QUES ANSW DIVINE 83
Dear friends,
These are information compiled from website Nampoothiri.com and posted asQA.
Articles are posted by learnt Nampoothiries. Still BEING COMPILATION THERE MAY
BE ERRORS.
All the QA relates toNampoothiries.
Sincerely,
R. Gopalakrishnan, 78,Former AGM Telecom Trivandrum dated 23-12-2021
Q1 Who are nampoothiries? What istheir orgin? How did they came to kerala?
A1 The Brahmanans of Keralaare known as Namboothiris. Historical evidences as
well as their owntraditions suggest that theycame from North India and settled
down in Kerala, migrating along the WestCoast.
It is clear that they constitute links in a longchain of migration along the
West Coast of India, carrying with them thetradition that Parasuraman created
their land and donated it to them Brahmanical traditions in theCanarese
(Karnataka) and Malabar Coasts are nearly identical to one another
Parasuraman created the land between Gokarnam andKanyakumari and settled
Brahmanans there in sixty-four Gramams or "villages".
As a result, the Brahmanans of Kerala share severalcommon features with the
Brahmanans of the Canarese coast; this also distinguishesthem from their
counterparts in the rest of South India.
It is statedthat thirty two out of the sixty four gramams are in the
Tulu-speaking regionand the remaining thirty two, in the Malayalam- speaking
region in Kerala
Recent historical research has identified thesesettlements on either side of
the border It is possible that these settlements came up betweenthe third and
ninth centuries of the Christian era, i.e., the close of theearly historical
period in the history of South India, There is asolitary reference to the
northernmost, and thus possibly the oldest, of thesesettlements, namely Chellur
or Perumchellur or Taliparamba, in the Tamil"Sangam" literature with a Vedic
sacrificial background and theParasurama tradition; but the rest of them are
clearly products of a laterperiod
What is important is that when webegin to get historical evidence, they were
well established around temples,controlling the temple and the vast estates of
land that it possessed.
The Gramam was synonymous with the temple andvice-versa. With such Brahmanical
control of land and the population dependenton that land, it is not surprising
that Kerala came to be known asbrahmakshatram or where Brahmananswielded the
power of Kshatriyas
Another element which helped them gain in power wasthe curious practice ofarms
which a section of Brahmanans in Kerala had.
Known variously as the Chatter or Chattirar, thesearms-bearing Brahmanans are
seen in records from different parts of India fromthe post-Gupta periodonwards.
In the subsequent period, however, their professionof arms lost all relevance
and they were reduced to the status of professionalsperforming the typically
Namboothiri entertainment, part ritual and part art,known as Sanghakkali or
Panayam Kali there was indeed a council of Brahmanansin the Chera capital known
as the Nalu Tali, the memory of which survives infour temples of Melttali,
Keezhtali, Netiya Tali and Chingapuram Tali.
Q2 Whatwas the reason for the decline of namppothiri regeme in Kerala?
A2 The period after the fifteenth century witnessedmajor changes in the course
of the history of Kerala. Trade with the westernworld, first via Arab Muslims
and then directly through the Portuguese and theDutch, brought about a major
transformation.
The Namboothiris failed to read the writing on thewall and adapt to the changed
situation accordingly When the trading companies got gradually transformedinto
political masters, the Namboothiris again lagged behind.
Probably believing in the permanence of the landedwealth they had, they refused
to take to English education and thus make use ofthe immense opportunities
offered by the colonial state, unlike theircounterparts in other parts of the
country
The cynicism that resulted, expressed itself in theform of the proverbial
Namboothiri humour and the poetry of the Venmani variety.
Q3 Whendid the modernisation of the communityfrom its decline started?
A3 It was this'Yogakshemam' movement during the early twentieth century,
spearheaded bystalwarts like Kurur UnniNambudiripad and V.T.Bhattathiripad,
which brought about some resemblance ofmodernisation to the community.
When far-reaching land reforms were adopted inKerala in the post-independence
period, the Namboothiris received a furthershock. Many of them lost their land
and the only source of livelihood; but many others have taken tomodern
education and qualified themselves to compete with the rest of societyin the
modern world
Q4 Whatis the etymology of the word Nampoothiri?
A4 Definition: "Nam (vedam) poorayithiNamboothiri" is the commonly accepted
etymology of the word Namboothiri. It means, the person whocompletes vedam is
Namboothiri.
Namboothiri "completes" vedam as hestudies and practices vedam and performs the
rituals, srouthakriyas (yagam) andother "Kriyas" (like Shodasakriyakal,
Nithyakarmam, Cremation, etc.)as prescribed in vedam
A more plausible version is said to be: Nalpu ->Nanpu -> Nampu (goodness) +
Sree -> Thiri (Lakshmi) = Namputhiri, withthe changes confirming to Tamil or
old Malayalam.
It also conforms to other names like Adithiri,Bhattathiri, Nambyathiri, etc.
Forexample, there is Mangalath Mana and Mangalath Illam. While documenting, the
usage of the word Mana or Illam depends onthe traditional style followed by the
respective Graamam to which the familyoriginally belongs to
Forexample, all families in Sukapuram Graamam use only the word Mana in
officialdocuments. However, duringconversation, generally a Namboothiri refers
to his family name as Illam only.
My note- I recollect a TV discussion. While referringto a long pending work,
the oppositionMLA made a comment- The work is like- “Illathu ninnu purappettu,
ammathu ottu etthiyum illa”
Rough translation- A nampoothiri started from illamto see his mother in her
home, but thoughmuch time lapsed, still not reached her mother’s home.
Most politicians in Kerala are very much educated.
Q5 Who are Thamprakkal?
A5 lifestyles, rituals and rights vary from Graamamto Graamam. EachGraamam had
a Namboothiri administrative chief by name Thampraakal
The Thampraakal of Sukapuram Graamam is Aazhvaancheri Thampraakal, just to name
one.
Under each Thampraakal, there are two Vaidikans. OneVaidikan does "Karmam
Vidhikal" or prescribes and solves doubts onrituals to be performed by
Namboothiris.
My note- He is like an acharya clearing doubts. Allkarmas has to be done by
Nampoothiries. There is no one among nampoothiries like our sasthrikal/vadhyar.
The other Vaidikan is for "PraayaschithamVidhikal" or prescribing rectification
processes in case something goeswrong in ordinary life or Vedic life.
Since even the last expired member of AazhvaancheriMana led more or less a
perfect vedic life, they have become the onlyThampraakal in modern era.
Q6 Howmany generations have to be seen for interrelation among them for
marriage?
A6 Modern medicine also believes that after sevengenerations, it may not create
major casualties
Q7 DoNampoothrires are Rigvedies only?
A7No. Each Namboothiri family is traditionally and strictly a follower of only
one of the three Vedams, namely, Rigvedam, Yajurvedam andSaamavedam.
Q8 Whatare the sub divisions of Rig and yajur vedam observed by
Nampoothiries?Are theydifferent from iyers?
A8 Followers of Rigvedam are called Rigvedis.Two sub-divisions ofRigvedis are
Kousheethakan and Aswalaayanan.
Followers of Yajurvedam are called Yajurvedis, with two sub-divisions,
Boudhaayanan and Baadhoolakan.
There is nosub-division for Saamavedis. Each of these five divisions has its
own unique style ofperforming certain or all rituals
Q9 Whatare the specialities of Nampoorthires with respect to death related
items?
A9 If the critical stage is reached in the morningor evening in the case of a
male, another Namboothiri should touch him, takebath and perform
Sandhyaa-Vandanam and chant "Gaayathri" on hisbehalf
It is customary for all the close relatives toprostrate before the person and
ask for forgiveness, and to get blessed byplacing the person's palm on their
heads (assisted by a by-stander, if needed).
Cheveelothu" consists of a one-timechanting of selected 25 Riks from Rig Vedam
if a Rigvedi, the same except forthe last part if a Yajur-Vedi and the 16th
Saamam of the 33rd chapter ofSaama-Veda-Samhitha, if a Saama-Vedi. The essence
of Cheveelothu is : "Lead me kindly toconnect to Vishnu".
Q10 What was Kaimukkal atSucheendram temple?
A10 Dipping the palm in boiling ghee (Kaimukkal) at Suchindram Temple
wasperformed by Namboothiris in order to prove the innocence and integrity in
caseof punishment by excomm -unication (Bhrashtu).
It isnot known when this practise started, but there are evidences in the
templerecords to show that it was held as early as 802 ME (AD 1626-27) and
continuedtill 1019 ME (AD 1843-44). Laterit was prohibited by a law of the
Government of India in 1036 ME (AD 1860-61)
The"Thanthri" and the chief priests of the temple, now situated in theState of
Tamil Nadu, belonged to Irinjalakuda, Sukapuram and Perumanam"Graamams". The
trustees were also Malayalee Brahmanans and henceNamboothiris had a close
connection with this temple.
As per records kept in the temple, most of the"kaimukkal" functions were
performed to prove innocence in cases ofsuspected immorality.
Generally "kaimukkal" used to be performedwhen a Namboothiri was awarded
excommunication after "smaarthavichaaram" for having sexual relationship with
another man's wife.
It seems that in erstwhile North Malabar there was asimilar practice where
Namboothiris used to swear in the nearby Bhagavathytemple to prove his honesty
and truthfulness.
ButNamboothiris of South Malabar, Cochin and Travancore preferred
SuchindramTemple for proving their innocence in such cases.
This is not only because the priests of SuchindramTemple were Namboothiris, but
also because of the story that Lord Indran once dipped himself inboiling ghee
and cleared of the curse (imprecation).
Nine Pottis (a sect of Namboothiris, especiallybelonging to Travancore area)
head it
Q11Where do Adi sankaracharya has his Samadhi?
A11 According to the Kerala legends, the greatAadi Sankaracharyar achieved his
Mahaasamaadhi at Thrissivaperoor (Thrissur)and his Panchabhouthika is at
Thrissur Vadakkumnatha Temple where Sanghu ChakraThara exists.
Mynote- There are many other versions also
Q12 Do there is any restriction for nampoothiriesfor not crossing the sea like
iyers?
A12 No. Do not cross the "Desam" without"Dandu" and towel ("Thorth").
Q13 What are a few general restrictions tonampoothiries?
A13 Do not look atanimals and insects when they are mating; avoid them as
enemies.
Masturbation corrupts"Brahma charyam".
Q14 Doa Nampoothiri permitted to sandhaya vandan during Pula?What are the
otherrestrictions during pula?Can a daughter do bali to her father?What is
udakakriya?
A14Yes. Udakakriya: During those10 days, after performing the daily rituals
like Sandhyaa-vandanam(silently performed during this period), male
Shesahakriyakkaar and othershaving Pula have to do "Udakakriya".
Food: The Seshakriyakkaar eat only once a day during those10 days, and thattoo
without using salt. Rice, banana, curd, ginger, coconut and"Avil" (flattened
rice) are the allowed food items.
Pindam(and Bali by daughters): Onthe 11th day, sons and sons of daughters
perform Pindam, while Bali is performed by daughters.
Both Pindam and Bali have standard, algorithmic,long processes, that require
atleast 3 hours.
In the case of an unnatural death, instead of theusual "Pindam",
"Naaraayanabali" has to be performed.
Namboothirisshould not touch the dead body. Cremation and"Sanchayanam" are done
by "Soodrans" and not by the"Pindakarthas" or other Namboothiris.
SeveralManthrams are chanted to show to the inner soul a safe path to
Vaikuntam, to make it immortal inVaikuntam, for cleansing the funeral pyre by
sending off previous souls presentthere, etc
There are Manthrams to God to help burning the bodyso as to enable the
participants to take out bones later.
What constitutes unnatural death - is purelysubjective. Suicide, murder, dog /
snake bite, being gored to death by anelephant, etc. are all considered
unnatural, requiring Naaraayanabali,
Unlike the normal 10/3-day "Pula" (click- "Defilement caused by Birth or Death
of a Relative), unnatural deathresults only in pollution ("Asuddhi") for the
husband / wife andchildren similar to "Uppupula
During the first year of an unnatural death, onlythe Naaraayanabalineeds to be
performed, whereas, with natural death, 16 "Shodasa-pindams"are to be performed
before the first anniversary
Sraadhham. The Sraadhham ritual isidentical to the normal one.
Deeksha"(period of mourning and abstinence) is for one year, during which
"Pindam" is tobe performed on 16 specified days. These are collectively
called"Shodasa-pindam"….
Q15What is the difference in conducting Sapindi among Iyers and
nampoothiries?Whatare the details of srardham among Nampoothiries.
A15 Sapindi: Sapindi is the process of integrating the inner soul (Aatman or
Aatmaavu) to GodVishnu's abode (Vaikunttham). Sapindi of father has to be done
first beforedoing it for mother. Hence,if the mother dies first, the process of
Sapindi for mother is usually delayedtill father's death.
Sapindi" for the dead is performed withthe goal of ritualistically merging his
soul or spirit with those of theimmediate three paternal forefathers - father,
grandfather and greatgrandfather.
Ifany of the three are alive at the time, Sapindi is postponed until after
thedeath of all three. In the case of married women, the three will be her
husband, his fatherand grandfather.
Two of them(pindam) represent Viswadevathaas" (gods ofearth) for receiving
their blessings, three represent the three immediate forefathers,one, the
departed soul, and one, a passer-by ("Vazhipokkan").
Sraadham: Sraadham is another stepby step process to be performed by
Seshakriyakkaar, on the death anniversaryday, every year. It also has several
Manthrams and processes.
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