Ambalavasis
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Pushpakas, commonly known as Ambalavasi 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 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. 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.
Subcastes
Pushpaka Brahmins (Ambalavasis) include various subcastes within itself. They encompasses surnames like Chakyar, Nambiar, Unni, Nambeesan, Ilayathu, Muttatu, Warrier, Marayar (Marar), Poduval, 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, Muttatu,Nambidi,Chakyar, Unni and Nambeesan wear the sacred thread "Yajñopaveetam"(Poonool). 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 Moosad 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 Moosad headed the threaded while Pisharody headed the non threaded Ambalavasis.
Gotras
Of the various subcastes the Yajñopaveetadhari Pushpaka Brahmins (Sacred-thread wearing Pushpaka Brahmins) like Unnis,Nambeesans, Moosad 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.
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 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.
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.
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. 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.
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.
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 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.
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.)
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.]
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.
Samāvartanam (Snanam)
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.
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.
Bali
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.
See also
Prominent Pushpakas
- 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
- Neralathu Rama Poduval - sopanam artist, recipient of kendra sahitya akademi award
- Manju Warrier - Actress
- Divya Unni - Actress
- Kuttikrishna Marar
