Pranam Majority of the references are unavailable vested interest quotes and not recognised validly. Mere reproduction of something which is invalid without proper basis to highlight one tribe may satisfy a group but not the history. I am waiting to finish the entirety and IO will render the valid position with reference to this daily doses on namboothiri and Adi shankara. K R IRS 17921
On Fri, 17 Sept 2021 at 12:01, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > > > > > *NAMPOOHIRIS 16* > > > > *41 YAJURVEDAM AND SAAMAVEDAM CENTRES. * > > > > *The Namboothiris are probably unique to have a sub-caste of Brahmanans > who are excluded from Vedams. They are called "Othillatha Namboothiris" > (Namboothiris without Othu). "Othu" is the colloquial word for Vedam. * > > > > *These include Chaathira Namboothiris (who were engaged only in military > exercises, in the form of games like Panemkali), Adukkala Namboothiris (who > specialised in large-scale cooking), and, interestingly, some keezh-santhi > Namboothiris (temple priests).* > > * The Astavaidyans, eight families of hereditary physicians, except > Vaidyamadham, are Othillatha Namboothiris. All Othillatha Namboothiris > study Samhitha (Vedic text) but not the remaining portions like Brahmanam, > Aaranayakam and Upanishad. Also, they do not perform any Vedic Sroutha > ritual, nor teach or practice Vedam recitation. * > > > > *Among the original 32 Namboothiri Graamams (villages), Sukapuram > (Chovaram), Perumanam and Irinjalakuda were the Vedic strongholds. > Perinchelloor (Thaliparamba) Graamam has had a strong Vedic base in 9th and > 10th century. * > > > > *In Sukapuram, there were originally only Rigvedis of Kaushitakan > recension and Samavedis. Aaswalaayana-Rigvedam was added later when several > Namboothiri families of Panniyoor Graamam joined Sukapuram. * > > > > *In Irinjalakuda, there is no Rigvedam. The Yajurvedic Namboothiris there > are mostly of Baudhayanan recension and rarely Badhoolakan. In Perumanam, > the Rigvedam is Aaswalaayanan and Yajurvedam, Baudhaayanan. * > > > > *Vedic Teaching and Recitation: Namboothiris, who are entitled to recite > Vedams, have evolved a rich and diversified culture of Vedam recitation. > Their recitation is quite different from traditional vedam recitations in > other parts of India. * > > > > *This is due to a variety of features, such as the pronunciation of > Sanskrit in Kerala. An Important feature is nasalization, a feature of > Malayalam in general which seems to be relatively ancient. * > > > > *Another reason may be that a much larger percentage of Malayalam words is > of Sanskrit origin than is the case with Tamil. * > > > > *It may also be connected with the isolated development of the Namboothiri > tradition, which was not exposed to contact with other traditions. And > lastly, though there have been many Namboothiri scholars of Sanskrit, > there has not been a tendency to bring existing practice in line with the > norms established in the past. Rather, the living tradition has been left > to prevail and develop freely. * > > > > *The first four to six years of traditional education among the > Namboothiris, (between Upanayanam and Samaavarthanam) is spent on the > memorisation of the Vedam. Each boy memorises, of his own Vedam, most or > all of the "Samhitas" (Vedic texts). This may be followed by more advanced > recitations...* > > > > *In both Rigvedam and Yajurvedam recitation, the Vedic accents Udaatha, > Anudaatha and Svarita, are taught in a special manner: the teacher keeps > the pupil's head straight for the Udaatha, bends it down for the Anudaatha > and bends it to the right for Svaritha. When the accents have been properly > learned and memorised, the head should no longer be moved. There are also > special hand gestures ("Mudra") that accompany special features of Vedam > recitation. The Namboothiri Saamavedis use different movements.* > > > > *While all Vedic recitations are taught at home, there are two special > schools for the teaching of Rigvedam, one at Thrissur and the other at > Thirunaavaaya, in Malappuram district. The Thirunaavaaya School was formed > by a Namboothiri of Puthillath Mana supported by several other Namboothiris > and financed by Saamoothiri Raja (King Zamorin) of Malabar. The Thrissur > school was supported by the Raja of Cochin. There are differences in the > style of recitation of the two Rigvedi schools. The Thrissur school > (Brahmaswam Madhom) has a few students even now, while the Thirunaavaaya > school is not functioning.The Thrissur school recently started admitting > children of families, which originally followed Thirunaavaaya style. * > > > > *There was an idea to form a school to teach Yajurvedam, in recent years, > but it has not been successful yet. In the Yajurvedam, there are also two > traditions that differ slightly in style of recitation, one following the > Peruvanam Graamam and the other Irinjalakuda. The Yajurvedam and Saamavedam > are being taught in homes. * > > > > *The Saamavedam tradition is the feeblest (with only 21 families) and will > perhaps be the first to disappear. Out of these 21, 20 have Othu (Vedam) > while Kaambram Mana, due to its affiliation to Panniyur Graamam, is > excluded from Othu. All the five Paanjal-basedfamilies along with > Pakaraavoor and Mangalatheri have the right to perform Yaagam. * > > > > *Extensive studies were conducted on the Namboothiri style of recitation > of Vedams by Frits Staal, (1961), Gray (1959) and Howard (1977). * > > > > *Conclusion: A time span of about two millennia separates the Vedic > Indians from the Namboothiris, the Malayalam-speaking Brahmanans. "The > difference in life style, practices and beliefs between Vedic nomads and > Namboothiri Brahmanans is almost total", says Frits Staal in his book > "Agni". * > > > > *In terms of caste and religious observances, the Namboothiri has remained > orthodox until the beginning of the 20th century. * > > > > *Devoted to their rituals, Tanthric as well as Vedic, from which outsiders > are excluded, they were relatively unaffected by modern "English" > education. "Most Namboothiris have been settled as peaceful villagers, > country aristocrats, small land owners, connoisseurs of literature and the > traditional arts (like Kathakali), scholars and gentlemen", observes Staal. > According to Ananthakrishna Iyer in his paper on "The Cochin Tribes and > Castes II " (Madras-London, 1912), "...the most conspicuous characteristics > of Namboothiris are simplicity and exclusiveness, obviously the former > predicate does not extend to their rituals".* > > > > * Article edited by P. Vinod Bhattathiripad Ref: "Agni" by Frits Staal, > Asian Humanities Press, Berkeley, 1983.* > > > > *42 SUDDASUDDAM-(Purity and Impurity) * > > > > *Article prepared by Prof. V.M.N.Nambudiripad and K.D.Nambudripad. * > > > > *Namboothiris were traditionally very fastidious about cleanliness - > Sudham and Asudham, almost to a level of obsession, so much so the concept > of cleanliness got absorbed and strictly codified into their daily routine > and integrated into the overall caste system. Although, as time progressed, > this produced adverse feeling among the lower castes, the Namboothiris > themselves also suffered and often viewed it with awe since they had to be > vigilant all the time. * > > > > *In the modern age, of course, the prescribed codes are quite difficult to > be followed, as is the case with other traditional observances and rituals. > * > > > > *The discussions given here are only to document the traditional > prescriptions on the subject of Sudham/Asudham. * > > > > *Sudham means cleanliness and Asudham, pollution or defilement. Ayitham is > the colloquial form of the Sanskrit word Asudham. If one gets Ayitham or > polluted, bathing is necessary to return to Sudham. * > > > > *Depending on the environment or reason for Asudham, the degree of > pollution varies. Accordingly, the remedial exercise also vary. Some of the > several Asudhams are: * > > > > *1.Sraadha Sudham: The highest rank of Sudham is the one that has to be > observed while performing rituals connected with death anniversaries, which > is known as Sraadha Sudham or colloquially Chaatha Sudham. For this > function, clothes, which are washed and dried the previous day, are not > permitted to be worn. For performing these rituals, one should bathe twice, > the first one follows Sandhyaavandanam and then the second. Participants > dip clothes in water during the first bath and spread them on the floor for > drying before proceeding to Sandhyaavandanam. * > > > > *Only these clothes (even if only partly dried) are allowed during the > ritual.* > > > > *My note- For Brahmins also ladies should wear such half dried clothes > while cooking for srardha. Men should wear the previous day washed and > dried clothes. Two times bath is not told. (as per srardha niyama)* > > > > *2.Oupaasana Sudham: As given in "Shodasakriyakal", Oupaasanam is another > ritual done by married Namboothiris, daily. Oupaasanam refers to the fire > in the presence of which Namboothiri marriages are held, and kept burning > by him throughout his lifetime. During this, only pure (Sudhamaaya) clothes > should be worn. Unlike Sraadha Sudham, clothes washed and dried the > previous day may be used for this ritual; but dipping in water and drying > should be done without touching anybody. * > > > > *Since a similar one has to be observed by priests in temples, it is also > known as Saanthi Sudham. * > > > > *3.Embraan Sudham: Tulu Brahmanans are known as Embraanthiris (or Embraans > in short) in Kerala. If a Namboothiri happens to touch or comes in physical > contact with an Embraanthiri, he gets the Embraan Sudham, which is supposed > to be one step lower in rank among various types of purity of Namboothiris. > * > > > > *Widows and boys (before Upanayanam) should avoid this Asudham. It is > taboo for Brahmachaaris (boys between Upanayanam and Samaavarthanam). But > it is not compulsory that an adult male Namboothiri should bathe before > performing "sandhyaavandanam" if he is polluted due to "Embraan sudham". * > > > > *4.Eda Sudham: This is the Asudham resulting from contact with Tamil > Brahmanans (Iyer, Pattar, Iyengar). Namboothiri women (and not men) are not > permitted to eat if they become Eda Sudham. For doing Sandhyaavandanam, > Namboothiris should take bath if they are polluted with Eda Sudham. * > > > > *5.Kuliyaasudham: The first thing a Namboothiri does in the early morning > is to take bath. For some reason, say sickness, if a Namboothiri is unable > to take bath, he is in Ayitham mode, which is better known as > Kuliyaasudham. This is transmitted to others by contact. The mattress, mat, > pillow, bedspread, etc. have also this impurity. * > > > > *Therefore, in Namboothiri Illams, such items are usually kept in a > separate room or at least in a corner of a room. Brahmachaaris and widows > should never take food with this Asudham. Male members may take food, but > definitely should bathe before performing Sandhyaavandanam. * > > > > *6.Impurities related to birth/death: A Namboothiri attributes highest > degree of impurity to menstruation, child delivery and corpse. If someone > becomes defiled by any one of these, he or she should change the dress > (after bath) with one washed or purified by a special caste of Hindus known > as Mannaan (females Mannaathi). This cloth is known as "Maattu". Then the > Namboothiri (men or women) gives his or her clothes to the > "Mannaan/Mannaathi" who washes it. Here washing means just dipping in a > container of water in which some ash is sprinkled. After changing his/her > own clothes, the person has to be purified by Punyaaham (sprinkling sacred > water after chanting "Manthrams"). For more on Punyaaham, Click here. * > > > > *7.Menstruation: If a girl or woman menstruates, she should remain in > complete isolation for three days and on the fourth day, a special function > or purification has to be performed. This is called Thulli Neeru Veezhthal > (pouring a drop of water in the traditional manner). After completing bath, > the servant symbolically cleans her up with a drop of water, and then with > a paste prepared by grinding fresh turmeric and castor seeds. Earlier > mentioned Maattu is applicable here too. * > > > > *8.Desom Maaral: Namboothiris will be treated impure if they go from one > Desom (sub-division of a village) to another. This is called Desom Maaral. > Brahmachaaris should take bath if they go from one Desom to another; they > should hold a stick (about 35 cm long) of the plant Plaasu (flame of the > forest; Bot. Name Butea frondosa) as also a towel. For adult Namboothiris, > even though there is no Ayitham,there is a slight degree of impurity. This > is known an Vazhi Sudham (road impurity). As in many other cases, > Brahmachaaris and widows should not eat with this type of Sudham. In any > case, taking bath after such a trip is a must, before Sandhyaavandanam. * > > > > *9.Soucham: Namboothiris and other high caste Hindus used to clean the > excretory pores with water after urination. This is known as Soucham. Even > mothers suckle a urinated baby only after cleansing (insisted only from > 11th day of delivery onwards). * > > > > *10.Vattu, Echil and Nirmaalyam: * > > > > *10.1 Vattu: The terms Vattu and Echil have been assigned meanings > different from the usual ones, by Namboothiris. The literal meaning of > Vattu is grains of boiled rice. According to Namboothiri customs, boiled > rice has a slight impurity. Therefore, one has to wash the hands if he/she > touches boiled rice; else the pollution transmits to other items on > contact. * > > > > *10.2 Echil: In normal circumstances, Echil refers to the left-over of > eaten food items. But Namboothiris use this term also for plates and > plantain leaves in which food is normally served. The inside of the mouth > also has the impurity called Echil, for example, teeth, tongue inside of > lips, etc. Therefore, if you touch your tongue with your finger, the finger > also becomes Echil. Washing hands with water is a must in order to make it > pure. * > > > > *Hence, generally, Namboothiris do not hold or cut threads or sticks with > lips or teeth. * > > > > *The Echil has greater degree of impurity than Vattu. Things that become > Echil has to be dipped in fresh water pond. It is not enough to pour water > over it to wash. Another person will not eat the left-over food items of > one person. Moreover, while drinking water, coffee or tea from a glass or > other containers, Namboothiris do not sip. They pour it straight into the > mouth without touching the lips. This is the degree of cleanliness and > hygiene practised by Namboothiris. * > > > > *The above two Asudhams are practised not only by Namboothiris, but also > people of other communities in Kerala, such as the royal families, temple > employees, Nairs, etc., who are closely associated with Namboothiris. Other > South Indian Brahmanans also follow this custom. * > > > > * 10.3 Nirmaalyam: A slight impurity is attributed to the Nirmaalyam, > which is the set of flowers, sandalwood paste, water used for anointing > (Theertham), etc., offered to gods in temples or in a Namboothiri houses. > Like Vattu and Echil, all items that have come in contact with Nirmaalyam > should also be washed with water to remove impurity. But this impurity is > of a minor nature and therefore, need be observed strictly only for Pooja > materials. Rice, flowers, oil, etc. if become impure by contact with > Nirmaalyam should not be used for Pooja purposes. * > > > > *New unbleached clothes have no impurity. Such clothes worn while going > outside the house, may be used while visiting temples also. But if it is > soaked or washed, the case is different. Clothes washed by washerman or > washerwoman (Veluthedan or Veluthedathol) has no impurity. Clothes washed > by Veluthedath Nairs, if touched by other Nairs, are not impure. But if > touched by a person below the rank in the hierarchies of caste system, it > becomes impure. * > > > > *A Namboothiri should not talk to a Nair or anybody below that rank, > before or during Sraadham, Oupaasanam or Pooja. If he does, he should > perform Kaalkazhukal and Aachamanam, as stipulated in Vedic rules, before > continuing such rituals. * > > *Thus goes the story of Sudham and Asudham. Taking all these into > consideration, one has to accept that by practising Sudham and Asudham, it > was the Namboothiris of Kerala who suffered more than any other castes.* > > > > * Ref: "Ente Smaranakal"-Vol-1 by Kanippayyur Sankaran Nambudiripad, > Panchangam Publishers, Kunnamkulam.* > > > > > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/thatha_patty/1778205263.746432.1631860309456%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1778205263.746432.1631860309456%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopdMnFa-0wYp5PMzRVZZo8F5YOjrq8F41%2BKG8HqAHzdzA%40mail.gmail.com.
