Shungunny Menon ascribes the authorship of this work to Thunchaththu Ramanujan Ezhuthachan , a 17th-century scholar of the Malabar region of India. The Keralolpathi covers the ancestry of the Namboodiri Brahmins and other castes of Kerala and is sometimes called the "Kerala Ulpathy". While the "Kerala Mahatmayam" deals with the origin of Kerala and its people alone, the Keralolpathi gives a history of Kerala down to the modern age, including reference to the British in Kerala. Historians doubt the reliability of this collection of legends as it contains many discrepancies. For instance it states that a certain Viceroy of Kerala went to Mecca and met the Islamic prophet Mohammed there. However the corresponding date mentioned is such that the prophet was not even born till more than a century later.

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Pre-wedding Cermonies - Guptan. Iravan's Kingdom. In Kerala, the general belief as substantiated by the traditional accounts given in "Keralolpathi" and "Kerala Mahatmyam" is that Lord Parasurama created the land of Malabar - the Karmabhoomi or country where salvation depends entirely upon good actions and bestowed the same upon the Brahmins of the Sixtyfour Gramas as poured out gift, for the governance and for conducting rites in temples established by him.

The legends of most of the renowned temples indicate that Lord Parasurama himself consecreated the deities. The Priesthood has become an essential feature of temple and hence due importance is given to it. The brahmin priests belong to various sects based on the mode of conducting rituals, i. Thanthric system in its entity is followed by Malayala Brahmins while Vedic manthras pre-dominate in the rituals of Paradesa Brahmins. The Tulu speaking Brahmins form a seperate stock and they mostely hail from north of Neeleswaram river, particularly in areas around Udupi in Dakshin Kannad district of Karnataka.

As the Present Kerala includes southern portion of South Tulunadu, it is essential to include three gramams Ananthpura, Kannapuram and Kumaramangalam in the list of gramams in Kerala, thus raising the total number to Kuzhoor and Peruvanam gramams also are to be included in the list and thus there would be 36 gramams in Kerala. There is an account about the settlement of Embranrthiris.

It states that in A. Their mother tongue is generally Tulu. 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, Tulu Brahmanan families also migrated to these areas.

In Kerala, the former families are known as "Saagara" Brahmanans and the latter families, "Samudra" Brahmanans. Both are generally known by the name Embranthiris. All are Sivollis and Yajurvedis Boudhaayanan , and are Maadhwa followers. 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 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. 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. There is no concrete evidence to suggest migration of Namboothiri Brahmins to Kerala. The only evidence of Brahmin migration to Kerala is the Embranthiris who were originally Tulu Brahmins. Malayalam speaking Embranthiris who have the Namboothiri surnames of "Namboothiri" and "Potty" are now considered Namboothiries but as secondary citizens.

The daily rituals in Kerala temples are traditionally performed by Namboothiris, and often by Embranthiri migrants from the neighbouring Karnataka, but not by Tamil Brahmins. However, neither they nor those who retained the Embraanthiri 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 Embranthiris to participate in their ritual.

The Malayalam speaking Embranthiris who have the Namboothiri surnames of "Namboothiri" and "Potty" are now considered Namboothiries but as secondary citizens. However there are very few Embranthiris who have assimilated to Namboothiri community fully and are now considered equal to original Namboothiries.

In south Kerala, many old Namboothiri families keep the surname of Potty. In earlier times, males of their families were used to affix 'ru' to the end of their names E.

This practice is still continued by some families. The ending 'ru' is a honorific suffix in the Dravidian languages. A large population of embranthiris are settled in malabar especially palakkad district of kerala.

They belong to the karnataka community of havyaka brahmins who came to kerala for temple priest ship. Wmbranthiri samajam is established by them. Babumohan Vadakkepat, Sep 26, , PM.

Tulu Script.


Kerala Mahatmyam







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