Pranam
Mr Gopalakrishnan: This is repeated and even after many rounds yet i find a
lot of missing and contradictory links; because your friend thought
differently, though I could have written all these myself, this time I
thought , I would ask you a few questions on the subject you wrote
,requesting you to write answering these questions say before 216th dec
2021. In case I do not see any reply in that order, I myself would show
where the con traditions. This does not entail clauses bound to contain
errors. Thank you. KR IRS 2021
questions:
Namboodiri rebuttal of Gopalakrishnan
Repetitive writing
2 Historical “evidences” (plurality) as well as their own traditions
suggest that they came from North India and settled down in Kerala,
migrating along the West Coast. (What is that evidence?)
3 Parasuraman created the land between Gokarnam and Kanyakumari and
settled Brahmanas there in sixty-four Gramams or "villages".
(Evidence? Is that L shape or an equilateral triangle?).
4 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. (Evidence?).
5 Third and ninth centuries of the Christian era,(300-600AD?) i.e., the
close of the early historical period in the history of South India.
(Evidence).
6 There is a solitary reference ..namely Chellur or Perumchellur or
Taliparamba, in the Tamil "Sangam" literature with a Vedic sacrificial
background …..; but the rest of them are clearly products of a later
period. (Taliparamba, Sangam, Vedic, Parasurama, & later
Period—connectivity and explanations of the later period?)
7 Brahmanans wielded the power of Kshatriyas (Kshatriya Brahmin a new
coined Jati? I heard it in OTT Marikkar the lion of the Arabian sea being
uttered to Marikkar after 2 hours of the film. What about Rajasthan and
other places where the kings were Brahmins? Chatter, Chathirar?)
8 Modern medicines also believes that after seven generations, it may
not create major casualties (where it is said in the modern medicine? What
is seven generations mean in west and Vedic? What are the major casualties?)
9 Is there no Atharva vedhi Namboodiri? what is tantram in the Nambudiri in
parlance?
10 Adi shankara has a samadhi in Trissur? but you also said once he
disappeared in Kedarnath; which is correct? do not say it is bound to be
error prone?
11 Are Nambudris not covered by Vedic principles of the desandram and
crossing the ocean? What is the Iyer compared to Nambudiri? Others are mot
brahmins?;
12 Q13 is ununderstood; seeing makes one non brahmacharya?
13 What is PULA and adopted between Birth to death of a Nambudiri PULA;
do Nambudiri have different rules of dharma sutras?
Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
On Thu, 23 Dec 2021 at 13:10, 'gopala krishnan' via iyer123 <
iyer...@googlegroups.com> wrote:
> QUES ANSW DIVINE 83
>
> Dear friends,
>
> These are information compiled from website Nampoothiri.com and posted as
> QA. Articles are posted by learnt Nampoothiries. Still BEING COMPILATION
> THERE MAY BE ERRORS.
>
> *All the QA relates to Nampoothiries.*
>
> Sincerely,
>
> *R. Gopalakrishnan, 78, Former AGM Telecom Trivandrum dated 23-12-2021*
>
>
>
> Q1 Who are nampoothiries? What is their orgin? How did they came to kerala?
>
> A1 The Brahmanans of Kerala are known as Namboothiris. *Historical
> evidences as well as their own traditions suggest that they came from North
> India and settled down in Kerala, migrating along the West Coast*.
>
> It is clear that they constitute links in a long chain of migration along
> the West Coast of India, carrying with them the tradition that Parasuraman
> created their land and donated it to them *Brahmanical traditions in the
> Canarese (Karnataka) and Malabar Coasts are nearly identical to one another*
>
> 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.
>
> *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 It is possible that these settlements came up between the
> third and ninth centuries of the Christian era, i.e., the close of the
> early historical period in the history of South India, There is a
> solitary reference to the northernmost, and thus possibly the oldest, of
> these settlements, namely Chellur or Perumchellur or Taliparamba, in the
> Tamil "Sangam" literature with a Vedic sacrificial background and the
> Parasurama tradition; but the rest of them are clearly products of a later
> period
>
> * What is important is that when we begin 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 and vice-versa. With such
> Brahmanical control of land and the population dependent on that land, it
> is not surprising that Kerala came to be known as brahmakshatram or where
> *Brahmanans
> wielded the power of Kshatriyas*
>
> 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. *
>
> 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 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.
>
> Q2 What was the reason for the decline of namppothiri regeme in Kerala?
>
> A2 The period after the fifteenth century witnessed major changes in the
> course of the history of Kerala. Trade with the western world, first via
> Arab Muslims and then directly through the Portuguese and the Dutch,
> brought about a major transformation.
>
> The Namboothiris failed to read the writing on the wall and adapt to the
> changed situation accordingly *When the trading companies got gradually
> transformed into political masters, the Namboothiris again lagged behind. *
>
> Probably believing in the permanence of the landed wealth they had, they
> refused to take to English education and thus make use of the immense
> opportunities offered by the colonial state, unlike their counterparts in
> other parts of the country
>
> The cynicism that resulted, expressed itself in the form of the proverbial
> Namboothiri humour and the poetry of the Venmani variety.
>
> Q3 When did the modernisation of the community from its decline started?
>
> *A3 It was this 'Yogakshemam' movement during the early twentieth century,
> spearheaded by stalwarts* like Kurur Unni Nambudiripad and
> V.T.Bhattathiripad, which brought about some resemblance of modernisation
> to the community.
>
> When far-reaching land reforms were adopted in Kerala in the
> post-independence period, the Namboothiris received a further shock. Many
> of them lost their land and the only source of livelihood; *but many
> others have taken to modern education and qualified themselves to compete
> with the rest of society in the modern world*
>
> Q4 What is the etymology of the word Nampoothiri?
>
> *A4 Definition:* "Nam (vedam) poorayithi Namboothiri" is the commonly
> accepted etymology of the word Namboothiri. It means, the person who
> completes vedam is Namboothiri.
>
> Namboothiri "completes" vedam as he studies and practices vedam and
> performs the rituals, srouthakriyas (yagam) and other "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, with the changes confirming to
> Tamil or old Malayalam.
>
> It also conforms to other names like Adithiri, Bhattathiri, Nambyathiri,
> etc.
>
> For example, there is Mangalath Mana and Mangalath Illam. While
> documenting, the usage of the word Mana or Illam depends on the
> traditional style followed by the respective Graamam to which the family
> originally belongs to
>
> For example, all families in Sukapuram Graamam use only the word Mana in
> official documents. However, during conversation, generally a Namboothiri
> refers to his family name as Illam only.
>
> My note- I recollect a TV discussion. While referring to a long pending
> work, the opposition MLA made a comment- The work is like- *“Illathu
> ninnu purappettu, ammathu ottu etthiyum illa”*
>
> Rough translation- A nampoothiri started from illam to see his mother in
> her home, but though much 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 Graamam to Graamam. *Each
> Graamam 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. One Vaidikan does "Karmam
> Vidhikal" or prescribes and solves doubts on rituals to be performed by
> Namboothiris.
>
> My note- He is like an acharya clearing doubts. All karmas has to be done
> by Nampoothiries. *There is no one among nampoothiries like our
> sasthrikal/vadhyar. *
>
> The other Vaidikan is for "Praayaschitham Vidhikal" or prescribing
> rectification processes in case something goes wrong in ordinary life or
> Vedic life.
>
> Since even the last expired member of Aazhvaancheri Mana led more or less
> a perfect vedic life, they have become the only Thampraakal in modern era.
>
> Q6 How many generations have to be seen for interrelation among them for
> marriage?
>
> A6 Modern medicine also believes that after seven generations, it may not
> create major casualties
>
> Q7 Do Nampoothrires are Rigvedies only?
>
> A7 No. Each Namboothiri family is traditionally and strictly a follower
> of *only one of the three Vedams, namely, Rigvedam, Yajurvedam and
> Saamavedam.*
>
> Q8 What are the sub divisions of Rig and yajur vedam observed by
> Nampoothiries?Are they different from iyers?
>
> A8 Followers of Rigvedam are called Rigvedis.Two sub-divisions of
> Rigvedis are Kousheethakan and Aswalaayanan.
>
> Followers of Yajurvedam are called Yajurvedis, with two sub-divisions,
> Boudhaayanan and Baadhoolakan.
>
> There is no sub-division for Saamavedis. Each of these five divisions has
> its own unique style of performing certain or all rituals
>
> Q9 What are the specialities of Nampoorthires with respect to death
> related items?
>
> A9 If the critical stage is reached in the morning or evening in the case
> of a male, *another Namboothiri should touch him, take bath and perform
> Sandhyaa-Vandanam* and chant "Gaayathri" on his behalf
>
> *It is customary for all the close relatives to prostrate before the
> person and ask for forgiveness, and to get blessed by placing the person's
> palm on their heads (assisted by a by-stander, if needed). *
>
> *Cheveelothu"* consists of a one-time chanting of selected 25 Riks from
> Rig Vedam if a Rigvedi, the same except for the last part if a Yajur-Vedi
> and the 16th Saamam of the 33rd chapter of Saama-Veda-Samhitha, if a
> Saama-Vedi. The essence of Cheveelothu is : "Lead me kindly to connect to
> Vishnu".
>
> Q10 What was Kaimukkal at Sucheendram temple?
>
> A10 Dipping the palm in boiling ghee (Kaimukkal) at Suchindram Temple was
> performed by Namboothiris in order to prove the innocence and integrity in
> case of punishment by excomm -unication (Bhrashtu).
>
> It is not known when this practise started, but there are evidences in
> the temple records to show that it was held as early as 802 ME (AD 1626-27)
> and continued till 1019 ME (AD 1843-44). Later it 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 the
> State of Tamil Nadu, belonged to Irinjalakuda*, Sukapuram and Perumanam
> "Graamams". The trustees were also Malayalee Brahmanans and hence
> Namboothiris 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 of suspected immorality.
>
> Generally "kaimukkal" used to be performed when a Namboothiri was awarded
> excommunication after "smaartha vichaaram" for having sexual relationship
> with another man's wife.
>
> It seems that in erstwhile North Malabar there was a similar practice
> where Namboothiris used to swear in the nearby Bhagavathy temple to prove
> his honesty and truthfulness.
>
> But Namboothiris of South Malabar, Cochin and Travancore preferred
> Suchindram Temple for proving their innocence in such cases.
>
> *This is not only because the priests of Suchindram Temple were
> Namboothiris, but also because of the story that Lord Indran once dipped
> himself in boiling ghee and cleared of the curse (imprecation).*
>
> Nine Pottis (a sect of Namboothiris, especially belonging to Travancore
> area) head it
>
> Q11 Where do Adi sankaracharya has his Samadhi?
>
> A11 According to the Kerala legends, the great Aadi Sankaracharyar
> achieved his Mahaasamaadhi at Thrissivaperoor (Thrissur) and his
> Panchabhouthika is at Thrissur Vadakkumnatha Temple where Sanghu Chakra
> Thara exists.
>
> *My note- There are many other versions also*
>
> Q12 Do there is any restriction for nampoothiries for 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 to nampoothiries?
>
> A13 Do not look at animals and insects when they are mating; avoid them as
> enemies.
>
> Masturbation corrupts "Brahma charyam".
>
> Q14 Do a Nampoothiri permitted to sandhaya vandan during Pula?What are the
> other restrictions during pula?Can a daughter do bali to her father?What is
> udaka kriya?
>
> A14 Yes. Udakakriya: During those 10 days, after performing the daily
> rituals like Sandhyaa-vandanam (silently performed during this period),
> male Shesahakriyakkaar and others having Pula have to do "Udakakriya".
>
> *Food:* The Seshakriyakkaar eat only once a day during those 10 days, and
> that too without using salt. Rice, banana, curd, ginger, coconut and
> "Avil" (flattened rice) are the allowed food items.
>
> *Pindam (and Bali by daughters):* On the 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 the usual "Pindam",
> "Naaraayanabali" has to be performed.
>
> *Namboothiris should not touch the dead body.* Cremation and
> "Sanchayanam" are done by "Soodrans" and not by the "Pindakarthas" or other
> Namboothiris.
>
> *Several Manthrams are chanted to show to the inner soul a safe path to
> Vaikuntam*, to make it immortal in Vaikuntam, for cleansing the funeral
> pyre by sending off previous souls present there, etc
>
> There are Manthrams to God to help burning the body so as to enable the
> participants to take out bones later.
>
> What constitutes unnatural death - is purely subjective. Suicide, murder,
> dog / snake bite, being gored to death by an elephant, etc. are all
> considered unnatural, requiring Naaraayanabali,
>
> Unlike the normal 10/3-day "Pula" (click - "Defilement caused by Birth or
> Death of a Relative <http://www.namboothiri.com/articles/pula.htm>), unnatural
> death results only in pollution ("Asuddhi") for the husband / wife and
> children similar to "Uppupula
>
> During the first year of an unnatural death, only the Naaraayanabali
> needs to be performed, whereas, with natural death, 16 "Shodasa-pindams"
> are to be performed before the first anniversary
>
> Sraadhham. The Sraadhham ritual is identical to the normal one.
>
> Deeksha" (period of mourning and abstinence) is for one year, during
> which "Pindam" is to be performed on 16 specified days. These are
> collectively called "Shodasa-pindam"….
>
> *Q15 What is the difference in conducting Sapindi among Iyers and
> nampoothiries?What are the details of srardham among Nampoothiries. *
>
> *A15 Sapindi:* Sapindi is the process of integrating the inner soul
> (Aatman or Aatmaavu) to God Vishnu's abode (Vaikunttham). Sapindi of father
> has to be done first before doing it for mother. Hence, if the mother
> dies first, the process of Sapindi for mother is usually delayed till
> father's death.
>
> Sapindi" for the dead is performed with the goal of ritualistically
> merging his soul or spirit with those of the immediate three paternal
> forefathers - father, grandfather and great grandfather.
>
> If any of the three are alive at the time, Sapindi is postponed until
> after the death of all three. In the case of married women, the three
> will be her husband, his father and grandfather.
>
> *Two of them(pindam) represent Viswadevathaas" (gods of earth) for
> receiving their blessings, three* represent the three immediate
> forefathers, one, the departed soul, and one, a passer-by ("Vazhipokkan").
>
> *Sraadham**:* Sraadham is another step by step process to be performed by
> Seshakriyakkaar, on the death anniversary day, every year. It also has
> several Manthrams and processes.
>
>
>
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