NAMPOOTHIRIES PART 5
6 MURAJAPAMand the Role of Namboothiris- Articleprepared by: K. D.
Nambudripad
The"Murajapam" performed at Thiruvananthapuram every six years was afamous
ritual in which all Namboothiris of Kerala with veda eligibility(Othanmaar)
assemble and continuouslyrecite the entire Vedam in about two months.
On thelast day, the Maharaja of Travancore enters the Padmanabhaswamy temple
andoffers a male elephant to the Lord (this is called "natayiruthal"),as a
token of appreciation for the successful completion of Murajapam.
It is believed that the Murajapam ritual wasstarted by the then King of
Travancore, the famous Marthaanda Varma to atonefor the sins of war, such as
killing and othercrimes in the battle field, through which he had expanded his
kingdom, as wellas for the general security of his kingdom. In that process,
the Maharaja hopedto get the approval of the powerful Namboothiri community for
all hisactivities. It was also hoped that the spiritual power of Lord
Padmanabha wouldbe enhanced through Murajapam. It incidentally gave
encouragement forNamboothiris for Veda recital.
Murajapam literally refers to the continuouschanting of Vedam from the
beginning to the end. All the authorisedNamboothiris recite the Vedams in its
entirety in seven 8-day segments,completing it in 56 days.
In addition to reciting Vedams, it also includeschanting Manthrams, reciting
Sahasranaamam and performing Jalajapam.While Vedajapam and Manthrajapam
(Bhaagya sooktham, etc.) are performed on theseveral Mandapams inside the
temple Naalampalam between 6 and 9.30 after themorning Thevaaram,
Sahasranaamajapamis done between 2 and 3 in the afternoon in the outer
Sivelippuras.
After theevening Thevaaram around 6.30, they all stand knee-deep in water on
the stepson all four sides of the "Padmatheertham" (the sacred tank adjoining
the temple) and chant 108 times aparticular Rik from the Rigvedam seeking for
the destruction of enemies.
During the three occasions (Vedajapam,Sahasranaamajapam and Jalajapam) the
Maharaja graces the place,circum-ambulates and bows to them. It is not uncommon
to have Dwivedi andThrivedi Namboothiris for Vedajapam, and only Namboothiris
are authorised to dothe various Japams.
A coupleof months before the start of Murajapam, the Maharaja sends invitations
through special palacecouriers, first to the two Vadhyaans of Thirunaavaaya and
Thrissur (foroverseeing of Murajapam), Aazhvaancheri Thampraakkal (for his
divineblessings), the six Vaidikans - Pandal, Cherumukku, Kaplingat,
Perumpadappu,Kaimukku and Thekkat - (who are authorised to make on-the-spot
procedural decisions),and Thekkedath Bhattathiri (for performing the
Kutikkuneer Veezhthal,representing the Maharaja).
All theabove, except Thampraakkal are essential to be present at the Murajapam.
AllNamboothiris (with Vedic eligibility - Othanmaar), Thiruvalla Desis and
Mangalapuram Pottis areauthorised (chaarthu) to participate based on Vaidikan's
recommendations orafter a nominal test.
The Aadhyansamong Namboothiris normally do not go to any one's place unless
speciallyinvited.Moreover, they do not perform Japam, Pooja and offerings to
gods forothers, and in return, receive "Dakshina", "Daanam" or"Prathigraham".
Therefore,they never attend Murajapam. But in later years, quite recently, many
among theAadhyans started being invited for some special reasons or
obligations. Apparently, from the time ofSree Moolam Maharaja, every Aadhyan
who showed a desire to see Murajapam wasinvited. They may have numbered around
100, do not have any role init and usually do not stay for the entire 56 days.
The last Murajapam is said to have been conductedin the year 1111 (ME)
Reference: "Ente Smaranakal" -Vol.3, by Kanipayyur Sankaran Nambudiripad,
Panchangam Press, Kunnamkulam.
7 About Namboothiris
Definition:"Nam (vedam) poorayithi Namboothiri" is the commonly
acceptedetymology of the word Namboothiri. It means, the person who completes
vedam is Namboothiri.
Namboothiri"completes" vedam as he studies and practices vedam and performs
therituals, srouthakriyas (yagam) and other "Kriyas" (likeShodasakriyakal,
Nithyakarmam, Cremation, etc.) as prescribed in vedam.
This definition carries the message as to howimportant the vedam is to
Namboothiri community.
There area couple of other versions, especially since the word 'Namboothiri' is
notfound anywhere in the literature prior to the 17th century, by which time
thespiritual deterioration of Namboothiris had already begun, and some
believethat such a meaning could not have been assigned thereafter.
A second version is that the word 'Nambudheeran' aname given to the trusted
advisors of the earlier Budhist Kings became'Namboothiri', who infact, had
beenadvisors to Kerala Kings. This has been rejected bymost since Budhist
influence had waned several centuries earlier.
A moreplausible version is said to be: Nalpu -> Nanpu -> Nampu (goodness) +Sree
-> Thiri (Lakshmi) = Namputhiri, with the changes confirming to Tamilor old
Malayalam. It also conforms to other names like Adithiri,
Bhattathiri,Nambyathiri, etc.
How to Identify a Namboothiri ? A Namboothiri orAntharjanam (Namboothiri lady)
can be identified by asking him/her,
1. thename of his/her family by birth, 2. the name of his/her mother's family,
3. incase of a married Namboothiri woman, the name of her husband's family,
which is also her's aftermarriage.
As a markof respect, a Namboothiri wife does not utter the name of her husband
as wellas husband's family name. Hence usually Namboothiris do not pose this
questiondirectly to her. Also,someone standing nearby has to answer this
question.
His/hername is given only the last preference during self-introduction or while
beingintroduced by others.
Identityof a Namboothiri Family: Generally, a Namboothiri family can be
identified bythe following five parameters:
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a. The family name
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b. The Gothram, which the family belongs to
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c. The Graamam, which the family originally belongs to
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d. The Griham which is the original ancesteral family
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e. The Vedam, being followed by the family
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Let us take these parameters one by one.
a. Thefamily name: The concept of family name has already been discussed in
theprevious section.
A familyname need not be unique. For example, there are several families with
the samename Moothedath Mana. In such case, the place name, where the family
isoriginated from, may precede the family name, like Vadassery Moothedath Mana
and ThalamundaMoothedath Mana. Sometimes one may be known as Mana and the
other, as Illam, indocuments. For example, there is Mangalath Mana and
Mangalath Illam.
Whiledocumenting, the usage of the word Mana or Illam depends on the
traditionalstyle followed by the respective Graamam to which the family
originally belongsto. Families from certainGraamams chose the word Mana while
others opted for the word Illam.For example, all families in Sukapuram Graamam
use only the word Mana inofficial documents. However, duringconversation,
generally a Namboothiri refers to his family name as Illam only.
b. The Gothram to which it belongs: The Gothramname demonstrates the
family'straditional style of knowledge acquisition and expertise in ancient
theories.Based on the fact that cross-breeding of excellent but different
species yieldsbetter quality, marriagefrom a family belonging to the same
Gothram was and is still banned forNamboothiris.
Lookingfrom another angle, marriagefrom the same Gothram has a better chance of
generating mentally retarded orphysically handicapped children or at least
children of less intellectualcapacity. Each Gothram has several sub-classes
known as Pravara.
If by mistake, a boy marries a girl of sameGothram, he is not allowed to have
sex withher. He has to treat her like he treats his mother.
CommonGothrams and their Pravarams
Gothrams
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1. Bharadwaajam
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2. Kousikam
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3. Vaatsam
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4. Koundinyam
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5. Kaasyapam
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6. Vaasishtam
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7. Jaamadagnyam
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8. Viswaamithram
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9. Gouthamam
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10.Athri
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Pravarams
: Amgirasam, Bhaarhaspathyam,Bharadwaajam
: Viswaamithram,Akhamarshanam, Kousikam
: Bhaargavam, Chyavanam,Aapthavaanam, Ourvam, Jaamadagnyam
: Vaasishtam, Maithraavarunam,Koundinyam
: Kaasyapam, Aavatsaaram,Naidruvam
: Vaasishtam, Indrapradamam,Aabharaswath
: Bhaargavam, Chyavanam,Aapthavaanam, Ourvam, Jaamadagnyam
: Viswaamithram, Devaraatham,Oudalam
: Amgirasam, Aayasyam,Gouthamam
: Aathreyam, Archanaanasam,Syavaaswam
Eight moreGothrams also exist among Namboothiris, as branches of the Gothrams
listedabove. They are Kutsam, Mudgalam, Aamgirasam, Gaargyam, Naidruvam,
Saandilyam,Dhaananjayam, and Samkhyaayanam. (Click here for more details of
Gothram andPravaram)
c. The Graamam (Village) to which the familybelongs: A Graamam was like a
villageor a large settlement. (To know more about Graamam (village) Click
Here).
Namboothirifamilies which migrated from other Graamams were considered still
affiliated totheir original Graamam. For example, the Karuthedath Mana in
Kudamaaloor,Kottayam (Kumaraanalloor Graamam), had originally migrated from
Sukapuram Graamam.This Mana is still considered affiliated to Sukapuram Graamam
and must followthese styles. Interestingly, lifestyles, rituals and rights vary
from Graamamto Graamam. Each Graamamhad a Namboothiri administrative chief by
name Thampraakal. The Thampraakal ofSukapuram Graamam is Aazhvaancheri
Thampraakal, that of Karikkad Graamamis Kidangazhi Mana and that of Peruvanam
Graamam is Kirangat Mana, just to namea few. Under each Thampraakal, there are
two Vaidikans.
One Vaidikan does "Karmam Vidhikal" orprescribes and solvesdoubts on rituals to
be performed by Namboothiris. The other Vaidikan is for"Praayaschitham
Vidhikal" or prescribing rectification processes incase something goes wrong in
ordinary life or Vedic life.
Since eventhe last expired member of Aazhvaancheri Mana led more or less a
perfect vediclife, they have become the only Thampraakal in modern era.
OtherThampraakals have lost their importance long age. With kings no longer
rulingKerala, Graamams became officially irrelevant. Hence Aazhvaancheri
Thampraakalalso lost their importance except that he is now the head (Ooralan)
of a fewtemples. (Aazhvaancheri Mana is situated near Puthanathani in
Malappuramdistrict.)
d. Griham: Some of the present day Namboothirifamilies had different family
namesin the past. (Refer "Classification" for examples). Hence, members ofthese
families were and are still banned from marrying each other, for
obviousreasons. Several other families are branches of single roots
(ancestors). Onlya very few families like Chemmangad Mana (near Thrissur) still
remain as singleentities with the original ancient family names. Yet another
point of concernas far as Griham is concerned, is the affiliation of a family
to anotherGriham.
Forexample, Poomulli Mana adopted a boy from Mathur Griham and thus got
itselfaffiliated to Mathur Griham, a member of "Ashtagrihathil Aadhyan"(elite
group of 8 families). But Mathur Griham still exists as Mathur Mana.
Obviously,marriages between Mathur and Poomulli were and are still not allowed,
asrespective generations of Mathur and Poomulli are to be considered
themselvesas siblings. Due to lack of awareness of the original Griham name,
several'illegal' marriages have occured in various Namboothiri families.
After aspecified number of generations, a branch of family may perform the
specifiedrituals, meant to cut itself off from other branches or from the root.
Modern medicine also believes thatafter seven generations, it may not create
major casualites.
e. Vedam: EachNamboothiri family is traditionally and strictly a follower of
only one of the three Vedams, namely,Rigvedam, Yajurvedam and Saamavedam. (To
knowmore about Vedam, Click Here).
Followers of Rigvedam are called Rigvedis. Twosub-divisions of Rigvedis
areKousheethakan and Aswalaayanan.
Followers of Yajurvedam are called Yajurvedis,with two sub-divisions,
Boudhaayananand Baadhoolakan.
There is no sub-division for Saamavedis. Each ofthese five divisions has its
own uniquestyle of performing certain or all rituals.
Referencebooks, called "Chadangu pusthakam", is available for each of thesefive
sub-divisions. These books clearly describe the step-by-step procedure
toperform all kinds of rituals like Shodasakriyakal (various rituals from
birthto death), Samskaaram (cremation), etc. (To know more about these
rituals,Click Here). For example, Kousheethakan Namboothiris refer the
book"Kousheethakan Chadangu", Aaswalaayanan Namboothiris refer"Pakazhiyan
Chadangu", and Boudhaayanan Namboothiris refer the book"Boudhaayanan Chadangu".
Hencesub-class level awareness on Vedic identity of the family is essential
forperforming rituals by members of the family.
I WILL CONTINUE IN NEXT POSING.
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