Ambalavasis
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Pushpaka Brahmins, commonly known as Ambalavasi Brahmins, is a caste of Semi-Brahmins in Kerala. They are Brahmins who carry on the various activities of the temple,though not the actual ceremonies. The Ambalavasis were the people who conducted the ceremonies for the lower castes on behalf of the Namboodiri priest. Ambalavasis lived on the income of the temple and were under its care.
The Pushpaka Brahmins encompasses surnames like Unni, Nambissan, Ilayathu, Muttatu, Warrier, Marayar (Marar), Poduval, Pisharody, Nambidi, Kurukkal, Chakyar, Nambiar etc .Each set of people carried out certain jobs.For instance the Warriers made the garlands, Marayars were the ceremonial musicians etc.Of these the Unnis and Nambissans belong to the Viswamitra Gotram which adheres to the 'Gayatri' mantra. Warriers and Marayars belong to the Kailasa Gotram which adheres to the 'Maha-Namah-Shivaya' mantra. Ilayathu, Muttatu,Nambidi, Unni and Nambeesan wear the sacred thread "Yajnjopaveetam"(Poonool). Most of the remaining Ambalavasi castes donot wear the sacred thread. Ambalavasi women were generally, other than the caste based titles, addressed as Brahmanis
Pushpaka Brahmins are 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. The Ambalavasis were used to marrying into the priestly Namboodiri caste in the past. They were matriarchal and so the children of a Namboodiri and Ambalavasi lady would belong to the Ambalavasi caste.
Other than their services in the temple the Ambalavasis were the priests for the lower castes as well. Moosad (Muttatu), Elayatu(Ilayathu), 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. List of Ambalavasi Families
Origin
The warrior sage Parasurama is said to have brought 64 families of Brahmins and settled them in Kerala. These Brahmins were the Namboodiris. The Namboodiris then brought a caste of Brahmins from outside Kerala and made them temple employees to manage the other affairs of the temple, though not the actual ceremonies. They were called Ambalavasis or Pushpaka Brahmins.
Classification
The Pushpaka Brahmins show attributes of both the Brahmins and Kshatriyas. As per the caste system of Kerala they were the caste between the Brahmins and Kshatriyas. While most of them donot wear the sacred thread of Brahmins and follow the matriarchal system like the Nairs and Kshatriyas, they learn Sanskrit, Shlokas, Mantras etc and do priestly duties for lower castes. This was the reason why they were called an intermediate caste between Brahmins and Kshatriyas.Besides unlike the Nairs they all have Gotras. This caste is found only in Kerala. Besides all foreign travellers in Kerala classed the Pushpaka Brahmins (Ambalavasis) with the Foreign Brahmins like Kokanastha Brahmins, Iyers etc while making records.
Subcastes
Ambalavasis include various subcastes within itself. Each subcaste claims to be greater than the other but historically speaking they all had more or less equal status. The Ambalavasis can be broadly classified into the Thread wearing Ambalavasis and Non Thread wearing Ambalavasis. The Former includes Nambeesan, Nambidi, Moosad, Elayathu, Unni, Chakyar etc. Under the latter group come the Warrier, Marayar, Pisharody, Poduval etc. Wearing the thread doesnt mean that the former is a greater caste. For instance it was the job of the Moosad to clean the outer courtyard of the temple. However it was the job of the Warrier who didnot wear the thread to clean the more important, inner sanctum. It can be said that Moosad headed the threaded while Pisharody headed the non threaded Ambalavasis.
Customs
Most 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.
A 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)
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.
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.
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 Da, 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.
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.)
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 “Yajnjopaveetam”, 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.]
Learning 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.
The ceremony associated with the end of formal education of Vedas in ‘Gurukulam’ or ‘Patasala’
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.
Samskaram – Rituals associated with funeral.
Sanchayanam – A function performed in the 4th day, after funeral.
Pindam – A function performed in the 11th day after funeral.
Bali
Ambalavasi Dominance
In Kerala till 1812 all the land was under the Namboodiris. Many of the Nairs were their tenants. The act passed by the British Dewan of Travancore, Colonel Munro, in 1812 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, 1812 that the Ambalavasi caste started dominating the various scenes of social and political life in Kerala.
See Also
Prominent Pushpakas
- Ikkanda Warrier - Prime Minister of Cochin
- Kunchan Nambiar - Inventor of the performing art called Thullal
- K.Karunakaran- Former chief minister of Kerala, Politician
- P.S Warrier
- Manju Warrier - Actress
- Divya Unni - Actress
- Kuttikrishna Marar
- Mani Madhava Chakyar - Koothu and Koodiyattam artist
