The Namboothiris are the upper class Brahmins of Kerala, who consider themselves the most orthodox Brahmins in India. They perform Pooja in temples of Kerala. The unique thing about Namboothiris is that they follow the poorva mimamsa school of Hindu philosophy unlike uttara mimamsa or vedanta school followed by most of the South Indians.

Etymology

Namboothiri is said to be either derived from Nambu meaning sacred (in Prakruta Tenugu) and Thiri which is a suffix added to the names of certain upper castes in Kerala. Another view is that it is derived from Nam (Veda) and Poorayathi (who imparts).

Origins

Brahmins are supposed to have migrated from the North. However, it is unclear if all of them migrated after various South Indian kingdoms started taking shape. According to modern Keralite Historians, the period of the first arrival of Namboothiris in Kerala happened around the 5th-7th century AD after the fall of the first Chera Kingdom (which is debatable as there were Namboothiri Brahmin settlments in Kerala as early as the 2nd century BC as said in Sangam literature, Dandi’s story, etc.), and settled in 32 gramams (villages) throughout Kerala, may be called the original Namboothiris. Most of them live in central Kerala and a few, in north and south kerala.

At present, the only known migration (of Brahmins to Kerala) is that of Tulu Brahmins from the region of Tulu Nadu to North Malabar (or Kolathunadu as it was known then). The Tulu Braahmanans brought to North Kerala (today’s Kasaragod and Kannur Districts) during the 17th century, many of whom were resettled between today’s Kottayam and Trivandrum Districts, and the later immigrants from Tulu and Chola regions constitute the Saagara, Samudra, Thonnoorukaar, and Thukalasseri Bhattathiris. Many of them were known as Embraanthiris. Many of them have, for practical purposes assimilated into the original Namboothiri community - practising rituals in the Namboothiri style, considered as equals, and even called Namboothiris, especially after the Temple-Entry Proclamation of the Travancore king in early 1900s.

However, neither they nor those who retained the Embraanthiri and Potti surnames may participate in rituals along with original namboothiris. There is no ritual to convert others into Namboothiri community. So, practically, original namboothiris do not accept these namboothiris to participate in their ritual. Those Tulu Brahmins who are called Embranthiries still speak Tulu and are considered as Tulu Brahmins. Hovewer those Tulu Brahmins who carry the surname Potty are divided in to Malayalam speaking and Tulu speaking. The Malayalam speaking Potties are now considered Namboothiries but as secondary citizens. However there are very few Embranthiries who have assimiliated to Namboothiri community fully and are now considered equal to original Namboothiries.

Myth of origin

The Namboothiris’ own tradition holds that Parashuraaman recovered the land (of Kerala) from the sea and bestowed it upon them. The excavations made proves that Kerala was once under the sea as fossils of ancient marine animals were found from almost all parts of Kerala.

The belief of modern Historians that Namboothiries migrated to Kerala after 5th century is certainly wrong considering the fact that even in geographically separated (from Indian subcontinent) Sri Lanka there were Sanskrit influences as early as third century BCE.

When the Mauryan Emperor Asoka sent Buddhist missionaries to Sri Lanka around 275 BCE the capital of Sri Lanka was named Anuradhapura (See Mahavamsa). As it is sure that Sanskrit coexist with Aryan/Brahmin societies it can be considered that Sri Lanka was a Hindu land with Brahmins, Kshatriyas, Vaisyas and Sudras along with outcastes (Chandalas).

The King had established marriage relations with Asoka and the whole Kingdom was converted to Buddhism. Hinduism reappeared in the island only around 1,000 AD when Cholas conquered it and established the province of MummudiChola Mandalam (Jaffna Peninsula) and settled it with Hindu Tamilians.

The presence of Sanskrit-speaking Aryans in Sri Lanka as early as 275 BCE proves that in geographically connected Kerala too (with India) there were Namboothiri Brahmins as early as 275 BCE and that the Chera Kings of Kerala of the time were noble Kshatriyas and not Dravidians.

The Mauryan inscriptions mention the Cheras as Kerala Putras. This proves that Vedic religion predates Dravidian culture, Buddhism and Jainism and Communism in Kerala. The Christian Tradition of Kerala too confirms this as Syrian Catholics considers themselves descendants of those Namboothiries who were banished from Namboothiri community when they give food and shelter to St.Thomas (who was considered a Mlechcha by the orthodox Namboothiri community)the apostle of Christianity who came to India in AD 52. Namboothiries are mentioned in Sangam literature as early as 200 BCE (as said in Sangam literature, Dandi’s story).

The legend of Parasurama also exists amongst Brahmins of all India. He is worshiped in UP and Bihar by Bhumihar Brahmins and by Chitpawan Brahmins in Maharashtra. These Brahmin subcastes also hold that they are those Brahmins who were the followers of Bhagwan Parashuram or Parashuraaman or they were created by him. Hence it has to be seen as a myth not exclusive to Namboothiris and Kerala alone.

According to the Namboothiries, Parashuraaman uses his Parashu (Axe), to create new land for the Brahmins. This legend is also present in Kerala Mahatmyam (A sanskrit text which is a part of Brahmanda Purana) as also in Keralaolpathy in Malayalam. According to this, the land area of Kerala Lord Parashurama created was of 160 “Katams (a measure of area)” in area.

Since the Vedas hold that Kshatriyas are dependent on Brahmins and vice versa and that Kshatriyas’ prime duty is to protect the Brahmins and cows, Parashurama (Bhargava), the Great seer belonging to the line of the Saptarshi Bhrigu wanted a King to protect the Namboothiries he settled in Kerala.

Thus a Chera Prince who had surrendered to him was installed in the throne of Kerala, who made Mahodayapuram (Mezuris, as known to Romans) near Kodungallur his capital. The fact that the Namboothiries, who does not consider the Zamorin Rajah and the Maharajah of Travancore (who are Samanta Kshatriya) as Kshatriyas, considers Cheras as noble Kshatriyas proves that the Cheras were of Aryan-Kshatriya race and not Dravidians as said by modern historians. Also the Cheras are said to have helped the Pandavas in the MahaBharatha war in the Great Indian epic MahaBharata.

Namboothiries in Kerala

At a time when land was ruled by Kshatriyas and the world was over-populated by powerful Kshatriyas like KarthaVeerarjunah who have himself defeated the ten-headed Ravana of Lanka, and had him in chains; who could stop the waters of Holy Narmada with his thousand hands; the Brahmins of the world suffered.

These Kshatriyas who are bound to protect the interests of Brahmins and cows became arrogant and Dharma Dweshis (Dharma Hating) and started harming Brahmins. At that time Bramhanas worshiped the Lord Achyuta (Chyuti=destruction. Achyuta=death-less) who is Ajita (Invincible), who is both microcosm and macrocosm, who is dear to Brahmins, who is present everywhere (omnipresent, omnipotent and omniscient) fully. He who is present in all the infinite divisions of space of even a minute object as if all objects are made of him. He who appears as the Trimurthis, Lord Vishnu, Lord Shiva and Lord Bramha. He who is Ananta (infinite). He who is the body, the mind and the feeling of “I” or the self which is unique to living things known as the Atman (soul) of all beings. He who assumes numerous forms using Maya, yet fully aware of His nature of Self. He who is the creator of all sounds and so though cannot be heard or associated to a sound assumes a form using Maya and speak to devotees. He who cannot be associated to a name, yet assumes the divine form and assumes infinite names. He who cannot be seen, yet assumes many forms from human to animal (like a boar) to a huge ball of fire and light; that Divine Achyuta was born as Parashurama (Rama of the Axe) to sage Jamadagni to protect Brahmanas’ interests.

Parashuram; the slayer of Brahmin/Dharma hating Kshatriyas will challenge and fight the Kshatriyas. Since it is the Dharma (duty) of a Kshatriya to accept such a challenge and fight most of them did so and perished. Only few noble-hearted Kshatriyas did surrendered to Parashuram and since it is the Dharma of all beings to forgive those who seek assylum, Parashurama spared them.

Parashuram though a Brahmin who is not supposed to fight, kill or punish did this deed of massacre when he was provoked by Kartha Veerarjunah’s minister who stole Jamadagni’s cow. This dreadful deed resulted in great pain and misery for the whole Kshatriya race and Parashuram became a sinner as he himself violated the Brahmin Dharma. But this is unavoidable as this is always the result (misery, death in large numbers) of doing Adharma.

(This story is an eye-opener to the people of present Kali yuga who are sinful by not observing the Varna (like Brahmin, Kshatriya, Vysya, Sudra) and Ashrama (like Brahmacharya, Grihasthashrama, VanaPrastha and Sanyasa) Dharmas who may perhaps perish very soon due to the Great Floods and other Natural Calamities due to Climate Change and/or in the Great War which may happen sooner or later and only few noble souls will survive the Qayamat).

To shed his sins Parashuram performs penance (Tapasya). He came to know that the land of Kerala has been submerged in water and he throw his axe from Gokarnam and the axe fell at Kanyakumari and thus Kerala was born. This land owned by Parashuram was given to Namboothiri Brahmins as alms as it is always the best way to give alms to Brahmins to shed one’s sins.

He came to know that the land of Kerala has been submerged in water and he throw his axe from Gokarnam and the axe fell at Kanyakumari and thus Kerala was born . This land owned by Parashuram was given to Namboothiri Brahmins as alms as it is always the best way to give alms to Brahmins to shed one’s sins.

Parashurama settled the new land with Brahmins. The land from Gokarna in the north to the River Chandragiri Puzha in modern Kasargod District of north Kerala is Tulu Nad where Lord Parasurama established 32 villages. And south of Chandragiri river he established another 32 villages which are normally referred to as Namboothiri Gramams or villages.

Although there are 32 Namboothiri villages spanning from Kasargod in north Kerala to the south, all the important Namboothiri villages both in number of Namboothiri population and importance with respect to Veda prominence and the like are located between river ChandragiriPuzha (Kasargod District) and River Karivannoor Puzha just south of Cherpu in Thrissur District.

The Namboothiri Gramams between these two rivers are ten in number. They are Perinchellur (Taliparamba), Payyannur, Alathur, Panniyur (Anakkara, Palghat District), Karikatt (Manjery) and Sukapuram (Edappal); both in Malappuram District, Perumanam or Peruvanam (Cherpu) in Thrissur District and three more. The other 22 Gramams are located in southern parts of Thrissur District and Southern Districts of Kerala.

More On Namboothiri Settlements

Parashurama, the slayer of Dharma Dweshi Kshatriyas; the disciple of the Lord of the Lords’ (Shiva) established 108 Shiva Temples and 108 Durga Temples (for instance Cherpu Bhagavathy Temple) throughout Kerala. In every Grama, he established a Temple which the people of that Grama considered as Grama Kshetra (Village Temple).

Also every Grama has a diety who is considered Grama Paradevata (Instance-Perumanam Shiva temple as Grama Temple and Thiruvllakkavu Sastha as Grama Paradevata of Perumanam-Cherpu). Of all Namboothiri Gramams, the most important ones are Perinchellur; considered to be the first Namboothiri Grama established by Parashurama, The Panniyur Grama, The Perumanam Grama and the Sukapuram Grama (in the order of their importance). The Taliparamba (Perinchellur) temple and Panniyur temple is important to all Namboothiries and not just to the Namboothiries of the respective Gramas.

Vedic Sacrifices need Ritwiks from all the three Vedas and only in Perinchellur, Panniyur and Perumanam there were all the three Vedic people. The Samavedic Namboothiries of today belonging to Panjaal and Kottayam were originally from Panniyur and Perinchellur (Taliparamba).

Today the Namboothiri Gramams with a tradition of Vedic Sacrifices (Yajna-Yaaga) are Perumanam, Perinchellur, Sukapuram and Irinjalakuda Namboothiri Gramam of Thrissur District. Once there were three thousand Namboodiri families in both Panniyur and Perinchellur; thousand each belonging to Yajur, Rig and Sama Vedaas. But today there is only about 200 Illams (Families) in Perinchellur who are mostly Yajur Vedi and about 30 families in Panniyur who are all Veda-less. The Sukapuram grew at the cost of Panniyur when the latter was destroyed. Today however Perumanam Gramam is the biggest Namboothiri village with about 300 families (mostly Yajur Vedis and few Rig Vedis too).

Every Grama has a Head Man who is known as the Tambrakkal, and used to have two Vydika families (Vydikan is one who perform Yaaga as Yajamana). Besides there are Oykkan families who are well- versed in Vedas and teach Vedas to Brahmacharis and Smartha (Smarthan) families who play a role in excommunicating (Banish from community) fellow Namboothiries who have violated the Dharma Sootra rules.

However it is the Vydikan who is the final authority in matters of Shodasa rituals, daily rituals and other Brahminic and Vedic rituals. After Tambrakkal it is the Vydikan who is the most respected among Namboothiries. The head of all Tambrakkals of all Gramas (villages) is the Kurumathur Naickar (The Tambrakkal of Perinchellur (Taliparamba) village.