nairs, though not in the temples. The Marars conduct the birth, wedding and death ceremonies of Nair subcastes in Travancore. Elayatu is the traditional priest of Nairs who conduct the after-death rites for them in Malabar and Cochin.
| Ambalavasi Castes and their Professions | |||||
| Caste | Male surname |
Female surname |
Profession | House | Notes |
|---|---|---|---|---|---|
| Pushpakas | Nambeesan, Unni, Nambi or Nambidi | Brahmani, Ittiamma or Amma | Teaching, Lamp works, Floral works, Theeyattu | Pushpakam, Madham or Illam | Pushpakan Unnis are associated with Teaching and Garland Making while Theeyattunnis are associated with Bhadrakali Theeyattu |
| Moosad | Moosad | Manayamma | Performing rituals for Nairs,"vidhyam" | Illam | |
| Ilayathu | Ilayathu | Kunjamma, Illotamma or Amma | Performing rituals for Nairs | Illam | |
| Pothuval | Pothuval | Pothuvalasyar | Accounts and Sopana Sangeetam | Pothuvatt | Poduvals were originally Jains, in the post-vedic period they are converted to Hinduisam. They were originally managers of the temple and the term is derived from Pothu (Common) Aalu (person), meaning a common manager of affairs in the temple |
| Chakyar | Chakyar | Illottamma | Performers of Kooth | Madhom | Nagam Aiya states that they are descendants of Namboodiri Brahmins who were excommunicated for various offences. |
| Nambiar | Nambiar | Nangyar | Temple arts like Tiyattu, Kooth, Thullal | Madhom | Theeyattu Nambiars are associated with Ayyappan Theeyattu and Mizhavu Nambiars are associated with Kooth and Thullal |
| Warrier | Varyar | Varasyar | Temple accountants and managers | Varyam, Madom | Varyars were managers in Temples, while their women, Varasyars, were garland makers. |
| Marar | Marar | Marasyar or Amma | Temple music like Sopana Sangeetam | Marath | |
| Adikal | Adikal | Adisyar or Adiyaramma | Performing rituals in Bhadrakali temples | Madhom | They are said to have been pure Brahmins initially but were degraded by officiating as priests in temples of Bhadrakali where offerings of sacrificed animals was made |
| Pisharody | Pisharody or Sharody | Pisharasyar or Sharasyar | Temple related activities essentially in Devi temples | Pisharam | Originally Nambudiris who were about to undertake Sannyasa, but ran away at the last moment |
| Kurukkal | Kurukkal | Amma | Suppliers of milk and milk-related products to temples | Madhom | |
| Kurup | Kurup | Kuruppasyar | Performing kalamezhuthu paattu "kalampaattu" | Kalamezhuthu pattu is performed as part of the rituals to worship and propitiate gods like Kaali, Ayyappan or Vettakkorumakan.This ritualistic art is a common feature of temples as well as noble households. | |
| Pilappalli | |||||
A brief description of each of these castes are given below:
The Chakyar were the highest ranked of the Ambalavasis in ritual terms, along with the Pushpagans. They recited stories from the Puranas.[2]
Nambiars were a matrilineal caste whose traditional temple servant role was as players of drums.[2]
Pothuvals were a matrilineal caste whose traditional temple servant role was as players of drums.[2]
Pushpagans ranked with the Chakyar and were the gatherers of flowers for the temples. As with the Chakyar and indeed the Nambudiri Brahmins themselves, they were a patrilineal caste.[2] They were seen as low rank Brahmins and showed attributes of both the Brahmins and Kshatriyas. As such, the caste is generally considered as an intermediate caste between those two groups. They are also known as Arddhabrahmanar, which means "semi-Brahmins".
There are various sub-castes within the Pushpaka caste. These include Nambeesans, Unnis, Nambis, Pilappallis, Daivampatis and Nambidis.[3] The surname Nambeesan is used in North Kerala while Unni is used in South Kerala. In the Middle Kerala, both are common.
Pushpakas males served as teachers in Pathasalas, as assistants to the main priest and as lamp-bearers (vilakkeduppukaar), while females served as garland makers and as cleaners of inner cortyard of temples.
According to the Parasurama myth, the warrior sage Bhargava Rama is said to have brought a group of Brahmins to Kerala of which 64 families were allowed to conduct the ceremonies in the temples. They became the Nambudiris. The remaining families of Brahmins became their assistants and were not allowed inside the Sree Kovil or main shrine of the temple. They came to known as Pushpaka Brahmins because their work was associated mainly with flowers.
Muthats, also known as Moosads, were considered as the highest of the Ambalavasi castes and are said to be degraded Brahmins, the cause of degradation being that they tattooed themselves with Shaivite images.
The Elayaths were considered as the lowest of Malayali Brahmins and were the priest of the Nairs.
The Variyar (also spelled as Warrier, Varier and Variyar) were temple stewards, and practiced matrilineality.[2]
The word "Variyar" originated from Tamil and means a person who maintains books of account. In the pre-Nambudiri era of Keralam, the agricultural property of every village belonged to a village temple. There was an elected committee to administer the temple and the properties. The Manager or Accountant of this committee was called Variyar, and he was accountable to the Committee. Managing the temple and providing materials required for "nivedyam," cleaning vessels used for the preparation of "nivadyam" and "puja", daily maintenance of the temple premises, etc., were responsibilities of the Variyar's family. Warrier ladies were known as Warasyars.
The Psharodis were temple stewards, and practiced matrilineality.[2]
They are Hindus who converted from Buddhism in the period of Sankaracharya. The origin of the name is traced from the name Bhikswaradiakal, associated with Buddhism in Kerala. Pisharody ladies were known as Pisharasyars or Sharasyars.
Another story says that the Pisharodys have originated from a Brahmin who was on the verge of becoming a Sanyasin as per the then existent customs but ran away in the last moment. That is also the reason why Pisharodys did not burn their dead.
Marars are mentioned in the Jati Nirnayam as among the eighteen castes known as Nairs. However, as they solely engaged in temple service, they were subsequently considered as Ambalavasis as well. There is some controversy whether the higher classes of Marars, known as Asupanis should be considered as Nair or as Ambalavasi. The customs and ceremonies of the Marars are the same as the Nairs of lower subdivisions, including pollution after death for 16 days, though the lifestyle is typically Ambalavasi. Marars were a matrilineal caste and they played the percussion instrument called a chenda during temple festivals.[2]
The contribution of Ambalavasis of Kerala to the cultural heritage of India in the fields of art is substantial in every sense. Ambalavasis has through the centuries developed several art forms of a religious or quasi-religious character. The major art forms developed by Ambalavasis are:
Ambalavasia are traditional players of musical instruments such as Chenda, Udukk, Idakka, Mizhavu etc.
Generally all Amabalavais abstain from animal food and intoxicating drinks. Some adopt the Brahmin mode of dress while the others adopt generally the Nair dress. All except the Pisharodys burn their dead. Their priests are either Nambudiris or the more orthodox among themselves. They offer Deeksha for a year. Pollution generally is observed only for twelve days, may extend to thirteen or fourteen, but never sixteen as in the case of the Sudras.
However, there are some differences in the customs of "sacred thread wearing ambalavasis" and non-threaded ambalavasis.
For the Yajnopaveetadhari Ambalavasis, many customs are similar to the Namboodiris though not exactly the same. While Nambudiris follow 16 samskaras, these Ambalavasis follow only 12. While Nambudiri women wear only white dress at the time of marriage, it is not allowed for these Ambalavasi castes.
Likewise the non-threaded Ambalavasis followed most of the Nair customs and traditions though not exactly the same. They follow Marumakkathayam (matriarchal system) law of inheritance. Period of pollution after births and deaths for the Ambalavasis is usually lesser than that of the Nairs, though not always (For example, higher ranking Nair Nambiars have a death pollution period of 12 days, while Marars have a death pollution period of 16 days).
Of the various castes of Ambalavasis, the Yajñopavītadhāris (sacred-thread wearing Ambalavais) adhere to the Gayatri mantra and they possess various gotras. The gotras include Vasishta, Gautama, Atreya, Kashyapa, Bharadvaja, Viswamitra and Agastya.
Each gotra has distinct pravaras. A list of major Gotras and Pravaras among the Brahmins of Ambalavasi community follows:
| Gothras and Pravaras | |
| Gothra Name | Pravaras |
|---|---|
| Bharadwaja | Angirasa, Baaryhaspatya, Bharadwaja |
| Kashyapa | Kasyapa, Aavatsaara, Naidruva |
| Vasishta | Vasishta, Maitreya, Kundina, Indrapradama, Aabharaswatha |
| Gautama | Angirasa, Gautama, Aayasya |
| Atreya | Atreya, Aarchanaasa, Syaavaasva |
| Viswamitram | Vishwamitra (Kausika), Devarata, Owtala |
| Jaamadagnya | Bhargava, Chyavana, Aapthavaana, Jaamadagnya |
Marriages within the gotra ("swagotra vivaha") are banned under the rule of exogamy in the traditional matrimonial system. People within the gotra are regarded as kin and marrying such a person would be thought of as incest. Since it is believed that gotra membership passed from father to children, marriages were permitted between cross-cousins (children of brother and sister). Thus, a man is allowed to marry his maternal uncle's daughter or his paternal aunt's daughter, but is not allowed to marry his paternal uncle's daughter or maternal aunt's daughter, i.e. a parallel-cousin, who is treated as a sister. This dubious explanation of gotra based marriages has long been a source of discontentment and criticism amongst present day Ambalavasis.
The non-threaded Ambalavasis generally do not possess a Gotram. However, some of the non-threaded Ambalavasis claim that they belong to different Gotras. For example,the Pisharodys claim that they belong to the Vaikuntha Gotram and the Warriers claim that they belong to the Kailasa Gotram as they are mentioned in the Keralolpathi text as Vaikuntha Vasis and Kailasa Vasis, respectively.
Ambalavasis are considered by some as a sub-sect of Brahmins, while others consider them a intermediate class between Brahmins and Kshatriyas. There are similar Brahmin communities found all over India. Niyogi Brahmins of Andhra, Chithpaavan Brahmins of Maharashtra, Bhumihars of Bihar, Mohyal of Punjab, Tyagis of West Uttar Pradesh etc. are Brahmin communities which have the same status of Ambalavasis in Kerala. Besides all, the foreign travellers in Kerala classed the Ambalavasis with the Foreign Brahmins like Konkanastha Brahmins, Iyers etc. while making records.
In their caste-professional status, the Ambalavasis are generally categorized as Antaralas, from their occupying an intermediate position between the Brahmins of Kerala on the one hand, and the Sudra on the other.[4] While according to one view they are fallen Brahmans, others, such as the writer of the Keralolpathi, would put them down as an advance from the Sudras. The rationale of their occupation seems to be that, in accepting duty in temples and consecrating their lives to the service of God, they hope to be absolved from the sins inherited from their fathers. In the case of ascent from lower castes, the object presumably is the acquisition of additional religious merit . The delinquent Brahmin cannot be retained in the Brahmanic function without lowering the standard of his caste. He had, therefore, to be allotted other functions. Temple service of various kinds, such as garland-making for the Pushpakan, Variyar and others, and popular recitation of God's works for the Chakkiyar, were found to hold an intermediate place between the internal functions of the Brahmins and the external functions of the other castes, in the same sense in which the temples themselves are the exoteric counterparts of an esoteric faith, and represent a position between the inner and the outer economy of nature. Hence arose probably an intermediate status with intermediate functions for the Antaralas, the inter-mediates of Hindu Society.