|
|
|||
| Adi Shankara · Melpathur Narayana Bhattathiri · Namboothiri (artist) · M. Bhavathrāthan Namboothiripad Vazhakkunnam · Kaithapram Damodaran Namboothiri |
|||
| Regions with significant populations | |||
|---|---|---|---|
|
|||
| Religion | |||
Hinduism |
|||
| Related ethnic groups | |||
|
Nair · Samantha Kshatriya · Pushpaka Brahmin · Shivalli Brahmins |
The Nambudiri Brahmins (Malayalam: നമ്പൂതിരി nampūtiri), also transliterated Namboothiri are Hindu Brahmins from the Indian state of Kerala.
They perform rituals in temples of Kerala based on Tantra Vidhi, a complex and ancient branch of Tantric traditions found only in Kerala and some Mahakshetras ("Great Temples") around India that have a Nambudiri as head priest.
Nambudiris follow the conservative and ritualistic Śrauta traditions and the ancient Mimāṃsā, unlike the majority of other Brahmins in India, who follow the Vedanta. Performance of Vedic rituals such as Agnicayana and Agnistoma, long considered extinct in other parts of India, has been maintained by the Nambudiris.
Nambudiris have the sole right of conducting rituals in Kerala and the Kanyakumari district of Tamil Nadu. By tradition, only a Nambudiri can become the Rawal, Head Priest, at Badrinath Temple in Uttarakhand,[1] and the Chief Priest at Mookambika in Kollur, Karnataka, and other Mahakshetras around India. Until some 300 years ago, this was also true for the Pashupatinath Temple in Kathmandu, Nepal, when the priesthood was changed to a Bhatt lineage from Gokarna, Nepal.
Contents |
Nambudri nambũdiri is derived from nambuka "to trust" and tiri (from Sanskrit śrī) "blessed". Popular etymology derives the name from Malayalam nambu "the Veda", ōthu "to teach" and tiri "holy".[2] It is also believed that "Namude Thamburan" (Malayalam: Our Lord) was condensed, and the honorific title of "thiri" (to show Brahminhood) was added to form "Nambuthiri".
The Nambudiri Brahmins are known for their rigid orthodoxy and sense of caste and purity (Shudham). Although untouchability is now absent in India; in the past Nambudiris considered themselves polluted by even the touch of other Brahmins: Embraan Shudham (by the touch of Tulu Brahmins), Eda Shudham (touch of Tamil Brahmins such as Iyer, Iyengar, Pattar which required the Nambudiri to bathe before resuming activities).[3] Also the Nambudiris were one of the few Hindu communities in India where women were required to wear a veil (Ghosha) in public (a practice abandoned since the 1930s). Members of the community who did not abide by these regulations faced excommunication (Brashtu), the last case occurring in 1918.[4]
There are five subdivisions within the Nambudiri caste: The Tampurakkal are the highest in status, the Adhyas, who are temple priests and who form an endogamous subcaste with the Tampurakkal, the Visistas, the Samanyas and the Jatimatras, who practice Ayurveda.
Bhattathiripad and Bhattathiri are surnames of some Nambudiri families. They are titles gained due to their scholarship. The three types of bhattathiris are Saasthra Bhattathiris, Smaartha Bhattathiris and Bhaagavatha Bhattathiris. The Saasthra Bhattathiris are Nambudiris who were honoured by this title after receiving the "Bhatta" title from the Zamorin raja of Kozhikode after passing various examinations conducted during the famous "Pattathaanam", on their scholarship in Sanskrit, Vedam, Linguistics, Astronomy, Astrology, Architecture, Meemaamsa, Tharkam (logic) and so on. Many elite Nambudiris became Bhattathiripad in this way.
The Smaartha Bhattathiris specialised in conducting trials and bringing out the evidences from the mouth of the culprit, if a Nambudiri (man or woman) committed sins in social life. Vellakkat bhattathiri, Kavanad bhattathiri, were the major smarthas.
Bhaagavatha Bhattathiris specialize in oratory and recitation of "Puraanams" (epics) like Bhaagavatham. Many Nambudiris became Bhattathiris in this manner.
The Azhvanchery Thamprakkal is considered the highest authority among the Nambudiris and for any important matter on caste, religion, society etc. within Kerala his opinion was final.[5]
At present, the only known migration of Brahmins to Kerala is that of the Śivaḷḷi, Tulu-speaking Brahmins brought to North Kerala (modern Kasaragod and Kannur Districts) during the 17th century, many of whom were resettled between today's Kottayam and Trivandrum Districts, and the later immigrants from Tulu and Chola regions constitute the Saagara, Samudra, Thonnoorukaar, and Thukalasseri Bhattathiris. Many of them were known as Embraanthiris. Many of them have, for practical purposes assimilated into the original Nambudiri community - practising rituals in the Nambudiri style, considered as equals, and even called Nambudiris, especially after the Temple Entry Proclamation of the Travancore king in the early 20th century.
However, neither they nor those who retained the Embraanthiri surnames may participate in rituals along with original Nambudiris. There is no ritual to convert others into Nambudiri community. So, practically, original Nambudiris do not accept these Embranthiris to participate in their ritual. Those Tulu Brahmins who are called Embranthiries still speak Tulu and are considered as Tulu Brahmins. The Malayalam speaking Embranthiris who have the Nambudiri surnames of "Nambudiri" and "Potty" are now considered Nambudiris but as secondary citizens. However there are very few Embranthiris who have assimilated to Nambudiri community fully and are now considered equal to original Nambudiris. In south Kerala, many old Nambudiri families keep the surname of Potty. In earlier times, males of their families were used to affix 'ru' to the end of their names. This practice is still continued by some families. The ending 'ru' is a honorific suffix in the Dravidian languages.
Each Nambudiri male (or unmarried female) is identified by his/her respective paternal family name. A married female adopts her husband's family name. Each family is affiliated to a Gothra and Pravara. The Gothra name demonstrates the family's traditional style of knowledge acquisition and expertise in ancient theories. Based on the fact that cross-breeding of excellent but different species yields better quality, marriage from a family belonging to the same Gothra was and is still banned for Nambudiris. Each Gothra has several sub-classes known as Pravara.
The Nambudiri women are called Antherjanam, the literal meaning being "people inside the house." The travel of Nambudiri girls were limited to the temples or to the house of their immediate relatives, but that too had to be accompanied by a maid servant.
The Nambudiri believed that the girl, during infancy, childhood and youth, is under the wings of gods Soman, Gandharvan and Agni respectively. God Viswavasa protects her virginity. Hence the bridegroom has to thank Viswavasa for protecting her till marriage and then marry her in the presence of Agni. Nambudiri marriage is a four day long ritual.
The Nambudiri caste followed a distinctive marriage alliance with the warrior and ruling caste of Nairs and also other castes such as the Samanta Kshatriyas and Ambalavasis like Poduvals, Pisharodys, and Variars. Though the eldest son of a Nambudiri household customarily marries a Nambudiri woman, thus observing the typical caste practice of endogamy, the younger sons marry high ranking Ambalavasi or Nair women and obey the matrilineal-descent system of the Nairs. In contrast to other Brahman castes in southern India, the Nambudiris place great emphasis on their priestly status and do not normally engage in profitable professions. They derive their wealth from their landholdings, previously having been one of the chief landowners of Kerala along with the Nairs (before the Land Reforms Ordinance).
Until 1933, only the eldest son in a Nambudiri family was entitled to legitimate marriage within the Nambudiri caste. His younger brothers were supposed to practice pure Brahmacharyam by being unmarried and to dedicate themselves towards the study and preservation of the Vedas and rituals. Apart from this, those younger brothers, who opted to marry within the caste were excommunicated from the family.
sambandam was the system of marriage amongst the Samanta Kshatriya, Nair and Ambalavasi communities in Kerala. Nambudiris entered into sambandams with Nair, Samanta Kshatriya and Ambalavasi women. Since these castes followed the matriarchal system of family and inheritance, known as Marumakkathayam and tharavadu respectively, the issue of sambandams with Nambudiris were considered as members of their mother's tharavadu and caste. Thus the father had no legal duties towards the child.
For the Nambudiris is prevented disintegration and division of property. Also it allowed the secluded Brahmin families to have more influence on social and political decisions, since often a Nambudiri would have a Nair chief or prince as a first cousin. For the matriarchal castes, particularly the Royal Kshatriya families and the Nairs, sambandam was a way to ensure the husband, being a Brahmin, would remain in the area, unlike Nair husbands who often were required for war in other areas. This way the population of Nairs could be maintained during times of war. Thus sambandam as a system was encouraged by both, the Nambudiris and the Marumakkathayam Savarna castes.
The rituals in sambandam are not sanctified according to Vedic rites because sambandam is not supported by blessings from God through Mantras and advises to the bride, through "Veli Othu", a part of Rigveda which is considered legitimate marriage. This is why sambandam was considered a unsolemnised marriage. However sambandam did have a Hindu religious aspect to it as the actual ritual included the necessity of the presence of Agni or sacred fire in the form of a simple lamp as also a piece of red silk, the colour of matrimony. Thus it was considered a form of marital alliance which was held legal and the children of such alliances were considered legitimate. Thus the children of a Nambudiri, from his "Veli" Nambudiri wife as also from his Nair sambandam wife were considered legitimate. The only difference was that while the issue of the former, being Nambudiris, succeeded their fathers while the latter had no right of succession to their patrimony since they fell under the existing law of Marumakkathayam. Thus sambandams were marriages, but morganatic in nature. This system was applicable to Royalty as well. For instance, the scholar of the Kodungalloor Royal Family, Kunjikuttan Thampuran was the son of Venmani Achhan Nambudiripad, who besides his mother, had a first Brahmin wife and children as well. The latter stayed in Venmani Illam, while the Thampuran's mother was visited by the Nambudiri in her own palace.
Till the early ages of the common era there was no practise of sambandam and the practise might have started and encouraged by the Malayala Kshatriyas of Kerala in the later ages when Kshatriyas of Kerala who fought amongst themselves found it difficult to establish marriage relationships among themselves. sambandams also gave the Namudiris a position of importance in the politics of Kerala. By marrying girls from powerful Nair (and giving Kshatriyahood to them) Royal houses and Nair families they secured a hold over both, the royalty and the nobility of the land, which benefited their establishment in Kerala. Thus, till recently the princesses of the Cochin Royal Family were espoused only by Nambudiris while the princes consorted with Nair ladies known as Nethyar Ammas.
The practise of sambandam badly affected the Nambudiri community. Though it avoided partition of property and temples administered, it prevented the family size from increasing. Newer Nambudiri families also didn't rise due to this practise. Nambudiri population became dependent on the number of houses (Illams) already existent while the population of Nair and other savarna castes steadily increased and Nambudiri population remained stagnant due to sambandam. This led to a steady decrease in the percentage of Nambudiri population in Kerala. Today there are only an estimated 200,000 to 300,000 Nambudiris worldwide.
With the spread of western education by the late 19th century modern thought within Kerala moved towards the end of sambandam connections between the Nambudiris and Nairs. With the passage of legislation in 1933 in the Madras Presidency district of Malabar and previously in the princely states of Travancore and Cochin, by which sambandam was considered equal to "Veli" or legitimate marriage, thereby giving right of succession to the non Nambudiri children of Nambudiri men to their paternal estate, within a short period of less than a decade, the sambandam system of informal marriage which bound the Nambudiris and Nairs together came to an end.
The influence of communism during the start of 20th century made drastic effects on this otherwise orthodox community. The Land Reforms Ordinance, also caused a heavy blow on this community along with their Nair cousins as large ancestral estates were taken away from them.
Nambudiri Yogakshema Mahaasabha, an association of Nambudiris founded in 1908, took a decision in 1919 and agitated for marriage of all Nambudiris within the community. Sabha declared the marriages of younger brothers from within the community as official, irrespective of whether the elder brothers were married or not. The aim was embodied in the Madras Namboothiri Act of 1933. In the same year, the Madras Marumakkathayam Act was passed, by which sambandam was considered a regular marriage, conferring on the children the same rights of inheritance and property as held by children whose parents were both Nambudiris. The declaration and these Acts led to a sudden decline in the number of sambandam marriages, and this practice ended shortly (in about ten years). Following these acts, Nambudiri land was increasingly partitioned and property dispersed.
The stoppage of sambandam led to a liberation of Nambudiri women. They were the major sufferers due to unavailability of Nambudiri boys for marriage because of the social taboos, and lot of these girls were married to the same Nambudiri and polygamy was the norm of the day.