Pushpaka Brahmin
From Wikipedia, the free encyclopedia
| Part of a series on Hinduism |
|
 |
|
| History · Deities | |
| Denominations · Proverbs | |
| Beliefs & practices | |
|---|---|
| Reincarnation · Moksha | |
| Karma · Puja · Maya | |
| Samsara · Dharma | |
| Vedanta · | |
| Yoga · Ayurveda | |
| Yuga · Vegetarianism | |
| Bhakti | |
| Scriptures | |
| Upanishads · Vedas | |
| Brahmana · Bhagavad Gita | |
| Ramayana · Mahabharata | |
| Purana · Aranyaka | |
| Shikshapatri · Vachanamrut | |
| Related topics | |
| Dharmic Religions · | |
| Hinduism by country | |
| Leaders · Devasthana | |
| Caste system · Mantra | |
| Glossary · Hindu festivals | |
| Vigraha | |
| Portal: Hinduism |
|
|
|
|
Pushpaka Brahmins, commonly known as Ambalavasis, are the lower class Brahmins of Kerala. Since they possess the attributes of both Brahmins and Kshatriyas, they are generally classified as Ardhabrahmanar (Semi-brahmins), an intermediate class between Brahmins and Kshatriyas. Traditionally they do temple related activities known as Kazhakam, which includes garlend-making, lightening the temple-lamps, cleaning the temple and cortyard, etc. They also serve as performers of temple related art forms such as Kooth, Thullal, Tīyāttu, Sopana Sangeetam etc.
Contents |
[edit] Introduction
The various communities in Kerala that have in common the characteristic of having performed temple related activities, excluding pooja of the deity in the Sree Kovil (sanctum sanctorum), were referred to as the Ambalavasis.
[edit] Origin
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 lived within the temple premises, managing the various affairs (other than the ceremonies in the Sree Kovil or the main shrine) of the temple. They came to known as Pushpaka Brahmins and as Ambalavasis.
The life and work of Ambalavasis were mainly centred around the temple. Traditionally, they learned Sanskrit language, Vedas,Vedangas etc. and did priestly duties and ceremonies for the lower castes on behalf of the Namboothiri priest, apart from pursuing secular and scholastic activities (in various cultural, artistic and linguistic fields). In the medieval Kerala Society, their work was held socially very respectable.
[edit] Etymology
Literally the word Ambalavasi means Temple inmate.
The name Ambalavasi is derived from two Malayalam words Ampalam meaning temple and Vasi meaning residing upon; as they resided in the premises of temples.
They came to be known as Pushpaka Brahmins as their work was associated mainly with the floral offerings to the deities.
[edit] Classification
The Pushpaka Brahmins (Ambalavasis) show attributes of both the Brahmins and Kshatriyas. Hence this caste is generally considered as an intermediate caste between Brahmins and Kshatriyas.
According to text Keralolpathi, the land Kerala was created by Parasurama as a land for the Brahmins. The aristocratic Namboothiri Brahmins held the highest status amongst the Kerala communities, unambiguously above the Kshatriya communities of Kerala. Pushpaka Brahmins formed an intermediate class between Namboothiri Brahmins and Kshatriyas.
There were similar Brahmin communities found in the rest of India, who dissociated themselves from the traditional priestly activities. eg:- Niyogi Brahmins of Andhra, Chitpavan Brahmins of Maharashtra, Bhumihar Brahmins of Bihar, Mohyal Brahmins of Punjab, Tyagis of West Uttar Pradesh etc.
The foreign travellers to Kerala, in their travellogues, classed the Pushpaka Brahmins (Ambalavasis) with the Foreign Brahmins ( Paradesa Brahmins) like Konkanastha Brahmins, Iyers etc. while making records.
[edit] Subcastes
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
Unni, Nambeesan,Ilayathu, Mūttatu,Nambidi and Chakyar wear the sacred thread "Yajñopavītam"(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 doesn't mean that the former is a greater caste. For instance it was the job of the Mūttatu to maintain the outer courtyard of the temple. However it was the job of the Warrier who did not wear the thread to maintain the more important, inner sanctum. It can be said that Mūttatu headed the threaded while Pisharody headed the non threaded Ambalavasis.
For an anthropological paper published on the status of pushpaka brahmins, please refer paper of 1926
[edit] Gotras
Of the various subcastes the Yajñopavītadhāri 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 Panchakshara mantra. However, some of the non-threaded Pushpaka Brahmins claims different 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.
[edit] Services
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.
[edit] Art Forms
The contribution of Pushpaka Brahmins of Kerala to the cultural heritage of India in the fields of art is substantial in everysense. Ambalavasis has through the centuries developed several art forms of a religious or quasi-religious character. The major art forms developed by Ambalavasis are:
These art forms grew in the atmosphere of temples which have all long been centres of great cultural activity.
[edit] Customs
Most of the Pushpaka Brahmins used to follow complex rituals in connection with major events in their lives, such as pregnancy, childbirth, education, marriage, and death.
A ritual connected with third month of pregnancy. If it is the first pregnancy, it can be performed in the forth month also. The pregnant woman consumes one head of barley and two beads of black grain, along with a little curd. This is accompanied by religious chanting. (Among Nayars and Ezhavas the ceremony is known as 'Pulikudi' - a customary rite in which women, during their first pregnancy, drink the juice of sour fruits)
Seemantam
This sacrament is performed in the fourth month of a woman's 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
Jatakarman 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 infant.
Nāmakaranam (Perideel)
This ceremony is performed to name the child. It is performed on the12th day after birth. The father calls the child's name in its right ear three times. At this time, male children are given the surname ‘Sharma’ and female children are given the surname 'De'. Then the mother takes the child by calling him (her) without surname. (Among the Nayars and Ezhavas this ritual is done on the 28th day.)
Nishkramanam (Vathilpurappadu)
This is when the child is first taken out of its home and into the open. The child is usually taken out only in the 4th month.
Annaprāsam (Chorūnu)
This ritual, which takes place when a child is six months old, is the first time the child eats solid food. A few grains of rice mixed with ghee are fed to the infant. This is an important ritual among all sections of Hindus. "Chorūnu" literally means "rice-eating" in the South Indian language of Malayalam.
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 child's third or fifth year, the head is shaved, leaving behind a small tuft of hair known as a '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.)
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.]
Praishartham
Learning of Vedas and Upanishads in‘Gurukulam’ or ‘Pāṭhaśāla’. 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 ‘Pāṭhaśāla’
Rithusuddhi
This is a ceremony associated with a girl’s first mensturation.
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.
Sapindi
Bali
[edit] Ambalavasi Dominance
In 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.
An estimate of the influence of Ambalavasis in political affairs in medieval kerala may be gauged from the fact that of the 14 swaroopies (council of ministers) of Walluvanad kingdom, the Prime minister (Karuvayoor Moosad) and three of the 14 swaroopies (Kulathur warrier, Uppamkalathil Pisharody, and Cherukara Pisharody) were Ambalavasis, with the rest being namboothiris, vallodis - family members of the ruling dynasty of valluvakonathiri and nairs.
[edit] Prominent Pushpakas
- 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
- Shashi Tharoor
[edit] See also
- Forward Castes
- Brahmin
- Sree Pushpaka Seva Sangham
- Pushpakadhwani
- List of Ambalavasi Families
- Namboothiri Brahmin
