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Ambalavasi or Antaralar is a generic name for a collection of castes among Hindus in Kerala who render temple service .[1]. They may be broadly divided into two classes, (i) those that wear the sacred thread, and (2) those that do not wear the same. Adikal, Chakkiyar, Nambiyar or Pushpakan, and Tiyyattu Nambiyar belong to the threaded class, while Chakkiyar, Nambiyar, Pisharoti, Variyar, Puthuval, and Marar are non-threaded.
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Etymology
The term Ambalavasi is derived from two Malayalam words namely Ambalam (Temple) and Vasi (Inmate).The term Ambalavasi (one who lives in a temple) is a generic name applied to all classes of temple servants in Kerala, and is applied to castes, whose occupation is temple service. The treatise Keralamahatmyam speaks of them as Kshetravasinah, which means those who live in temples.
Profession and Social Status
In their caste-professional status, the Ambalavasis are categorized as Antaralas, from their occupying an intermediate position between the Dwija of Kerala on the one hand, and the Sudra on the other [2]. While according to one view they are fallen Brahmans, others, such as the writer of the Keralolpathi, would put them down as an advance from the Sudras.The rationale of their occupation seems to be that, in accepting duty in temples and consecrating their lives to the service of God, they hope to be absolved from the sins inherited from their fathers. In the case of ascent from lower castes, the object presumably is the acquisition of additional religious merit . The delinquent Brahmin cannot be retained in the Brahmanic function without lowering the standard of his caste. He had, therefore, to be allotted other functions. Temple service of various kinds, such as garland-making for the Pushpakan, Variyar and others, and popular recitation of God's works for the Chakkiyar, were found to hold an intermediate place between the internal functions of the Brahmins and the external functions of the other castes, in the same sense in which the temples themselves are the exoteric counterparts of an esoteric faith, and represent a position between the inner and the outer economy of nature. Hence arose probably an intermediate status with intermediate functions for the Antaralas, the inter- mediates of Hindu Society.
Castes in the Ambalavasi Community
The Ambalavasis were broadly classified into two groups; the sacred thread wearing castes and the non threaded castes.
Among the former are included Chakyar, Nambiar, Unni, Nambeesan, Ilayathu, Mūttatu (Moosad), Nambidi, Adikal etc. These threaded castes perform the Upanayanam, wear the sacred thread "Yajñopavītam"(Pūnūl) and adhere to Gayatri mantra. They are known as Yajnopaveetadharis.
The latter include Warriers, Pothuvals, Pisharodys, Marars etc.
Each of the Ambalavasi castes 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. It can be said that Mūttatu headed the threaded while Pisharody headed the non threaded Ambalavasis.
The major castes in the ambalavasi community are listed below.
| Ambalavasi Castes | |||||
| Caste | Male surname |
Female surname |
Profession | House | Notes |
|---|---|---|---|---|---|
| Pushpakas | Nambeesan, Unni, Nambi or Nambidi | Brahmani, Ittiamma or Amma | Teaching, Lamp works, Floral works, Theeyattu | Pushpakam, Madham or Illam | Pushpakan Unnis are associated with Teaching and Garland Making while Theeyattunnis are associated with Bhadrakali Theeyattu |
| Moothathu | Moothathu or Moosad | Manayamma | Performing rituals for Nairs,"vidhyam" | Illam | |
| Ilayathu | Ilayathu | Kunjamma, Illotamma or Amma | Performing rituals for Nairs | Illam | |
| Pothuval | Pothuval | Pothuvalasyar | Accounts and Sopana Sangeetam | Pothuvatt | Poduvals were originally Jains, in the post-vedic period they are converted to vaishnava Hinduisam. They were originally managers of the temple and the term is derived from Pothu (Common) Aalu (person), meaning a common manager of affairs in the temple |
| Chakyar | Chakyar | Illottamma | Performers of Kooth | Madhom | Nagam Aiya states that they are descendants of Namboodiri Brahmins who were excommunicated for various offences. |
| Nambiar | Nambiar | Nangyar | Temple arts like Tiyattu, Kooth,Thullal | Madhom | Theeyattu Nambiars are associated with Ayyappan Theeyattu and Mizhavu Nambiars are associated with Kooth and Thullal |
| Warrier | Varyar | Varasyar | Temple accountants and managers | Varyam | Varyars were managers in Temples, while their women, Varasyars, were garland makers. |
| Marar | Marar | Marasyar or Amma | Temple music like Sopana Sangeetam | Marath | |
| Adikal | Adikal | Adisyar or Adiyaramma | Performing rituals in Bhadrakali temples | Madhom | They are said to have been pure Brahmins initially but were degraded by officiating as priests in temples of Bhadrakali where offerings of liquor were received |
| Pisharody | Pisharody or Sharody | Pisharasyar or Sharasyar | Temple related activities essentially in Devi temples | Pisharam | Pisharodys were originally Buddhists, in the post-vedic period they are converted to vedic Hinduism. |
| Kurukkal | Kurukkal | Amma | Suppliers of milk and milk-related products to temples | Madhom | |
| Pilappalli | |||||
A brief description of each of these castes are given below:
Pushpakas
Pushpakas are lower class Brahmins in Kerala. The Pushpaka Brahmins show attributes of both the Brahmins and Kshatriyas. Hence this caste is generally considered as an intermediate caste between Brahmins and Kshatriyas. They are commonly known as Arddhabrahmanar i.e. Semi-Brahmins. The Pushpakans are believed to be the lowerclass of brahmins in Kerala. Although they wear the Yajnopaveetam or the sacred brahminical thread and perform the Upanayanam, they were not considered Brahmins in the true sense of the term, but superior Ambalavasis.
There are various sub-castes within the Pushpaka caste. These include Nambeesans, Unnis, Nambis and Nambidis. The surname Nambeesan is used in North Kerala while Unni is used in South Kerala. In the Middle Kerala, both surnames are common.
Males of pushpakas served as teachers in Pathasalas, as assistants to the main priest and as lamp-bearers (vilakkeduppukaar), while females served as garland makers and as cleaners of inner cortyard of temples.
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. marar relegions are normally play the instrument chendai.
Muthatu and Elayathu
Also known as Moosad, they are considered the highest of the Ambalavasi castes and are said to be degraded Brahmins, the cause of degradation being that they tattooed themselves with Shaivite images. The Elayathu was considered the lowest of Malayali Brahmins and was the priest of the Nairs.
Varyar
Varyar(Warrier or Variyar or Varier) are considered to the sub caste of Brahmins.Varyers were temple administrators. The word "Variyar" has originated from Tamil, meaning a person who maintains the accounts (in short, "Accountant"). In the pre-Namboodiri era of Keralam, the agricultural property of every village belonged to a village temple. There was an elected committee to administer the temple and the properties. The Manager or Accountant of this committee was called Variyar, and he was accountable to the Committee. Managing the temple and providing materials required for "nivedyam," cleaning vessels used for the preparation of "nivadyam" and "puja", daily maintenance of the temple premises, etc., were responsibilities of the Variyar's family. Warrier ladies were known as Warasyars
Marar
Marars are considered the lowest of Ambalavasis. This is so because the Marars are the higher classes of the Maarans who are mentioned in the Jati Nirnayam as among the eighteen castes known as Nairs. However these higher classes who were solely engaged in temple service were subsequently elevated and considered Ambalavasis in Malabar, Cochin and North Travancore. In Central and South Travancore these higher classes, known as Asupanis are still included among the remaining Maarans and hence considered Nairs. The customs and ceremonies of the Marars are the same as the Nairs, including pollution after death for 16 days, though the lifestyle is typically Ambalavasi.
Pisharody
The Pisharodys have originated from a Brahmin who was on the verge of becoming a Sanyasin as per the then existent customs but ran away in the last moment.That is also the reason why Pisharodys did not burn their dead. Another story about the origin of Pisharodies is that they are the Hindus converted from Buddhist religion in the period of Sankaracharya. The origin of the name is traced from the name Bhikswaradiakal, associated with Buddhism in Kerala. Pisharody ladies were known as Pisharasyars or Sharasyars.
Classification
Ambalavasis are considered by some as a sub-sect of brahmins, while others consider them a intermediate class between Brahmins and Kshatriyas. There are similar Brahmin communities found all over India. Niyogi Brahmins of Andhra, Chithpaavan Brahmins of Maharashtra, Bhumihars of Bihar, Mohyal of Punjab, Tyagis of West Uttar Pradesh etc. are Brahmin communities which have the same status of Ambalavasis in Kerala. Besides all, the foreign travellers in Kerala classed the Ambalavasis with the Foreign Brahmins like Konkanastha Brahmins, Iyers etc while making records.
Social Customs
Following is a Nagam Aiya's description of the general social customs of the Ambalavasis: {{cquote|All the subcastes (of the Ambalavasis) abstain from animal food and intoxicating drinks. Some affect the Brahmin mode of dress while the others adopt generally the Nair dress. As regards marriage they all have only Sambandham or marriage dissoluble at pleasure, like the Nairs, with very few exceptions. They follow Marumakkathayam (matriarchal system) law of inheritance. All except the Pisharodys burn their dead. Their priests are either Brahmins or the more orthodox among themselves. The offer Deeksha for a year. Pollution generally is observed only for twelve days but may extend to thirteen or fourteen.
The Ambalavasis were forbidden from learning the Vedas, like the imposition made on foreign brahmins like the Pattars and Embranthiris.
Gotras and Pravaras
Of the various castes of Ambalavasis, the Yajñopavītadhāris (Sacred-thread wearing Ambalavais) like Unnis,Nambeesans, Mūttatu, Ilayathu etc. adheres to 'Gayatri' mantra and they possess various Gotras. The gotras include Vasishta, Gautama, Atreya, Kashyapa, Bharadvaja, Viswamitra and Agastya. Each gotra has distinct pravaras. A list of major Gotras and Pravaras among the Brahmins of Ambalavasi community follows:
| Gothras and Pravaras | |
| Gothra Name | Pravaras |
|---|---|
| Bharadwaja | Angirasa, Baaryhaspatya, Bharadwaja |
| Kashyapa | Kasyapa, Aavatsaara, Naidruva |
| Vasishta | Vasishta, Maitreya, Kundina, Indrapradama, Aabharaswatha |
| Gautama | Angirasa, Gautama, Aayasya |
| Atreya | Atreya, Aarchanaasa, Syaavaasva |
| Viswamitram | Vishwamitra (Kausika), Devarata, Owtala |
| Jaamadagnya | Bhargava, Chyavana, Aapthavaana, Jaamadagnya |
Marriages within the gotra ("swagotra vivaha") are banned under the rule of exogamy in the traditional matrimonial system. People within the gotra are regarded as kin and marrying such a person would be thought of as incest. Since it is believed that gotra membership passed from father to children, marriages were permitted between cross-cousins (children of brother and sister). Thus, a man is allowed to marry his maternal uncle's daughter or his paternal aunt's daughter but is not allowed to marry his father's brother's daughter, a parallel cousin, who is treated as a sister. This dubious explanation of gotra based marriages has long been a source of discontentment and criticism amongst present day Ambalavasis.
The non-threaded Ambalavasis generally donot possess any Gotram. However, some of the non-threaded Ambalavasis claim that they belongs to 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 as they are mentioned in the Keralolpathi text as Vaikuntha Vasis and Kailasa Vasisrespectively.
Services
Ambalavasis were temple employees but they were not aristocratic like the Namboodiris. 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. The main ceremonials in the temples were carried out by the Namboodiris while assisting them was the duty of the Ambalavasis. Each of the castes in this community was associated with specific jobs.
Other than their services in the temple the Ambalavasis were the priests for the other savarna 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.
The Ambalavasis, specially the Pushpakans and the Pisharodys were masters of the Sanskrit language. They worked as teachers in Pathasalas associated with Temples.
Art Forms
The contribution of Ambalavasis of Kerala to the cultural heritage of India in the fields of art is substantial in every sense. Ambalavasis has through the centuries developed several art forms of a religious or quasi-religious character. The major art forms developed by Ambalavasis are:
Customs and Ceremonies
For the Yajnopaveetadhari Ambalavasis, many customs are similar to the Namboodiris though not exactly the same. While namboothiris are following 16 karmas, these ambalavasis are following only 12. And there are many other differences in their customs also. While Namboothiri women were only white dress at the time of marriage, it is not allowed for these Ambalavasi castes.
Likewise the non-threaded Ambalavasis followed most of the Nair customs and traditions though not exactly the same. Period of pollution after births and deaths for the Ambalavasis was always lesser than that of the Nairs.
Prominent Ambalavasis
- Kottarathil Sankunni- Famous Malayalam writer; Writer of Aithihyamala
- Shadkala Govinda Marar - Legendary Carnatic musician
- Kunchan Nambiar - Inventor of the performing art called Thullal
- 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
- Unnayi Warrier- a great author from irinjalakuda, composed nalacharitam in malayalam
- Kottilil Gopala Marar - Swami Siddheshwarananda - and founder of the Ramakrishna Ashrama, France
- Neralattu Rama Poduval - Sopanam artist, recipient of kendra sahitya akademi award
- K.Karunakaran - former Chief Minister of Kerala
- K.Chandrasekharan - former Education and Law Minister of Kerala; former M.P.(Rajya Sabha)
- G.Sankara Kurup - poet and first recipient of the Jnanpith award
- Manju Warrier - Actress
- Divya Unni - Actress
- Sharath Marar - Film Producer
- N. V. Krishna Warrier- Author and Poet
- P. Unni Krishnan- Playback singer
- P.V.Rama varier - Ayurveda Expert
- P.K.Varier- Arya Vaidya Sala - Kottakkal
- P.R.Krishnakumar- Arya Vaidya Pharmacy Coimbatore Ltd
- P.V.Raghava Varier - Arya Vaidya Nilayam -Madurai
See also
- Forward Castes
- Brahmin
- List of Ambalavasi Families
- Namboothiri
- warriers.org
References
- ^ K. Rama Pisharoti The Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 56, 1926 (1926), pp. 83-89
- ^ [1].
- Journal of the Royal Anthropological Institute of Great Britain and Ireland, Vol. 56, 1926 (1926), pp. 83-89
- Travancore State Manual by V.Nagam Aiya
External links
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