Pranam Nambudiri and nambudripad are different. All the gotra etc characters do apply to all brahmins and not only to Nambudiri only. Calling by mana in Malayalam, is same as calling by the village or house in tanjore and Coimbatore, Bihar, Punjab and Andhra Pradesh and Karnataka. Even Orissa has such characters. Grantham practice unique to Brahmins was also followed by the Nambudiri. They were adept in Atharva vadham and the black Magic or Tantra cult of black side. Wealth conscious once. Now as we have Iyer they too have added Nambudiri. Their literary contributions were within the closed circuits, hence kept away from PADs and Tulus and even TN their root. All Brahmins descended down only from the north and that travel along the river banks, shifted a clan as MunKudumi ( FRONT TUFT)Nambu+thiri and pin kudumi (BACK TUFT) as Chozhiyan. Simple history. PARASURAMA CAME WITH SISYAS HAS NO EVIDENCE, BUT THE VERSES STATE THAT PARASURAMAN WAS DRIVEN OUT SINGLY AS ACCEPTED ACCORDING TO HIS WISHES. Tanjore shift is recorded. Palakkad and Nambudiri have the mixed Malayalam, Sanskrit and Tamil words only because of that. Musical intonations are clan styles all over India. KR IRs 14821
On Sat, 14 Aug 2021 at 10:13, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > * NAMPOOTHIRIES PART 5 6 MURAJAPAM and the Role of Namboothiris- > Article prepared by: K. D. Nambudripad The "Murajapam" performed at > Thiruvananthapuram every six years was a famous ritual in which all > Namboothiris of Kerala with veda eligibility (Othanmaar) assemble and > continuously recite the entire Vedam in about two months. On the last day, > the Maharaja of Travancore enters the Padmanabhaswamy temple and offers 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 was started by the then King of Travancore, the > famous Marthaanda Varma to atone for the sins of war, such as killing and > other crimes in the battle field, through which he had expanded his > kingdom, as well as for the general security of his kingdom. In that > process, the Maharaja hoped to get the approval of the powerful Namboothiri > community for all his activities. It was also hoped that the spiritual > power of Lord Padmanabha would be enhanced through Murajapam. It > incidentally gave encouragement for Namboothiris for Veda recital. > Murajapam literally refers to the continuous chanting of Vedam from the > beginning to the end. All the authorised Namboothiris recite the Vedams in > its entirety in seven 8-day segments, completing it in 56 days. In addition > to reciting Vedams, it also includes chanting Manthrams, reciting > Sahasranaamam and performing Jalajapam. While Vedajapam and Manthrajapam > (Bhaagya sooktham, etc.) are performed on the several Mandapams inside the > temple Naalampalam between 6 and 9.30 after the morning Thevaaram, > Sahasranaamajapam is done between 2 and 3 in the afternoon in the outer > Sivelippuras. After the evening Thevaaram around 6.30, they all stand > knee-deep in water on the steps on all four sides of the "Padma theertham" > (the sacred tank adjoining the temple) and chant 108 times a particular 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 and Thrivedi Namboothiris for Vedajapam, and only Namboothiris are > authorised to do the various Japams. A couple of months before the start of > Murajapam, the Maharaja sends invitations through special palace couriers, > first to the two Vadhyaans of Thirunaavaaya and Thrissur (for overseeing of > Murajapam), Aazhvaancheri Thampraakkal (for his divine blessings), 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 the above, except Thampraakkal are > essential to be present at the Murajapam. All Namboothiris (with Vedic > eligibility - Othanmaar), Thiruvalla Desis and Mangalapuram Pottis are > authorised (chaarthu) to participate based on Vaidikan's recommendations or > after a nominal test. The Aadhyans among Namboothiris normally do not go to > any one's place unless specially invited.Moreover, they do not perform > Japam, Pooja and offerings to gods for others, and in return, receive > "Dakshina", "Daanam" or "Prathigraham". Therefore, they never attend > Murajapam. But in later years, quite recently, many among the Aadhyans > started being invited for some special reasons or obligations. Apparently, > from the time of Sree Moolam Maharaja, every Aadhyan who showed a desire to > see Murajapam was invited. They may have numbered around 100, do not have > any role in it and usually do not stay for the entire 56 days. The last > Murajapam is said to have been conducted in 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 accepted etymology of the > word Namboothiri. It means, the person who completes vedam is Namboothiri. > Namboothiri "completes" vedam as he studies and practices vedam and > performs the rituals, srouthakriyas (yagam) and other "Kriyas" (like > Shodasakriyakal, Nithyakarmam, Cremation, etc.) as prescribed in vedam. > This definition carries the message as to how important the vedam is to > Namboothiri community. There are a couple of other versions, especially > since the word 'Namboothiri' is not found anywhere in the literature prior > to the 17th century, by which time the spiritual deterioration of > Namboothiris had already begun, and some believe that such a meaning could > not have been assigned thereafter. A second version is that the word > 'Nambudheeran' a name given to the trusted advisors of the earlier Budhist > Kings became 'Namboothiri', who infact, had been advisors to Kerala Kings. > This has been rejected by most since Budhist influence had waned several > centuries earlier. A more plausible version is said to be: Nalpu -> Nanpu > -> Nampu (goodness) + Sree -> Thiri (Lakshmi) = Namputhiri, with the > changes confirming to Tamil or old Malayalam. It also conforms to other > names like Adithiri, Bhattathiri, Nambyathiri, etc. How to Identify a > Namboothiri ? A Namboothiri or Antharjanam (Namboothiri lady) can be > identified by asking him/her, 1. the name of his/her family by birth, 2. > the name of his/her mother's family, 3. in case of a married Namboothiri > woman, the name of her husband's family, which is also her's after > marriage. As a mark of respect, a Namboothiri wife does not utter the name > of her husband as well as husband's family name. Hence usually Namboothiris > do not pose this question directly to her. Also, someone standing nearby > has to answer this question. His/her name is given only the last preference > during self-introduction or while being introduced by others. Identity of a > Namboothiri Family: Generally, a Namboothiri family can be identified by > the following five parameters: a. The family name b. The Gothram, which the > family belongs to c. The Graamam, which the family originally belongs to d. > The Griham which is the original ancesteral family e. The Vedam, being > followed by the family Let us take these parameters one by one. a. The > family name: The concept of family name has already been discussed in the > previous section. A family name need not be unique. For example, there are > several families with the same name Moothedath Mana. In such case, the > place name, where the family is originated from, may precede the family > name, like Vadassery Moothedath Mana and Thalamunda Moothedath Mana. > Sometimes one may be known as Mana and the other, as Illam, in documents. > For example, there is Mangalath Mana and Mangalath Illam. While > documenting, the usage of the word Mana or Illam depends on the traditional > style followed by the respective Graamam to which the family originally > belongs to. Families from certain Graamams chose the word Mana while others > opted for the word Illam. For example, all families in Sukapuram Graamam > use only the word Mana in official documents. However, during conversation, > generally a Namboothiri refers to his family name as Illam only. b. The > Gothram to which it belongs: The Gothram name demonstrates the family's > traditional style of knowledge acquisition and expertise in ancient > theories. Based on the fact that cross-breeding of excellent but different > species yields better quality, marriage from a family belonging to the same > Gothram was and is still banned for Namboothiris. Looking from another > angle, marriage from the same Gothram has a better chance of generating > mentally retarded or physically handicapped children or at least children > of less intellectual capacity. Each Gothram has several sub-classes known > as Pravara. If by mistake, a boy marries a girl of same Gothram, he is not > allowed to have sex with her. He has to treat her like he treats his > mother. Common Gothrams and their Pravarams Gothrams 1. Bharadwaajam 2. > Kousikam 3. Vaatsam 4. Koundinyam 5. Kaasyapam 6. Vaasishtam 7. > Jaamadagnyam 8. Viswaamithram 9. Gouthamam 10.Athri > 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 more Gothrams > also exist among Namboothiris, as branches of the Gothrams listed above. > They are Kutsam, Mudgalam, Aamgirasam, Gaargyam, Naidruvam, Saandilyam, > Dhaananjayam, and Samkhyaayanam. (Click here for more details of Gothram > and Pravaram) c. The Graamam (Village) to which the family belongs: A > Graamam was like a village or a large settlement. (To know more about > Graamam (village) Click Here). Namboothiri families which migrated from > other Graamams were considered still affiliated to their 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 follow these > styles. Interestingly, lifestyles, rituals and rights vary from Graamam to > Graamam. Each Graamam had a Namboothiri administrative chief by name > Thampraakal. The Thampraakal of Sukapuram Graamam is Aazhvaancheri > Thampraakal, that of Karikkad Graamam is Kidangazhi Mana and that of > Peruvanam Graamam is Kirangat Mana, just to name a few. Under each > Thampraakal, there are two Vaidikans. One Vaidikan does "Karmam Vidhikal" > or prescribes and solves doubts on rituals to be performed by Namboothiris. > The other Vaidikan is for "Praayaschitham Vidhikal" or prescribing > rectification processes in case something goes wrong in ordinary life or > Vedic life. Since even the last expired member of Aazhvaancheri Mana led > more or less a perfect vedic life, they have become the only Thampraakal in > modern era. Other Thampraakals have lost their importance long age. With > kings no longer ruling Kerala, Graamams became officially irrelevant. Hence > Aazhvaancheri Thampraakal also lost their importance except that he is now > the head (Ooralan) of a few temples. (Aazhvaancheri Mana is situated near > Puthanathani in Malappuram district.) d. Griham: Some of the present day > Namboothiri families had different family names in the past. (Refer > "Classification" for examples). Hence, members of these families were and > are still banned from marrying each other, for obvious reasons. Several > other families are branches of single roots (ancestors). Only a very few > families like Chemmangad Mana (near Thrissur) still remain as single > entities with the original ancient family names. Yet another point of > concern as far as Griham is concerned, is the affiliation of a family to > another Griham. For example, Poomulli Mana adopted a boy from Mathur Griham > and thus got itself affiliated 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, as respective generations of > Mathur and Poomulli are to be considered themselves as siblings. Due to > lack of awareness of the original Griham name, several 'illegal' marriages > have occured in various Namboothiri families. After a specified number of > generations, a branch of family may perform the specified rituals, meant to > cut itself off from other branches or from the root. Modern medicine also > believes that after seven generations, it may not create major casualites. > e. Vedam: Each Namboothiri family is traditionally and strictly a follower > of only one of the three Vedams, namely, Rigvedam, Yajurvedam and > Saamavedam. (To know more about Vedam, Click Here). Followers of Rigvedam > are called Rigvedis. Two sub-divisions of Rigvedis are Kousheethakan and > Aswalaayanan. Followers of Yajurvedam are called Yajurvedis, with two > sub-divisions, Boudhaayanan and Baadhoolakan. There is no sub-division for > Saamavedis. Each of these five divisions has its own unique style of > performing certain or all rituals. Reference books, called "Chadangu > pusthakam", is available for each of these five sub-divisions. These books > clearly describe the step-by-step procedure to perform all kinds of rituals > like Shodasakriyakal (various rituals from birth to 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". Hence > sub-class level awareness on Vedic identity of the family is essential for > performing rituals by members of the family. I WILL CONTINUE IN NEXT > POSING. * > > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion on the web visit > https://groups.google.com/d/msgid/thatha_patty/852029504.328132.1628916178026%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/852029504.328132.1628916178026%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopyXLHJGEnP0DSLNbYWzZLQBS2P_QhHXfwqZoYWcY7nAg%40mail.gmail.com.
