Q-2. What is the origin of the name Embranthiri? Does it exclusively apply to Brahmins from South Kanara settled in Kerala? (Nikhil Rao, Software Engineer, USA)
Ans: In the 8th century AD, as per the request from King Udayavarma Raja of Kolathunaad (a small ancient kingdom in north Kerala), King Mayooravarman of Gokarnam sent 237 Tulu Brahmanan families to Kolathunaad. These family members performed “Hiranyagarbha” and converted themselves to Malayalam Brahmanans. They had settled in Arathil, Cheruthaazham, Pilathara and Chirakkal. All these places are in and around one of the strongest Namboothiri Graamams (villages) of those days, Perinchelloor (near today’s Taliparamba in Kannur district in north Kerala).
Later, 257 Tulu Brahmanan families also migrated to these areas. In Kerala, the former 237 families are known as “Saagara” Brahmanans and the latter 257 families, “Samudra” Brahmanans. Both are generally known by the name Embranthiris. All are Sivollis and Yajurvedis (Boudhaayanan), and are Maadhwa followers.
Later, due to shortage of Temple priests in Travancore (Thiruvithankoor, south Kerala) their king brought 143 of these (237 + 257) families to Thiruvalla (a place still existing near Kottayam in south Kerala). Another reason for bringing these families was that, during those days, Travancore did not have Namboothiris with Vedic rights while central and north Kerala had Namboothiris with all the rights (see the article “Classification of Namboothiris” for more details on rights).
Some of the original Namboothiris of south Kerala (Travancore) are called Potty. For instance, the families by name Thillathil Potty (Thiruvalla), Maaraassery Potty, and Koovakkara Potty (both at Thiruvanantha-puram), are some of the original Namboothiris of south Kerala. The 143 Embranthiri families also changed their surname to Potty. That is why the surname “Embranthiri” is rare in south Kerala.
Later, more Tulu Brahmanans migrated to Kerala but they neither converted themselves to Namboothiris nor removed Tulu culture from their daily life. They still speak Tulu at home. Some of them, later migrated back to their motherland.
Moreover, several other Karnataka Brahmanans also migrated to Kerala, for instance, the Karnataka Brahmanans of Tripunithura, Chottanikkara and Paravoor (to name a few). They still speak Kannada and not Tulu and are followers of Sankaraacharya of Sringeri.(and not Maadhawaachaarya).
Embranthiris also do not follow Maadhawaachaarya. Namboothiris do not accept any Aachaarya. They follow only a written document of the Vedic life style of Brahmanans.
Q-3. I think, the greatest contribution to the Namboothiri community is that of Sri Aadi Sankaraacharya. It should be prominently displayed in your website. I have a question: I being a Maadhwa Brahmanan, follow Dvaitha (Sri Maadhavaachaarya). Which philosophy does Namboothiris follow? (V Prasanna Krishna, Systems Analyst, USA)
Ans: Namboothiris also follow Dvaitha but not a follower of any saint like Maadhavaachaarya or Sankaraachaarya. Namboothiris, from time immemorial, believed in “Poorva Meemamsa” and “Karma Sidhaantha”. Due to this, Namboothiris always gave importance to performing “Yaagam” and practising “Bhattavruthi” (knowledge acquisition) rather than following a single Aachaarya. The strong belief in “Karma Sidhaantha” is also the basis for the functional classification of Namboothiris. (see the article “Classification of Namboothiris”). Even Sankaraachaarya himself taught Namboothiris not to blindly follow a single personality. This can be clearly seen in everything.
Every Brahmanan community follows a “Smruthy”. Namboothiris follow Manusmruthi (written by the famous saint, Manu), but not as a whole. For example, Namboothiris do not accept Manu’s concept of “Niyogam” (accepting elder brother’s widow as own wife), nor the concept of taking away the rights of women once they become widows. Namboothiri widows do not have to remove hair. They are allowed to participate in rituals. They can even perform “Sraadham” of their parents and grandparents (see the article “Cremation”) and the special ritual “Nedikkal” in the central quadrangle of the house during “Kudiveppu” (see the paragraph “Kudiveppu” in the article “Shodasakriyakal”).
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Q-13. Thurston [Caste and Tribes of Southern India (1909), 5:153-154] says: “I (N. Subramani Aiyar, Thurston’s informant) have come across Namboothiris who have referred to traditions in their families regarding villages on the east coast (i.e., Tamil Nadu) whence their ancestors originally came and the sub-divisions of the Smartha caste, Vadama, Brihacharanam, Ashtashasram, Sanketi, etc. to which they belonged. Even to this day, an eastcoast Brahmanan of the Vadadesathu Vadama caste has to pour water into the hands of a Namboothiri Samnyasi as part of the latter’s breakfast ritual. (Prof. Mahadevan, Howard University, USA) Ans: Thurston was the head of census department of Madras State and Subramani Iyer, that of Travancore State. Some Namboothiris believe that “Badhoolaka Yajurvedi Namboothiris” came from Kaveri / Godavari basin while some others believe that they came from “Ahischchatram” (Panchaala Raajyam in the present UP) or Brigukachcham (Sourastram). Namboothiris belonging to Karikkad Graamam (see “Settlement”) believe that their ancestors came from “Ekachakra”. The Bhargava Gothra Namboothiri families believe that they came from Brigukachcham (Gujarat). Those who trace their origin to eastcoast of India are either Badhoolakans or Boudhaayanans. I have no more details.
It is not essential that a Vadama Desa Brahmanan should pour water into the hands (“Kutikkuneer Vizhthal”) of Namboothiri Samnyasi before Bhiksha (food). A Gruhastha Namboothiri (Namboothiri after Samaavarthanam and marriage) or a Namboothiri Brahmachaari (Namboothiri after Upanayanam and before Samaavarthanam) is the right choice to pour water. A Snaathaka Namboothiri (Namboothiri after Samaavarthanam and before marriage) cannot pour water into the hands for “Kutikkuneer” of Samnyasis. He cannot even reside in “Aasramam” where a Namboothiri Samnyasi resides. A Snaathaka Namboothiri is “Aasrama Baahya”. Due to scarcity of these two types of Namboothiris, it was decided to accept Vadama Brahmanan. Vadama Brahmanan has a peculiarity that Samaavarthanam is done only just before marriage and hence they continue to be Brahmachaaris till marriage, and hence called “Kutty Pattar” (Kutty=boy and Pattar=Tamil Brahmanan). (Even if he is an aged unmarried Vadama Braahmanan, he is referred to as Kutty Pattar).
Q-11. Is the demographic ratio (among Namboothiris with Othu) of Rgvedis-Yajurvedis-Samavedis :: 35%-50%-1/8%, given in Staal, NVR:36, final? Has there been a subsequent census taken? (Prof. Mahadevan, Howard University, USA)
Ans: This ratio holds good for Namboothiris belonging to the first 5 classes (of the 10 classes) given in the article “Classification” in namboothiri.com. When others (6 to 10) are included, it might change. No census has been taken subsequently in this regard.