It is a habit of self-styled rationalists like Karunanidhi and other self styled protectors of Tamil to ridicule the Tamil being spoken by Brahmins in Tamil Nadu.
A close examination of the Tamil being spoken by Tamil Nadu, reveals Brahmins is closer to Classical Tamil than one would imagine.
The word Tamil Nadu Brahmins us,being ridiculed by many, is ‘Aambadayan’ meaning Husband.
This word is actually Ahamudayan,அகமுடையான்( அகம் +உடையான்).
The word Aham /Akam denotes mind,heart.
Udayaan means one who owns it.
The word Ahamudayan means one who is/owns the Home/ the heart of the woman who runs the household(Akam).
The same applies to the word Ahamudayal.
Take the word Sattramudu, sattumadu.
The word is made of Saatru and Amudhu.
Saatru means essence and amudhu nectar.
The tasty and rich dish/soup Rasam is denoted thus. as it is difficult to prepare, may look easy and very healthy even during Ill health.
Ammanji -Name for mother’s brother’s child (a cousin) Ammanchei அம்மான்சேய்-son of Mother’s brother.
Maatuppenn-Son’s wife.In pure Tamil Ma means wealth, here it means that the Daughter in law is the one who brings wealth or who rules the wealth of the household.
Peran-Grand son, one who would make the name of the grand parent remembered
Perumal, the term used by Iyengars to denote Vishnu means , in pure Tamil,one who rules all that is to be praised.
Brahmin Tamil (Tamil: பிராமண தமிழ்) is the name for the Sanskritized version of Tamil traditionally spoken by Tamil Brahmins. The dialect, largely, uses Classical Tamil and a large variety of Sanskrit words.[1][2] According to linguist V. Balasubramaniam, Brahmin Tamil dialect is closest to the Central Tamil dialect, particularly, the variant used by Vellalars and Mudaliyars.
I shall be updating this post frequently as I recollect more words.
Despite being Vaidikas, those who follow the Vedas,there are subtle differnces in Brahmin practices among Brahmins , though the essence remains the same.
I had posted an article on Who are South Indian Brahmins? and another History of Brahmins.
Brahmins in Indian Cricket.
My view is that Brahmins, being an integral part of Sanathana Dharma, were present in the North and the South right from the earlier ages.
And Lord Rama’s ancestor Satyavrata Manu migrated from the South to the North and his offspring established the Ikshvahu dynasty.
However evidence suggests that the Brahmins initially settled around the Cauvery River in Tamil Nadu, which was ruled by the Chola dynasty whose ancestors were the Surya Dynasty, and the Cholas belong to Kasyapa Gotra.
Please read my post on this.
In ancient times, there was no division of Tamil Nadu, Andhra Pradesh ;it was Dakshina Pada,south of Vindhyas.
I have used the present political names to enable the reader to understand.
No regional connotations are intended.
Brahmins migrated , for unknown reasons to Andhra Pradesh, around 1400AD.
“There are two major divisions among Brahmins of Andhra Pradesh: Niyogi and Vaidiki, and the Vaidiki Brahmin division is further divided into several groups, one of which is Dravida Brahmin group that arrived in Andhra via Tamil or Dravida (draaviDa) country.
A group of Brahmins migrated approximately 600 years ago (~1300-1400 AD) from Saurashtra(2) towards south of Vindhyas and settled on the banks of River Kaveri in Tamilnadu and adopted Tamil language. These Brahmins are related to the Ayyars of Tamilnadu. Later, some of these Brahmins migrated northward towards coastal Andhra to the River Godavari basin and henceforth are called Dravida Brahmins.
It is possible that Dravida Brahmins migrated to Andhra around 400 years ago(3) from Tamilnadu. The Dravida Brahmin group continued the migration deep into north coastal Andhra, settling at various places of their convenience and based on the locations they settled in, further divided into:
Aaraamadravidas
Divili Brahmins
Dravidas or suddha dravidas
Perurudravidas
Pudurudravidas
Ryalidravidas
Tummagunta Brahmins
Aaraamadravidas are those Brahmins who settled and lived in gardens (aaraamas) initially. They are also called thota aravalu (thota = garden, aravulu = Tamils or Dravids). Some Dravida Brahmins settled in the villages and are identified by the area or the name of the village in which they settled down. For example, the Brahmins who settled in the town Peruru near Amalarpuram came to be known asPerurudraavidulu. Similarly, the Brahmins settled in the towns of Ryali, Divili, Puduru and Tummagunta came to be known as Ryalidraavidulu, Divili Brahmins, Pudurudraavidulu, Tummagunta Brahmins, respectively. In addition, there is another branch called dravidulu or suddha dravidulu.
The Dravida Brahmins included 6 jaatis (tribes), 6 vamshams (stock or clan), 18 pakshams (parts) and 18 gotrams (lineage) and several family names(4). Due to their expertise and learning, the rulers ofCoastal Andhra(5) gave not only refuge, but also gifts and rewards of lands and agrahaaras (villages) to the migrated Brahmins. Dravida Brahmins continued their migrations in search of opportunities and are found in several states in the Indian Union, especially in the cosmopolitan cities like Chennai, Delhi, Mumbai, Bangalore etc., and also in the New World.
Dravida brahmins such as perurudaravidas, dhimiladaravidas, Dravidas etc. are very much into vedic rituals like yajnas and yagas. Aaraamadravidas are not big on perfoming yajna and yaagas like others Dravida Brahmins, but excelled in vedic studies, poetry and literature, medicine, music, astrology etc. As the Indian society has changed from Islamic rule to Christian rule to independence and democracy, Brahmins have lost, to a large extent, their traditional life style and religious vocations, and are left with secular vocations in competition with rich, powerful forward castes and privileged SC, ST and BC communities everywhere in India.”
Brahmins Surnames, Andhra Pradesh.
The earliest Brahmins to arrive in Andhra were most probably sage Viswamitra’s students and progeny around 1200 BC. South Indian kings showed respect and patronage for Brahmins and Brahminism since ancient times, e.g., Satavahana dynasty that ruled for five centuries and extended over Andhra and central India, founded by Srimukha (221-198 BC), supported Brahminism and Vedic tradition (History and Culture of Andhra Pradesh, Rao PR, pp.viii and 8-22). One of the most important features of Satavahana dynasty was granting land to Brahmins. (History of India, Herman Kulke and Dietmar Rothermund, p. 102). Sangam era of Chera, Chola and Pandya kings in Deep South also used to grant lands to Brahmins (History of India, Herman Kulke and Dietmar Rothermund, p. 104). Similarly there have been Brahmin migrations back and forth that continue even today. Due to these waves of Brahmin migrations, we see today various sub-castes and traditions among Brahmins.
One of those Brahmin migrations pertinent to Dravida Brahmins was from Saurashtra to the south to River Kaveri. It is not clear why this particular group of Brahmins migrated to Tamil country in 13th and 14th centuries. However, the period in which the Dravida Brahmins migrated was full of strife and destruction due to Islamic incursions in the Northwestern Indian Continent (current Afghanistan, Pakistan and present Western India), including Gujarat. Saurashtra forms part of the area where the ancient Saraswati river existed. Saurashtra is also known as Soruth and Sorath, a former state in the Indian continent, located on the Kathiawar peninsula of western India, which is now part of the Indian State of Gujarat. The Rig-Veda refers to the River Saraswati as a mighty river flowing from the mountains to the sea and was adored as the nurturing mother of a civilization, which drew its life sustenance on the banks of the river. It is not clear if the southward-migrated Brahmins are related to Saraswat Brahmins of this region who migrated to other parts of the Indian continent.
From the River Kaveri region, they migrated to various other parts of Tamilanadu and up north into Andhra Pradesh somewhere between 600 to 300 years ago. Some of the Aaraamadravida Brahmin families have migrated from Kumbhakonam, an ancient temple town in Tamilnadu on the banks of river Kaveri, 194 miles away by train from Chennai. Kumbhakonam has mythical connections – visit Kanchi Kamakoti peetham site.
3) Although it is not clear when Dravida Brahmins migrated to Andhra, according to Anamtapadmanaabham Dvivedula (ref 1), about 300 years ago they adopted Telugu language and integrated with Telugu speaking people. If we consider the studies on language adoption in the US, the immigrants (first generation of immigrants) and their offspring (second generation immigrants) continue to speak their native tongue as well as the language of the land. The third generation of immigrants forget their ancestral language or only a small minority in that group maintains bilingualism. Speaking only English is the predominant pattern by the third generation in the US. Thus, by extrapolation, we may assume Dravida Brahmins began migrating to Andhra around 400 years ago, which is, of course, an assumption. It could be 600 years ago!
Usually, Telugu Brahmin family names are based on their vocation, villages, awards, recognition etc. Family names like Kuchibhatlu, Nagabhatlu, Bhairavabhatlu, Raghavabhatlu, etc. are names based on “battir“, Tamil word for pundit. Some say that Bhattu is a derivative of bhata, which means a person who works for hire and as these Brahmins were hired by kings for various priestly duties, they are calledbhat-lu. It is also said that Brahmins who considered themselves as bhattus (servants) of their family God (kula-daivam) gave their family name as bhattu or bhatla of their family God. For example,Nagahatlu means bhattus of Naga or snake God. Raghavabhatlu means bhattu of Lord Raghava or Rama. Pamtulu, Madhurapamtulu, etc. based on their recognition as pamtulu, which means pundit or guru or teacher. Ponnapalli, Marepalli, Kolluru, Addanki, etc are based on village names. Vedulavaru, Dvi-vedulavaru, etc. based on their learning in vedas and others like soamayaajula are based on ancestral achievements, jobs and deeds.
Though the culture of India is one, one that is based on Hinduism,there are minor differences in practices by the people.
The four castes, which is a loose and incorrect translation of the word Varna, follow uniform code, though they might be quite far off from each other, despite no written scripture for such practices.
However one finds some differences in the practices followed by them,though they follow the general spirit of the Vedas and Smritis.
Take the instance of Brahmins .
Distribution of Brahmins in India. Interactive Map by Joshua Project
The Brahmins of South India, Iyers and Iyengars do not generally have surname following their names as is the case in North India.
The terms Iyer and Iyengars are unique to Tamil Nadu.
Then one case divisions among the Brahmins in South India.
In Tamil Nadu, there are Iyers, with sub groups like Ashtasahasrama, Brahathcharanam,Vadama, and Vathima.
In Andhra one has Mulukanadu and the like.
In Karnataka also there are subdivisions.
Why such differences from the North indian Brahmins and among the Brahmins of South Indian themselves?
There are some references.
One states that Sage Viswamitra had his fifty sons ostracised to Dravida Desa for questioning his authority and these people intermarried with the Dravidas.
One of their descendants, Apasthamba compiled the Vedas in yet another form in the form of Sutras, called the Apasthamba Sutras.
This sutra incorporates some practices of the Dravidians like the wearing of Mangal Sutra in a Marriage.
This practice is not present in Vaidika system of marriage.
Then we have the difference in the Veda Paatas, the specific branch and the recitation.
One finds the near absence od the Ataharva Veda in the South and the Shukla Yajur is followed by a few people in Tamil Nadu.
In Tamil Nadu, one finds Krishna Yajur and Sama Veda being practiced more.
In Andhra and Karnataka , Rig Veda and Krishna Yajur, in Andhra Rig And Sama Veda.
Why?
Though there is yet another reference of Brahmins having been in the South around 5000 BC and even before this, why there is such a difference in practices?
Did Brahmins live in the South or did they migrate from the North?
“Battles mentioned in the Rig Veda, whether between those called Aryans or Dasyus, are largely between the “five peoples” (pancha manava). These five are identified as the Turvashas, Yadus, Purus, Anus and Druhyus, which the Puranas describe as oRiginating from the five sons of Yayati, an early Vedic king in the lunar dynasty descended from Manu, and the son of Nahusha. These peoples, both Dasyus and Aryans, are also called Nahushas in the Rig Veda.(*24) Of the five the main people of the Rig Veda are the Purus who are usually located on the Sarasvati river or the central region. The Yadus are placed in the south and west in Gujarat, Rajasthan and Maharashtra up to Mathura in the north. The Anus are placed in the north. The Druhyus are placed in the west and the Turvasha southeast. These are the directions given to them in the Puranas.
In the original Puranic story there were two groups of people, the Devas and Asuras, or godly and ungodly people, who had various conflicts. Both had Brahmin gurus, the Angirasas for the Suras (Devas) and the BhRigus for the Asuras. Both these Brahmin groups we might add were responsible for many teachings in ancient India, including the Upanishads. The battles between the Devas and Asuras involved a struggle between their gurus.
King Yayati, the father of the five Vedic peoples and a follower of the Angirasas, had two wives, Devayani, the daughter of Shukra of the BhRigu seers, and Sharmishta, the daughter of Vrisha Parvan, king of the Asuras. Turvasha and Yadu were sons of Yayati by Devayani of the BhRigus. Anu, Druhyu and Puru were sons of Yayati by Sharmishta of the Asuras.(*26) Yayati’s story shows that the five Vedic people were born of an alliance of Aryan and Asuric kings, and their Angirasa and BhRigu seers.
Vrisha Parvan and Shukra appear to have come from southwest India, Gujarat, as the BhRigus were descendants of Varuna, God of the sea, and have always been associated with this region of India (for example, their city BhRigukaccha or modern Baruch near Baroda). In the Puranic story their territory bordered on that of Yayati, who happened upon both Devayani and Sharmishta, while hunting.
Hence three of the original five Vedic peoples had Asuric blood in them through their mother. Puru, whose group ultimately predominated, had Asuric blood, whereas the Yadus, who were most criticized in Vedic and Puranic literature, had no Asuric blood but rather that of the Brahmins. In this story we see that both groups of people – thought by the Aryan invasion theory to be the invading Aryans and the indigenous peoples – had the same religion and ancestry.
These five peoples were styled either Arya or Dasyu, which mean something like good or bad, holy or unholy according to their behavior. Their designation can shift quickly. The descendants of an Aryan king can be called Dasyu or its equivalent (Rakshasa, Dasa, Asura, etc.), if their behavior changes.
For example, in the most important battle in the Rig Veda, the famous battle of the Ten Kings (Dasarajna), victorious Sudas, regarded as a Puru king, and located on the Sarasvati river, includes among his enemies called Dasyu groups of the five Vedic peoples like the Anus, Druhyus, Turvashas, and even Purus.(*27) However, the sons of Sudas themselves fall and in Brahmanical and Puranic literature are themselves called Rakshasas or demons for killing the sons of the great rishi Vasishta.(*28) Meanwhile the Kavashas, a seer family, listed among the defeated enemies of Sudas (*29) appear again in the Brahmanas and Upanishads as the chief priests of the famous dynasty of Kuru kings, particularly Tura Kavasheya, the purohit for King Janamejaya.(*30) The BhRigus, who were among those defeated by Sudas, appear as prominent teachers in later Vedic and Puranic lore as already noted. Such shifts would be impossible if Aryan and Dasyu were simply racial terms. Aryans and the Dasyus are not a racial or linguistic but a religious or spiritual divide, which changes along with human behavior.”
The Puranas make the Dravidians descendants of the Vedic family of Turvasha, one of the older Vedic peoples. These ancient historians did not feel any need to limit the Vedic people to one linguistic group. The Vedas portray the large region of north India which must have been as complex culturally then as today. In fact the Puranas regard the Chinese, Persians and other non-Indic peoples to be descendants of Vedic kings. The Vedas see all human beings as descendants of Manu, their legendary first man.
Thus one sees that the Brahmins were the residents of Dravida and there was also a group that moved in, sent in by Viswamitra(History of the Tamils by PT.Srinivasa Ayengar).
Thus one can assert that the Brahmins of the South are the descendants of Yayati of Lunar Dynasty.
Dronacharya was castigated by Lord Krishna during the Mahabharata War for taking up arms in the Battle saying that Drona has lost the moral right of censuring either Yudhistra or the Pandavas for using the ploy of misinforming him of the death of his son Aswathama, which resulted in Drona’s death.
Reason, Drona was a Brahmin.
He is empowered to teach warfare not actually fight, forsaking the duty of a Brahmin.
Brahmins who fought for Muslims,Hussein Brahmins
Lord Parashurama comes under fire for the same reason for bearing arms against the Kshatriya.
Yet there is community Brahmins that has taken up warfare as their profession , forsaking the Brahmin duties.
Mohayal Brahmins of Punjab, who trace their origins to the following seven Rishis/Gotras.
Bali: Parashar
Bhimwal: Kaushal
Chhibber/Chibber:Bhrigu
Datt: Bharadwaja
Lau: Vasishtha
Mohan: Kashyap
Vaid: Dhanvantri/Bharadwaja
In India, they are also called ‘Hussaini Brahmins’ as Muhiyals proudly claim that though being non-Muslim, a small number of them fought in the battle of Karbala on the side of Hussain. Muhiyals are very close to Pushtuns in their character.
For centuries, they never or seldom paid in their revenue until coerced by a military expedition involving a number of casualties on both sides.
On one occasion, they fought three sanguine battles against Babur’s army as they refused to surrender a khatri girl to Mughals who had sought their protection.
The testament to their chivalry is the fact that during Muslim rule, they were the only non-Muslim group on whom the title of Khan or Sultan was ever bestowed. During British rule, a number of them were residing in the military belt of Campbelpur, Rawalpindi and Jhelum area.
A number of Muhiyals served with distinction in British Indian army especially cavalry. They served in many regiments especially 9th, 11th, 13th, and 19th Lancers, 3rd, 4th and 15th Punjab Cavalry and Guides Cavalry.
They celebrate Muharram.
This community is concentrated in Punjab,Jammu and Kashmir,Haryana mainly and are present in North India.
Their main languages are Punjabi and Hindi.
Some of these Brahmins are Sikhs.
“ As Muharram passed off peacefully in the capital amid heavy police presence on Tuesday, a group of brahmans in east Delhi were wondering what the tension was all about. Like every year, these Hindus took out a Muharram taziya of their own in Kalyanpuri, crying and beating their chests in ritual mourning that marks the occasion.
The community proudly claims that one of their ancestors, Rahib Datt, fought in the Karbala battle on the side of Imam Hussain and even sacrificed his sons in the conflict. Ever since that historic battle, they came to be known as Hussaini Brahmins.
Citation.
Defence Journal, Pakistan- June 2003:Tribes and Turbulence by Hamid Hussain
Reg-i-Surkh: Dut Brahman Imam Husain se Rabt o Zabt, by Mahdi Nazmi, Abu Talib Academy, New Delhi 1984, Pages 63-71.
Alnataq (Urdu), by Shah Nazir Hashmi, Lucknow 1926
Mohyals, Muslims and Mustafabad: The Tribune, Chandigarh (8 August 1993).
Reliving Karbala: Martyrdom in South Asian Memory, by Syed Akbar Haider, Oxford University Press 2006, Page 175
“2nd Lt. Puneet Nath Datt [www.bharat-rakshak.com]”. Bharat-rakshak.com. Retrieved 2013-12-04.
“Major Vijay Rattan Chaudhary MVC – Maha Veer Chakra – Indian Army – Haryana Online – India”. Haryana Online. Retrieved 2013-12-04.
The War Decorated, India
History of the Guides, 1846-1922 – by Sir George Fletcher MacMunn, p. 161
Leadership in the Indian Army: Biographies of Twelve Soldiers – By V K Singh, p. 329
Nambhoothiris are a set of Brahmins who are settled and found in Kerala.
Adi Shankaracharya is from this sect.
Namboothiris are reported to have settled in the western Coast of South India , Kerala.
Parashurama created land from the Arabian sea and established the Namboothiri sect.
The group is a closed group and they do not allow others to get married into their community, even of they are Brahmins.
However this custom is changing now.
There is said to be no provision nor ritual procedure in the Saasthrams for such an absorption.
Only quite recently has there been some instances through adoptions followed by performance of Shodasakriyas.
Sangam literature refers to Nambhoothiris which would date them to somewhere about 2000 years back.
“Parasuraman created the land between Gokarnam and Kanyakumari and settled Brahmanans there in sixty-four Gramams or “villages”. As a result, the Brahmanans of Kerala share several common features with the Brahmanans of the Canarese coast; this also distinguishes them from their counterparts in the rest of South India. In the historical inquiry, this is extremely important. What is necessary is not to look for the place of their origin or the identity and date of Parasuraman but to ascertain the social function of such a tradition and examine the extent of linkages between the two regions and their cultures. It is stated that thirty two out of the sixty four gramams are in the Tulu-speaking region and the remaining thirty two, in the Malayalam- speaking region in Kerala. Recent historical research has identified these settlements on either side of the border. Those in Kerala proper are listed in the Keralolpathi, the narrative of Kerala history. They are:
a) Between rivers Perumpuzha and Karumanpuzha: 1.Payyannur, 2.Perumchellur, 3.Alattiyur, 4.Karantola, 5.Cokiram, 6.Panniyur, 7.Karikkatu, 8.Isanamangalam, 9.Trissivaperur, 10.Peruvanam.
b) Between rivers Karumanpuzha and Churni: 11.Chemmanda, 12.Iringalakkuda, 13.Avattiputtur, 14.Paravur, 15.Airanikkalam, 16.Muzhikkalam, 17.Kuzhavur, 18.Atavur, 19.Chenganatu, 20.Ilibhayam, 21.Uliyannur, 22.Kazhuthanatu.
c) Between river Churni and Kanyakumari: 23.Ettumanur, 24.Kumaraanallur, 25.Vennanad or Kadamuri, 26.Aranmula, 27.Tiruvalla, 28.Kitangur, 29.Chengannur, 30.Kaviyur, 31.Venmani, and 32.Nirmanna.”
The villages were organised around temples, which owned landed properties in large measure. Committees known as ur (oor), urar, or uralar managed these temples and their properties. These committees consisted of the prominent Brahmanan landowners of the locality and were, basically, concerned with their own interests in the landed property. The strong sense of community exhibited by such committees is remarkable. The committees are shown to have had a corporate character, taking decisions unanimously and carrying them out ruthlessly. Idiosyncrasies of individual members were never tolerated; nor was anything detrimental to the corporate interest of the bodies. Elaborate procedures, often following the prescriptions in the Dharmasastra texts, could be seen in the records, such as what is called the Muzhakkala kacham, which earlier historians like Elamkulam P.N. Kunjan Pillai took as designed to protect the interests of the tenants. This solidarity rendered them a very powerful group in society and this, coupled with the ideological tools such as Varnaashrama Dharmam and the Agamaic religion of the temple, enabled them to dictate the pattern of society. It is this that enabled them to be the kingmakers in every possible way.
Famous Namboothiris.
Premji- National award winning Malayalam film actor.
Cherusseri Namboothiri-15th-century composer of Krishna Katha
Lalitambika Antarjanam-Malayalam author who wrote Agnisakshi (1980) which won the Kerala Sahitya Akademi Award
Madampu Kunjukuttan- Malayalam novelist and short story writer
Moothiringode Bhavathrāthan Namboothiripad – Author of the famous Aphante Makal. He was social reformer especially of the Namboothiri society
Mullamangalath Raman Bhattathiripad- Writer, social reformer
O M C Narayanan Nambudiripad- Sanskrit scholar who translated the Rig Veda into Malayalam in the work Rigveda Bhasha Bhashyam . Also the uncle of Moothiringode Bhavathrāthan Namboothiripad
Poonthanam- 16th-century poet and author of Jnanappana, a devotional poem in Malayalam
Poonthottam Achhan Nambudiri-19th-century poet of the Venmani School
Poonthottam Mahan Nambudiri- Poet of the Venmani School. Son of Poonthottam Achhan Nambudiri
Leela Nambudripad- Well-known author of Children’s books under the pen name Sumangala. Daughter of O M C Narayanan Nambudiripad
Seevolli Narayanan Nambudiri-20th-century poet influence by Venmani
Tholan- (9th century AD) Believed to be the earliest Namboothiri poet. Made contributions to Koodiyattam, Koothu
Venmani Achhan Nambudiripad- Poet of the Venmani Illam, father of Venmani Mahan
Venmani Mahan Nambudiripad- 19th-century poet of the Venmani School
Venmani Vishnu Nambudiripad- Poet of the Venmani Illam, paternal uncle (Apphan) of Venmani Achhan Nambudiripad
Vishnunarayanan Namboothiri- Famous 20th-century poet and literary figure in Kerala
Pulleri Illathu Madhusoodanan Thangal-He was a member of the Madras Legislative Council from the year 1929 to 1934, was a member of Military Advisory Board also
E. M. S. Namboodiripad- Marxist leader and first Chief Minister of Kerala
Jayanthan Sankaran Nampoothiri- 18th century Diwan of the Travancore Kingdom
Moothiringode Bhavathrāthan Namboothiripad – Author of the famous Aphante Makal. He was social reformer especially of the Namboothiri society
V. T. Bhattathiripad-Freedom fighter, social critic and dramatist[1]
Mezhathol Agnihothri- 4th century Shrauta ritualist who reinstated the ancient tradition of Yaagam
Poonthanam- Devotee of Lord Guruvayoorappan who composed the Jnanappana in the 16th century
Shivapuri Baba- (Born as Jayanthan Nambudiripad) Ascetic and Saint who travelled around India, Europe, America and preached religious unity
Vilwamangalam Swamiyar- 17th-century saint and ardent devotee of Guruvayoorappan who composed the Sreekrishna Karnaamritham
Another element which helped them gain in power was the curious practice of arms which a section of Brahmanans in Kerala had. Known variously as the Chatter or Chattirar, these arms-bearing Brahmanans are seen in records from different parts of India from the post-Gupta period onwards. It is from Kerala that we have the clearest information about them. We hear about the significant institutions called Salais, which imparted military training to these Brahmanan youth in different parts of Kerala – some of them had been looked upon by the neighbouring rulers as a veritable military threat to them. They had no pretension of Vedic scholarship, but on account of their muscle power, they became a considerable force in society and politics. In the subsequent period, however, their profession of arms lost all relevance and they were reduced to the status of professionals performing the typically Namboothiri entertainment, part ritual and part art, known as Sanghakkali or Panayam Kali. In any case, Namboothiris had become a significant economic, social and political force by the time the Chera Perumals were ruling over Kerala. This justifies the statement of a modern historian that the polity under the Cheras of Mahodayapuram was in reality a Brahmanan oligarchy and that the Brahmanans constituted the real power behind the throne. And, there was indeed a council of Brahmanans in the Chera capital known as the Nalu Tali, the memory of which survives in four temples of Melttali, Keezhtali, Netiya Tali and Chingapuram Tali.
When the Chera kingdom disintegrated in the twelfth century, the influence of the Brahmanans did not, nevertheless, decline. In fact, we see them deciding the course of history with renewed vigour. The practice that the eldest son succeeded to the estates of the family continued and was strengthened by accepting the custom, that only he was eligible to marry within the caste and father children to inherit the properties of the family, which nearly got the force of law. This resulted in the consolidation of the properties, but also led to the extinction of several families. The properties of such families went to their near relatives and this led to the rise of huge landed magnates among Namboothiris in these medieval centuries. Correspondingly, the insistence of unanimity in the meetings of the temple committees is no longer seen. Also, one comes across attendance by proxy being allowed in such meetings. All this led to the consolidation of feudal tendencies and the consequent growth of landlordism. It was not, contrary to what some historians have held, a case of the cruelty and caprice of Brahmanans who deprived the non-Brahmanan landowners of their landed properties. Differentiation on the basis of wealth also led to differences in ritual status. We start getting Namboothiris of infinitely varying ritual status from this period onwards. Increased wealth and political power led to greater leisure, which made possible the creditable intellectual and cultural contributions by members of this community. It also resulted in greater licentiousness. The literature of this period, in both Sanskrit and Manipravalam, which was a mixture of Sanskrit and Malayalam, gives us a picture of such easy-going life, as do other forms art in this period, including the Devadaasi dance and the theatrical performances such as Koodiyattam and Koothu. It is for this reason that this period earned the rather appropriate sobriquet of being the “orgiastic period” of the Namboothiris.
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