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Home > Temples of Kerala >Priesthood class of kerala Priesthood class of keralaAs stated earlier the prie.sts fall under Brahmins and non-Brahmins. Of these, the Brahmin priests belong to various sects based on the mode of conducting rituals, ie, based on thanthra and manthra. Thaanthric system in its entity is followed by Malayala Brahmins while vedic manthras pre-dominate in the rituals of Paradesa Brahmins (Brahmins belonging to places outside the state). The word Parades a Brahmins often used in earlier Gazetteers and Manuals does not have much relevance now, since these Brahmins have been living in the State for centuries. Therefore, it is better to classify them based on their duties as those who follow Malayaala-thanthra and Paradesa-thanthra. In majority of temples Malayaala-thanthra is followed at present, generally based on popular thaanthric texts like Thanthra Samucchaya, Sesha Samucchaya, Kuzhikkatt paccha etc. However, the Tharananallur Thanthris, who were among the twelve important thaanthric families entrusted with the thaanthric system in Kerala in ancient days by Lord Parasurama, follow the Thaanthric text known as Anushtaana granthham or ParaSurama paddhathi which is different from the popular thaanthrictexts mentioned above. The non-Malayaala Brahmins or Paradesa-Brahmins include those Brahmins whose mother tongue is Tamil, Kanarese, Thulu, Konkani, Telugu or Marathi and they might have immigrated into Kerala at one period or the other. Of these, as a priesthood class the contributions of Telugu and Marathi Brahmins are insignificant. It is more appropriate to classify those who follow Paradesa-thanthra as those falling under different sects of Smaarthas, Madhvas, and Vaishnavas (inclusive of both Vadagalis or Northerners and Thengalis or southerners). Among Smaarth of Tamil Brahmins Vadama sub-section claims to be superior to all other classes. The kanrese speaking Karnataka Brahmins fall under Smaartha and Madhva divisions. The Thu!u speaking Brahmins form a separate stock and they mostly hail from north of Neeleswaram river, particularly in areas around Uduppi in Dakshin Kannad district of karataka. It is seen that some of the Paradesa-Briihmins now follow even the pooja system and the consecration of idols based on the Malayaala-thanthra. Since Malayaala-thanthra has a predominance over other modes of worship in Kerala, the details of those families who follow this system deserve special consideration. Based on Kerala Maahaathmyam and Keralolpatthi William Logan states that 64 graamams were established by Lord Parasurama, of which 20 belong to North Thulunaad (North Kanara), 12 in south Thulunaad (South Kanara) and the rest in Malabar district and Cochin and Tnivancore states. As the present Kerala includes southern portion of South Thulunaad it is essential to include three graamams (Ananthapura, Kannapuram and Kumaramangalam) in the list of graamams of Kerala, thus raising the total number to 35. Logan gives list of names of 31 graamams out of 32 as the name of one graamam was probably not available. It is noted that Logan has also not mentioned about Kuzhoor and Peruvanam graamams. If they are also included there are 36 graamams160 in Kerala. All graamams had graama-kshethras. An attempt was made to locate these graama-kshethras (or graamas) and they are given as Annexure III. As per this Annexure of the 36 graamams 30 are identifiable, 4 partially identifiable and 2 are non-identifiable. The Brahmins who came to Kerala and settled here centuries ago, as part of Aryanization, are known as Malayala-Brahmins. They include Embranthiris, Namboothiris and Pottis. In the Travancore State Manual it is indicated that 32 graamams established by Lord Parasurama are situated to the north ofPerumpuzha (Payyannur or Kavvayi river) the inhabitants of which are known as Embrans; the Brahmins inhabiting the villages from Perinchellur (Taliparamba), which is south of Perumpuzha to Ambalapuzha are known as Namboothiris while those occupying the villages to the south of Ambalapuzha are called Pottis. Thus, the general geographical boundaries of these priesthood class can.be taken as north of Perumpuzha for Embranthiris, between Perumpuzha and Meenachil river for Namboothiris and south of it for Pottis. There is an account about the settlement of Embnmthiris. It states that in 792 A.D. King Udaya Varman of Mooshika dynasty brought 237 Brahmin families from the agrahaaras of Gunavantham, Deepavarthagam and Idukunjam and settled them at Kolathunad particularly at the Cheruthaazham and north of it and assigned to them the title of Embranthiri. Their mother tongue is generally Thulu. William Logan describes the Namboothiris as Vedic Brahmins and bulk of them follow either Rg-Veda or Yajur- Veda while very few follow the Saama-Veda and some are excluded from studying the Vedas altogether. According to Dr. Gundert the word Nambuthiri is derived from nambuka (to confide) and thiri (office,dignity) which means a confidential advisor and trusty friend of Rajas. Perhaps the title Namboothiri, according to Sabda Thaaravali, might have come from Nam vedam poorayantheethi Namboothiri) ie, a person who has done adhyaayaaa in six Vedanyaas (Siksha, Vyaakaran.a, Niruktha, Jyothisha, Meemamsa, Artthhasaasthra). It denotes a person exclusively meant for Vedic studies. (But oflate it denotes a name of a higher caste of Malayaala-Brahmins). Thus Namboothiris can be uped as Vedic and non-Vedic. Under the Vedic come the Aazhuvanchery Thambrkals, Namboothirippads (also known as Adhyas) etc and Visishtas (Karmi and performers of Yaagas like Agnihothri, Akkithiri, Somathiris, etc). The non-vedic or aamanya includes physicians, Saasthrangakkars, Gramanic etc who generally perform religious services in temples and practice manthravaada. The family of Aazhuvaan hery Thambrakkals claims that Lord Narayana appeared in person to one of their forefathers who conducted 99 yaagas and thereafter they retain the title of Nethra-Niirayana which implies he who has seen Narayana with his own eyes. As indicated earlier there are many temples in Kera!a where the priesthood class is drawn from non-Brahmins. There are many temples where the hill tribes have a hierarchy of deities and spirits like the Sun, ancestor spirits, village deities, hunting-deities and Tramp-spirits apart from worshiI\ping Saastha, Subramanya etc. Their mode of worship is peculiar and not based on any Saasthra, but the purpose is limited to obtaining those things which are required for their existence. Generally the priest is the headman of the tribe, but there are some oracles among them who have a say in the rites. But none of them is seen, to have any educational and thaanthric background. In several parts of the state there are temples belonging to Nairs, Ezhavas (Thiyyas), Vaathis, Pulayas, Chettis, Vellalas, Aasaris etc and they do pooja according to their own tradition. Of late irrespective of caste all Hindus go to such temples, provided they experience the blessings of the deity installed therein. In short, the priesthood of Hindus cover a wide spectrum of the society in Kerala without any inhibitions of rigid caste restrictions. The disciples of Sankara Bhagavadpada Aacharya (popularly known as Adi Sankara) established four maths in Kerala, all at Thrissur viz. (1) the Thekke math founded by Padmapaada (2) the Itayil math by Thotaka (3) the Natuvil math by Sureswara and (4) the Vatakke math by Hasthamalaka. All these are vedic centres of learning. Of these the Vatakke math still continues to preserve the ancient glory and imparts training in Rg-Veda. The pupils are taught the samhitha by rote with correct swara and sambradaaya-along with other academic courses of general curriculum of schools. Those students who desire to have advanced studies after successfully completing veda-samhitha are trained in other embellishments of vedic recitations like padapata, krama, pada, jata and rathha It is very pertinent to point out here that understanding of the importance and spirit of Veda-manthras as well as various rituals utilising veda-manthras still remain outside the scope of the maths. This can be achieved only if proper training is given based on Brahmans, Aaranyakas, Upanishads, Srouthas and Saasthras and Prayoga scriptures. Though some attempt has been made to revive Rg-Veda, the importance given to Yajur-Veda and Saama-Veda is deplorable. The Thrissur Brahmaswa mathm and Thirunaavaya Brahmaswa ma!hm give some training in Saama-Veda and Yajur-Veda but not to the desired level. In respect of Yajur- Veda the Veda Paathasaala at Irinjalakuda deserves special mention. But the plight of Saama- Vedics is still worse. The teaching of Saama- Veda of Kerala tradition (Jaimeeneeya-saakha) is restricted to two families; one at Paanjai (in Thalappilly taluk of Thrissur district) and the other at Kitangoor (in Meenachil taluk of Kottayam district) of which there are only two persons who know this and both of them are very old ie. in their eighties. About hundred years back an institution called Veaa-Saasthra-Pathaiaala was established at Thekke Graamam in Chittur of Pailakkad district. Later it was taken over by the Cochin Devaswom Board which converted it into a Sanskrit High School. For the last ten years there is none to teach Vedas in this school. Of late a private institution has come up in the village to teach Veaas to young children. At Kalpathhi Graamam in Palakkad town and also at Trivandrum there are similar institutions. There is a veda-Paathasaala attached to the Madhur temple (kasaragod) where Rg-veda and Yajur-Veda are taught besides Sanskrit. In this context it may be mentioned that it is high time that something is done to rectify this great set-back in the Vedic tradition in order to restore its lost glory. The newly established Sanskrit University at KaIadi can take some concrete steps to encourage such studies by providing them financial help and by giving recognition to their courses, besides job opportunities. The discussion on priesthood will not be exhaustive unless the role of the religious maths is briefly narrated. There are several maths or asramams in the state. Some of them are owned by individuals while others are govemed by Trusts or organised bodies like Sree Sankara Math, Gousla Saaraswatha Math, Sree Ramakrishanaa Math, Sarada Math, Sivagiri Math, Sree Abhedaganda Aasrama, Chinmaya Mission, Sathya Sai Sangh, Nithyananda Aasrama, Matha Amritagandamayi Mission, Aathurasrama, Sree Rama Dasa Mission, Jnanananda Aasrama, Sadananda Aasrama, Subhananda Aasrama, Aadhyaathma Chinthaalaya, Saanthigiri, Aasrma etc besides a number of Sabha maths and Gurukulams. The list given above is not exhaustive but only illustrative. Service to humanity and mental emancipation of the devotee must be the motto of every math as God lives in every individual. The objectives of some of the new maths are questionable especially when they seriously indulge in collecting money and run commercial institutions rather than disseminating knowledge of the pure Self. The Vairaghya sathakam (verse 31) declares the qualities of a Guru thus. "In wealth is the fear of poverty, in knowledge is fear of ignorance, in beauty the fear of age, in fame the fear of backbiting, in success the fear of jealousy and in body is the fear of death. Everything on this earth is covered with fear. He alone is fearless who has given up everything." This is the dictum to be followed by all spiritual heads. He who understands this principle alone can give solace to the community. Some of the maths which were prominent ones is ancient days have now become extinct or they are facing the threat of extinction, with the passing away of such spiritual heads. Unless the heads of these maths imbibe the true essence of Sanathan.a-dharma and install the same spirit in the minds of devotees and channel them in right direction the very purpose of such religious institutions will never be fulfilled. It is regrettable to note that some of the institutions are more concerned with accumulating wealth and status in society. Such actions may only lead to non-spiritual and non-ethical ends.
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