Pushpaka Brahmins
Pushpaka Brahmins, commonly known as
Ambalavasis, are Semi-
Brahmins in
Kerala. They are Brahmins who carry on the various activities of the
temple, though not the actual
ceremonies. Ambalavasis lived on the income of the temple and were under its care. This
caste of
brahmins is found only in
KeralaThe Pushpaka Brahmins show attributes of both the
Brahmins and
Kshatriyas. Hence this caste is generally considered as an intermediate caste between Brahmins and Kshatriyas. Eventhough, they learn
Sanskrit, Shlokas, Mantras etc and do priestly duties and ceremonies for the lower castes on behalf of the
Namboothiri priest. Besides all, the foreign travellers in Kerala classed the Pushpaka Brahmins (Ambalavasis) with the Foreign Brahmins like
Kokanastha Brahmins,
Iyers etc while making records.
Pushpaka Brahmins (Ambalavasis) include various subcastes within itself. They encompasses surnames like
Chakyar,
Nambiar,
Unni,
Nambeesan,
Ilayathu,
Mūttatu (Moosad),
Warrier,
Marayar (Marar),
Pothuval,
Pisharody,
Nambidi,
Kurukkal,
Adikal etc .Each set of people carried out certain jobs. For instance the
Chakyars and
Nambiars performs the
Koothu &
Koodiyattam,
Warriers made the garlands,
Marayars were the ceremonial musicians,
Unnis were teachers, etc. Ambalavasi women were generally, other than the caste based titles, addressed as
Brahmanis
Ilayathu, Mūttatu,Nambidi,Chakyar, Unni and Nambeesan wear the sacred thread "
Yajñopaveetam"(Pūnūl). Most of the remaining Ambalavasi castes do not wear the sacred thread.
Each subcaste claims to be greater than the other but historically speaking they all had more or less equal status. Wearing the sacred thread doesnt mean that the former is a greater caste. For instance it was the job of the
Mūttatu to clean the outer courtyard of the temple. However it was the job of the
Warrier who did not wear the thread to clean the more important, inner sanctum. It can be said that
Mūttatu headed the threaded while
Pisharody headed the non threaded Ambalavasis.
Of the various subcastes the
Yajñopaveetadhari Pushpaka Brahmins (Sacred-thread wearing Pushpaka Brahmins) like
Unnis,
Nambeesans,
Mūttatu etc. belong to the
Viswamitra Gotram. They adheres to the '
Gayatri' mantra.
The non-threaded Pushpaka Brahmins belong to
Kaushika Gotram and adheres to Panchakshari mantra. However, some of the non-threaded Pushpaka Brahmins claims differnt Gotras. For example,the
Pisharodys claim that they belong to the
Vaikuntha Gotram and the
Warriers claim that they belong to the
Kailasa Gotram which adheres to the
Maha-Namah-Shivaya mantra. This claim is not sustainable.
As per the famous Parasurama myth, the warrior sage
Bhargava Rama (
Parasurama) is said to have brought a group of Brahmins to Kerala of which 64 families were allowed to conduct the ceremonies in the temples. They became the
Namboothiris. The remaining families of Brahmins became their assistants and were not allowed inside the
Sree Kovil or main shrine of the temple. They came to known as
Pushpaka Brahmins as their work was associated mainly with flowers. Since they resided in the premises of temple, they also came to known as
Ambalavasis, meaning
Temple-inmates.
The Pushpaka Brahmins lived within the temple premises managing the various affairs (other than the ceremonies in
Sree Kovil) of the temple. Their work was socially very respectable.
Pushpaka Brahmins were temple employees but they were not aristocratic as the Nambootiris. In the past they resided within the temples in their quarters and were sustained by the temple. They were simple people who lived at the benevolence of the temple.
Other than their services in the temple the Ambalavasis were the priests for the lower castes as well.
Mūttatu (Muttatu/Moosad),
Ilayatu(Elayathu),
Nambidi and
Nambeesans conducted the various religious sacrifices for the
Nairs, though not in the temples while the
Marayars conducted the birth, wedding and death ceremonies of lower
Nair subcastes in Travancore. Elayatu is the traditional purohit (priest) of Nayars who conduct the after-death rites for them in Malabar.
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Koothu*
Koodiyattam*
Tīyāttu*
Sopana Sangeetam*
Brahmanippattu*
PanchavadyamMost of the Pushpaka Brhamins used to follow complex rituals in connection with major events in a person's life like pregnancy, birth of a child, education, marriage and death.
PumsavanamA ritual connected with third month of pregnancy. If it is the first pregnancy, it can be in the forth month also. The pregnant women consume one head of barley and two beads of black grain along with a little curd accompanied by religious chanting. (Among Nayars and Ezhavas the ceremony is known as 'Pulikudi' a customary rite of drinking the juice of sour fruits by women during the first pregnancy)
Seemantam This sacrament is performed in the fourth month of pregnancy (only in the case of first pregnancy). Seemantam is conducted for the protection of the mother at the critical period of gestation. If the child is still born, this has to be prepared during the next pregnancy.
Jātakarmam It is meant for the development of the intellect of the child. When a male child is born, the ritual connected with birth is performed immediately (within 90 Naazhika). A small portion of a mixture of gold, ghee and honey is given to the new born infannt.
Nāmakaranam (Perideel)
Naming the child. It is done on the12th day after the birth of the child. Father calls the name of the child in his right ear three times. At this time, the surname ‘
Sharma' is used with the name of the child. If the child is female the surname used is
De, not sharma. Then the mother takes the child by calling him (her) without surname. (Among the Nayars, Ezhavas this ritual is done on the 28th day.)
Nishkramanam (Vathilpurappadu)
Taking the child from the house into the open. The child is usually taken out only in the 4th month.
Annaprāsam (Chorunu)
It is the day on which the first morsel of food is given to the child. It takes place in the sixth month. This is an important ritual among all sections of
Hindus.
Vidyārambham (Ezhuthiniruthu)
This is done either when the child attains three or five years. On the tongue of the child the letters "Hari Sri Ganapataye Namah Avignamastu "and all the alphabets are written with a piece of gold. The child is made to write the same letters from "Hari Sri" onwards with its ring finger on raw rice in a bell metal vessel and the child is made to utter each word when it is written. Either the father of the child or an eminent teacher officiates at this ritual.
Choodakaranam (Choulam)
In the third year or fifth year of the child, the hair is cut leaving behind, a tuft of hair known as 'Kutuma'. (Nowadays this ritual is not practiced.)
Karnavedham (Kaathukuthu)
Piercing the ears. This is done with a particular thorn. Butter is applied to the wound. It is applicable to both male and female children. (In the modern age, this is done only for female children.)
Upanayanam When the child attains eight years, the wearing of the sacred thread "Yajñopaveetam", is ceremoniously done. This is only in the case of the boys. It is taking the child to the teacher for initiation of formal education. Along the sacred thread, the hide of the antelope called Krishnajinam is also worn by the boy. [This ritual is not practiced by some sub-casts of Pushpaka Brahmins such as Warriers, Pisharody, Kurukkal etc.]
PraisharthamLearning of Vedas and Upanishads in‘Gurukulam' or ‘Patasala'. In the beginning of each academic period there is a ceremony called Upakarma and at the end of each academic period there is another ceremony called Upasarjana.
Samāvartanam (Snanam)
The ceremony associated with the end of formal education of Vedas in ‘Gurukulam' or ‘Patasala'
Rithusuddhi This is a ceremony associated with a girl's first menses.
Vivaham " Marriage
Nishekam " First sexual intercourse. In the night of 4th day after marriage.
Anthyeshti " Rituals associated with Funeral.
Sanchayanam " A function performed in the 4th day, after funeral.
Pindam " A function performed in the 11th day after funeral.
SapindiBaliIn Kerala till 1865 all the land was under the
namboodiri &
nair landlords. The act passed by the British Dewan of Travancore, Colonel Munro, in 1865 called the Pattom act ended this tenantship and all the lands held by a family became theirs. Following this when Sanketams or regions where the Namboodiris autonomously ruled, were banned, the Ambalavasis who were sustained by the temple gained land as well. All the land owned by the temple was divided among the Ambalavasi families living in the premises. It was since then, 1865 that the Ambalavasi caste started dominating the various scenes of social and political life in Kerala. However, the position of ambalavasis in
Malabar region of Madras presidency ruled by the British lagged behind to some extent.
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Sree Pushpaka Seva Sangham*
Pushpakadhwani*
List of Ambalavasi Families*
Kottarathil Sankunni- Famous Malayalam writer; Writer of Aithihyamala
*
Kunchan Nambiar - Inventor of the performing art called
Thullal*
Padma Shri Mani Madhava Chakyar -
Koothu and
Koodiyattam artist and authority of
Abhinaya*
Ikkanda Warrier - Prime Minister of Cochin
* P.S Warrier - Visionary Ayrvedic Doctor and founder of Arya Vaidya Sala of Kottakkal
*
Prof. P.R. Pisharoty - Famous
physicist and
meteorologist*
K.Karunakaran- Former chief minister of Kerala, Politician
*
Unnayi Warrier- a great author from irinjalakuda, composed nalacharitam in malayalam
*
Neralattu Rama Poduval -
Sopanam artist, recipient of kendra sahitya akademi award
*
Manju Warrier - Actress
*
Divya Unni - Actress
*
Kuttikrishna Marar |
The Ganga is considered as the most sacred river by Hindus |
*
Ambalavasi Group*
Ambalavasi_online Group *
Variars Website*
Pisharody site*
Ambalavasi Matrimonial*
Basic information on Marar caste
