Monday, December 12, 2011

KERALA TAMIL BRAHMINS
Friends,
The word PATTAR is a pollution of Sanskrit word BHATTAR meaning “EXPERTS IN VEDIC RITUALS”. In Tamil language for PA, PHA, BA. BHA, there is only one syllable called “PA” . Hence BHATTAR became PATTAR which is used by people of KERALA in sarcasm of TAMIL BRAHMINS.(பட்டர்). In fact ‘PA’ in TAMIL is to be construed as ‘BHA’ in other languages.
The Brahmins of KERALA called NAMBOOTHIRIS , perform rituals in a conservative method and as per THANTHRIC VIDHI using Srautha Tradition and POORVA MIMAAMSA ; they also perform AGNISTHOMA and AGNICHAYANA which are extinct in other parts of India. They are highly orthodox and follow EDA SHUDDAM. They have the full rights to perform poojas in KERALA TEMPLES, BADARI NATH TEMPLE OF UTHTHAR KHAND, and the Head Priest of MOOKAMBIKA TEMPLE at KOLLUR (KARNATAKA ) is a NAMBOOTHIRI. Till 2010 A.D, the priests of PASUPATH NATH TEMPLKE of NEPAL were NAMOOTHIRIS. However, after that it is handled by BHATTS of GOKARNA, NEPAL.
Some people say that Namboothiris are made by Lord PARASURAMA who wanted to give the Land Of KERALA to Brahmins as gift for killing his mother, since other Brahmins refused to take MATHRU HATHYA PAAPA. I find in their own web site thus “The Brahmanans of Kerala are known as Namboothiris………. Parasuraman created their land and donated it to them.” Whatever it might be they are highly orthodox and followers of Poorva Meemaamsa. I It is clear that they constitute links in a long chain of migration along the West Coast of India, carrying with them the tradition that Parasuraman created their land and donated it to them “Although, Namboothiris and some Tamil Brahmins claim that they belong to pure ARYAN RACE, which in my opinion is not correct since I find in the WIKIPEDIA thus :” …….,……….. Namboothiris are Aryans they might have acquired some Dravidian blood from the natives in the last 1200 yrs. All Indian of diverse origins including Anglo Indians have Dravidian blood and look dark “. This is also corroborated by Dr. B.S.GUHA saying “ It must be clearly understood that no rigid separation is possible as there is considerable overlapping of types. ………”. This argument is also applicable to VADAMA BRAHMINS of TAMIL NADU.
PANCHADRAVIDA BRAHMINS
all कर्णाटकाश्च तैलङ्गा द्राविडा महाराष्ट्रकाः
गुर्जराश्चेति पञ्चैव द्राविडा विन्ध्यदक्षिणे ll
ll सारस्वताः कान्यकुब्जा गौडा उत्कलमैथिलाः
पञ्चगौडा इति ख्याता विन्ध्स्योत्तरवासिनः ll
TRANSLATION: Karnataka (Kannada), Telugu (Andhra), Dravida (Tamil and Kerala), Maharashtra and Gujarat are Five Southern (Panch Dravida). Saraswata (Punjab,Kashmir & Sindh), Kanyakubja (Uttar Pradesh), Gauda (Kurukshetra and Rajasthan), Utkala (Orissa), Maithili (Bihar) are Five Northern (Pancha Gauda).
Accordingly, we from KARNATAKA, ANDHRA, TAMIL NADU AND KERALA,(DRAVIDA NADU) MAHARASHTRA AND GUJARAT are called PANCHA DRAVIDA BRAHMINS. As per the above VERSE The Brahmin castes may be broadly divided into two regional groups: Pancha-Gauda Brahmins from Northern India and considered as Aryans and Pancha-Dravida Brahmins from Southern India considered as Dravidians. ( Kindly note that this classification is made only in CE 11th Century ) However, I find this classification as sensible since RAVANA was a RAKSHASA from LANKA in SOUTH and was a brahmin. His father was the great Sage VISHRAVASU. There are many sages from South India. I, therefore believe that Hinduism started well before the TRIBAL ARYANS arrived to North India and was prevalent, although it had not taken the shape of CASTE SYSTEM, which is prevalent now among the Hindus. CASTE SYSTEM among HINDUS is born out of the selfishness of different families who wanted their progeny also called as they were called.
Now, let me try to tell what is “ मीमांसा “. MEEMAAMSA in Sanskrit means Investgation, Inquiry or Discussion. “The school of Mimamsa consists of both atheistic and theistic doctrines and is not deeply considered in the existence of God, rather in the character of dharma. “
In other words MEEMAAMSA means “the investigation of the proper interpretation of the Vedic texts." Now coming to POORVA MEEMAAMSA, it is concerned with OLD INVESTIGATION or PRIOR INVESTGATION of VEDAS. UTHARA MEEMAAMSA is VEDANTHA or STUDY OF IT. While POORVA MEEMAAMSA is basic studies about HINDU DHARMA or RELIGION. , UTHARA MEEMAAMSA is religiously superior. However both deal with HINDU DHARMA. Poorva Meemaamsa is called DHARMA MEEMAAMSA OR KARMA MEEMAAMSA.While JAIMINI is the author of POORVA MEEMAAMSA, VYAASA is the author of UTHARA MEEMAAMSA. POORVA MEEMAAMSA has 16 chapters and UTHARA MEEMAAMSA, It also accepts 6 PRAMANAS. Both the Meemaamsaas are to be treated as the two eyes of Hindu Dharma.
PALAEOLITHIC AGE

Axes, arrowheads and large flat swords are seen. Horse stirrups, ladles, vessels, also are commonly found. In some areas bells are common, like the ones tied to necks of cows. In southern areas emblems of roosters ( the cockerel, or male 'jungle hen', gallus are reported.--- This has interesting implications. PARASURAMA is said to have thrown his axe from KANYAKUMARI. I feel the Mythological Story might have taken place somewhere near this period. As per mythology he was born somewhere in THETHA YUGA (Treta-yuga = 3000 divine years, Sandhya = 300 divine years, Sandhyansa = 300 divine years. Total = 3600 divine years x 360 days = 1,296,000 human years.) “ PEBBLE TOOLS, SOME OF WHICH RESEMBLE CRUDE HAND AXES etc. were also found during lower palaeolithic period from 2,500,000 years to 2,000, 000 years which almost coincides with THRETA YUGA PERIOD. Please note that , these are all approximate periods. The coastal area of Kerala State along with the Konkan region, which is the coastal region of Karnataka, Goa and Maharashtra States, is also called Parashurama Kshetra (Parashurama's country). The seven muktistalas of Karnataka are Udupi, Kollur, Subrahmanya, Kumbasi, Kodeshwara, Sankaranarayana and Gokarna. All of these shrines are also known as Parasurama Kshetras, created on the land reclaimed from the sea by Parasurama. When he threw his battle axe from Gokarna into the sea at Kanyakumari, the land of Kerala also arose from the waters.
From the above , it can be seen that all SOUTH INDIAN BRAHMINS irrespective of one is a NAMBOOTHIRI (KERALA BRAHMIN) , BHATTAR OF TAMIL NADU, AND BRAHMINS OF ANDHRA, KARNATAKA, MAHARASHTRA AND GUJARAT are all of DRAVIDIAN ORIGIN and not of ARYAN ORIGIN. People of these regions believed in Lord SHIVA in the form of PHALLUS and PRAKRITHI AS YONI. However, during the later period there was a fusion between all these races. I quote from the book issued during TAGORE CENTENARY about the CULTURE OF INDIA. “The People and culture of INDIA form a component, a mixture of at least four distinct types of humanity which may loosely be called race. With their various ramifications presenting distinct anthropological groupings, all may be brought under one or the other four kinds of “Language-Culture’ which we find in India from very ancient times. The Indian people is a mixed people, in blood, in speech and culture. ………….”.This is written by Dr. SUNITI KUMAR CHATTERJEE. Sri. SHASI TAROOR, a renowned writer and former Under Secretary General of the UNITED NATIONS has written “ HINDUISM IS A CIVILISATION. AMERICA CALLED ITSELF A MELTING POT, THEN INDIA COULD WELL BE CALLED A ‘THALI’. ALL THE FLAVOURS ARE SEPARATE ON THE STEEL PLATE, BUT THEY ARE COMBINE ON YOUR PALATE.”
THE ORIGIN OF THE NAME “KERALA”
Friends, You might agree with me if I say how the name “KERALA” became highly controversial. I have referred many books such as KERALOTHPATHTHI by Prof. GUNDERT . History of Kerala by Late Prof. K.V. Krishna Iyer, കേരളചരിത്രം by Prof. A Sreedhara Menon, and many other eminent authors on the subject. Some authors have opined that the name “KERALAM came from KERA ( தேங்காய், തേങ്ങ, നാളികേരം ) which is abundant in the state. However Dr KV. Krishna Iyer an authirty on the subject says the Word KERA is not a Sanskrit Word but Austro-Asiatic. Prof. A Sreedhara Menon in his KERALKA CHARTHRAM says in Tamil சாரல் means mountain slope from KANYAKUMARI to GOKARNA , and as per Prof. Gundert , it s orginal name was CHERALAM which was polluted as Keralam although he has not suggested any probability. KALKI in PONNIYIN SELVAN, has written about KERALAM as MALAI AAZHAM (மலையாழம்). However a strong view is that in olden days KERALA was called as MALANAD. Prof. Sreedhara Menon is of the opinion that the KERALA got its name from its mountainous nature. Which almost concides with CHARAL. Sri. K.P. Padmanabha Menon in his HISTORY OF KERALA in VOLUME l page 31 also has written as the variant of Dravida Tamil CHERAL a corrupt form of CHARAL meaning MOUNTAIN SLOPE. Further rains in KERALA is very heavy and hence this also adds to the Logic of calling KERALA as CHERALA. Hence, let us go with the majority opinion that KERALA is the corrupt form of CHARAL.
MOOVENDAR PERIOD ( MOO+ VENDAR ( THREE KINGS OF TAMIL NADU
All of you might be knowing that the TAMIL KINGS, (1) CHERA (2) CHOZHA (3) PANDHYA (சேர. சோழ, பாண்ட்ய) are called the MOOVENDARS. (மூ= ௩; வேந்தர்=ராஜாக்கள்) during those years I to 300 AC. the rule of Kerala by KERALAPUTHRAS OR CHERAMANS was the GOLDEN AGE. In fact the old MALYALAM LANGUAGE can be called as KODUM THAMIZH. Dr. K.V Krishna Iyer has written “ the language of the people of KERALA came to be called MALAYALAM ONY in the 18th Century. In the 16th and 17th Centuries it was known as MALYALAM OR MALABAR TAMIL. Till then it was referred to as TAMIL.” According to Prof. A Sreedhara Menon , the first five centuries of Christian Era can be called as SANGAM PERIOD. Of course from 18th century onwards those born and brought up in KERALA started adding SANSKRIT words also and still this process is going on. Most probably, I feel, they want to stand on their legs forgetting their mother. The Malayalam, I learnt is almost different from the present Malayalam. From Wikipedia I find “The first wave of Iyers settled down in Palakkad district at the beginning of the medieval period. Migrations to the Travancore and Cochin regions took place mostly in the 16th and 17th centuries AD.” Sri. G. Sivaswamy, a former General Secretary and former Vice President of Kerala Brahmana Sabha has written in his book TAMIL BRAHMINS IN KERALA has written “ CONNECTION WITH CHERA COUNTRY ON THE OTHER SIDE OF THE WESTERN GHATS LED THE OPENING-UP OF THIS NEW LAND AND ITS FURTHER COLONISATION AND DEVELOPMENTBY PEOPLE AND FOREMOST AMONG THEM WERE THE TAMIL BRAHMINS.” Late Dr. K.V. KRISHNA IYER , TAMIL an authority in KERALA HISTORY, in his book “A HISTORY OF KERALA” has written that “ THE EPOCH OF CHERAMANS OR KERALAPUTHRAS ( 1 to 300 A.C.) WAS LIKE THAT OF THE TAMPURANS (A.D. 1100 – 1760) A GOLDEN AGE IN THE HISTORY OF KERALA.” ………”THE SOURCES FOR THE HISTORY OF THE CHERAMANS, GENERALLY REFERRED TO AS CHERAS, are TWO FOLD, THE SANGAM LITERATURE AND CONTEMPORARY ROAM WRITERS.” Prof. A Sreedhara Menon, an authority in keral History also concurs . I request the readers to go through the SANGAM LITERATURES called PATHITTUPPATHTHU AND PURANAANOORU .(பதிற்று- ப்பத்து, புறநானூறு) . Another literature worth reading is SILAPPATHIKARAM written by Elongo Adigal, slightly during a later date. Although Tamil Brahmins came only with the arrival of CHERAS, NAMBOOTHIRIS arrived to KERALA much before them.
ENTRY OF TAMIL BRAHMINS TO KERALA
Among TAMIL BRAHMINS some who migrated from Tanjore, Kmbakonam side came first through PALAKKAD PASS ( பாலக்காடு சுரம் ) and those migrate to Travancore and parts of Thrissur came later from MADURAI side through Chengottai and SABARI MALAI PASS. Friends, I also feel that some Tamil Brahmins who were first followers of ADI SHANKAREA became followers of MADHWACHARYA but again became SMARTHA BRAHMINS. They came from Karnataka side and possibly from North Kerala side. Why I say this is, because, I know two temples of Tamil Brahmin Villages called AGRAHARAMS, where there are TEMPLES DEDICATED to LORD KRISHNA and LORD SANTHANAGOPALAKRISHNA SWAMY. Out of these THE FORMER IS AT OTTAPALAM (POOZHIKKUNU GRAMAM (where Chembai Vydhyanatha Bhagavather died) and THE LATER IS IN PALLASSANA WEST GRAMAM. Both of them wear on their foreheads.CHANDAN as well as VIBHOOTHI. THE PALLASSANA WEST GRAMAM to which I belong has also a deity called NATTI AMMAN. This I feel is the KULA DAIVAM ( DEVI ) which they brought while they migrated and possibly of MOOKAMBIKA DEVI. I shall be dealing with the AGRAHARAMS of TAMIL BRAHMINS separately.
TAMIL BRAHMIN SETTLEMENT IN NORTH KERALA
We are not able to know when the TAMIL BRAHMINS called BHATTARS came to Kerala. However, it must be during CHERAS’ regime. According to Sri. V.S. MANI IYER, the exodus of Tamil Iyers to Trivancore , , Cochin and even Malabar side l started from AD 1310. This is also possible because of Muslims continued invasion, Brahmins felt insecure and even some were famished. Free meals were supplied in OOTUPURAS (*ഊട്ടുപുരകള്‍)* These are places of free meals in Temples) in big Temples. Those who came famished could take meals at these places. These Brahmins mostly came for trades (उढर निमित्तं बहुकृत वेषं ll) especially as cloth merchants for which there was dearth in KERALA. There is an interesting story about PALAKKAD TAMIL BRAHMINS. Friends, I need not tell here again about the definition of Brahmins. “ In 999 AD King Raja Chola attacked Kerala and his army crossed over to the west via Palakkad pass. The war continued for many years. At the cessation of hostilities several kingdoms became prominent independantly of each other in the Kerala area. The areas east of Palakkad pass lost touch with these Tamil kingdoms for 3 or 4 centuries. The Malayalam language also started developing around this time.”
“After Venad Thiruvadigal conquered Melpandi and Tehn Pandi, communication was restored and Palakkad became a cross-road between Tamilnad and Kerala. During this time Malayalam slowly developed into an independant language. When the famous Pandian ruler Maravarman died in 1310 AD, ambitious Muslim invaders started subjugating one area after another in Tamilnad. Feeling insecure and fearing persecution, the Brahmins starting migrating via Palakkad Pass, Dindigul and Pollachi. Continuous drought over many years in the Kaveri Delta area also trigerred migration of Tamil Brahmins to Kerala.
Those migrants from Madurai established near Chokkanathapuram, and those from Pollachi and Dindigul established the villages of Kollengode, Koduvayur, Chittoor, and Thattamangalam. The first village to be established was perhaps Sekharipuram, founded by migrants from the village of the same name near Tagore. It is also possible for Sekharipuram to be named after Raja Sekhara Varma of Palakkad as a token of gratitude.
Palakkad Kings had their own reasons to welcome and settle these Brahmins in their area--to break the hegemony of Namboodiri Brahmins who seemed to have protested and boycotted Palakkad Kings over a royal member's infatuations with a tribal girl. It is interesting to remember that some of these Palakkad Kings bore tribal names such as Itikombi Achan, Pankunni Achan, Unnalachan, Kombi Achan etc. “ This information is seen written by most historians. Even Sri. G. Sivaswamy has written this story in his book TAMIL BRAHMINS.
Tamil Brahmins who came from Tanjore, Trichy, Vaitheeswaran Koil, Needamangalam, Kandarmanickam, Mangudi, Satyamangalam and other areas established a number of Agraharams which gradually grew to about 96 in all. All the Agrahams have temples mostly dedicated to the Gods of the area from which they migrated. They follow the Aagama Sastra of worship and not Tantrik as is generally seen in Kerala.
The Word agraharam has various etymological meanings. It indicates the conglomeration (haram) of the first among the four varnas (castes). Agraharam also indicates a cluster of houses with a temple of Shiva (?) on the agram (extreme tip) of the street. Agraharams are inherently inhabited by the Tamil Brahmin's” ( I differ from this opinion. Agrharam means a cluster of houses built by any group of Tamil Brahmins with a temple at the beginning of the Village with the diety of the villagers who occupied it. It can be of Lord Shiva, Lord Vishnu or his avathars or DEVI KSHETHRA or Temple of Ayyappa.- AGRA = TOP, FIRST Etc. HAARAM = MAALA or GARLAND ) A Tamil brahmin settlement will have a temple in the beginning. – P.R.R.(RK) – अग्रं = Tip, हारं=Garland,மாலை,മാല. Generally it will be their deity and not necessarily LORD SHIVA.
“The Kalpathy village located in the heart of Palakkad town is famous for its agraharam. Records prove the antiquity of the agraharam on the banks of the Nila( नीळा नदि) (கல்ப்பாத்தி ஆறு) (Bharathapuzha). (കല്‍പ്പാത്തിപ്പുഴ). A stone inscription at the Kalpathy Viswanatha Swamy Temple has been dated to AD 1425. The agraharam here is believed to have been established by Brahmins from Tanjore.
The story is that the Palakkad Brahmins( NAMBOOTHIRIS) refused to offer ritualistic services to the then rulers and so the rulers invited Tamil Brahmins to Kerala and gifted them land. The migrations were from two different Centres of Tamil Nadu – Tirunelveli and Tanjore. Thus 18 Agraharams were established in Palakkad. Kalpathy is the oldest and most prominent. It can be regarded as a typical agraharam. The two old Agraharams of Old and New Kalpathy are separated by the Viswanatha Swamy Temple in the east and the Lakshmi Narayana Temple in the west. These villages were carefully laid out to enable the residents of all the houses to get a `darshan' of the temples at the end of their respective streets. Even Tamil Brahmins like The villages were also built along the river. . Even Tamil Brahmins like The villages were also built along the river.
Some of the agraharams are:
Thekke Gramam, Chittur, Palakkad
Vadakkencherry Gramam, Palakkad
Padinjare Gramam, Palakkad
Agraharam in Karamana, Thiruvananthapuram
The agraharams were constructed according to its own principles of architecture. Each house opened out into the street and each had a Vasal-thinnai, which led to the ul-thinnai, rezhi, (എടനേഴി,எடநேழி) thazhvaram (താഴ്‌വാരം, தாழ்வாரம்), adukkalai , (അടുക്കള, அடுக்களை) and kottil(കൊട്ടില്‍, கொட்டில்). Many of the Agraharams had small inner courtyards, which provided adequate daylight to the rooms.”
A List of AGRAHARAMS OF TAMIL BRAHMINS IS SEEN IN BRAHMANA SABHA PUBLICATION OF “TAMIL BRAHMINS IN KERALA” Written by Sri.G. Sivaswamy.
Friends, from the above we can see that TAMIL BRAHMINS came from different places. We may not be correct if we say they came from a particular place. It is possible that Tamil Brahmins settled in Karnataka or Andhra Pradesh from where they might have resettled in Kerala. However, their settlements were mostly identical. Tamil Brahmins follow VEDANTHAS and SUTHRAS like APASTHAMBA SUTHRA etc. and perform poojas as per MANTHRIC VIDHI unlike Namboothiris who follow THANTHRIK VIDHI.
Friends, I had already told that Tamil Brahmins came to KERALA from different directions. Most of them came from TAMIL NADU, not because they did not like to stay there,( NO BODY DISLIKES HIS/HER NATIVE LAND), but under compelling circumstances due to constant fear of life due to war especially with MUSLIMS, famine etc. Some got engaged in performing jobs of VYSYAS. Many who came from THIRUNELVELI, MADURAIU side came to KERALA through SABARI MALAI. They used to conduct SHAASTHAA PREETHI ( शास्ता प्रीति, சாஸ்தாப்ரீதி,ശാസ്താപ്രീതി ) for quick sale of the things they brought ). They have in their Agraharams DHARMA SHAASTHA as the deity. Those who came due to famine went to THIRUVANANTHAPURAM and other places where they got free meals in TEMPLES.
In the Book about Tamil Brahmins written by Sri. G. Sivaswamy, he has written that the Tamil Brahmin AGRAHARAMS/OTTA MADHOMS etc. can be seen (1) In Palakkad Town 24 Agraharams, PALAKKAD RURAL 88 Agraharams, THIRUVANANTHGAPURAM 16 Agraharams and BRAHMANA SAMOOHAMS at THRISSUR 5, ERANAKULAM 4, KOZHIKODE 1, KANNUR 1 and WYNAD 1.
TAMIL BRAHMINS’ SUB-SECTS (TAKEN FROM WIKIPEDIA)
Iyers have many sub-sects among them, such as Vadama, Brahacharnam or Brahatcharanam, Vāthima, Sholiyar or Chozhiar, Ashtasahasram, Mukkāni, Gurukkal, Kāniyālar and Prathamasāki. Each sub-sect is further subdivided according to the village or region of origin.
A Tamil Smartha Brahmin holy man engaged in Siva-worship. His body is covered by coat and chains made of Rudrāksha beads
The Vadamas (Tamil: வடமா) regard themselves the most superior of Smartha Brahmins. The word "Vadama" is derived from the Tamil word Vadakku meaning North. Due to this reason, it is widely speculated that the Vadamas could have been the latest of the Brahmin settlers of the Tamil country. At the same time, however, the honorific title Vadama could also be used simply to denote the level of Sanskritization and cultural affiliation and not as evidence for a migration at all. The Vadamas are classified into Vadadesa Vadama, Choladesa Vadama, Sabhaiyar, Inji and Thummagunta Dravida.
The Vāthimas (Tamil: வாத்திமா) are few in number and are confined mostly to eighteen villages in Thanjavur district. They are sub-divided into Pathinettu Gramathu Vāthima or Vāthima of the eighteen villages, Udayalur, Nannilam and Rathamangalam.
Brahacharnam is a corruption of the Sanskrit word Brahatcharnam (Sanskrit: ब्रहतचरनम्) means "the great sect". Brahacharnams are more Saivite than Vadamas and are sub-divided into Kandramaicka, Milanganur, Mangudi, Pazhamaneri, Musanadu, Kolathur, Marudancheri,Sathyamangalam and Puthur Dravida.
The Ashtasahasram (Sanskrit: अष्टसहश्रम) are, like the Brahacharnams, more Saivite than the Vadamas. They are further sub-divided into Aththiyur, Arivarpade, Nandivadi and Shatkulam. (They must have come in a group of 8000 brahmins )
The Dīkshitars (Tamil: தீக்ஷிதர்) of Chidambaram or more particularly called in Tamil as 'Thillai Muairavar' are based mainly in the town of Chidambaram and according to legend, have descended from three thousands individuals who migrated from Varanasi. They wear their kudumi in front of their head like the Nairs and Namboothiris of Kerala.
The Sholiyars (Tamil: சோழியர்) serve as priests, cooks or decorate idols in Hindu temples.[59] Chozhiars hold the universal belief that Chanakya, the minister of Chandragupta Maurya was one of them. They are divided into Tirukattiur, Madalur, Visalur, Puthalur, Senganur, Avadiyar Koil. Renowned carnatic singer, Chembai Vaidyanatha Iyer belongs to the Chozhiar community.
The sect of Sivāchārya or Gurukkal (Tamil: குருக்கள்) form the hereditary priesthood or in the Siva and Sakthi temples in Tamil Nadu. They are Saivites and adhere to the philosophy of Shaiva Siddhanta and in that sense are not followers of Adi Shankarachyarya. They are well versed in Agama Sasthras and follow the Agamic rituals of these temples. Because of these cultural differences, intermarriages with other Iyers is rare even to this date. Gurukkals are sub-divided into Tiruvalangad, Conjeevaram and Thirukkazhukunram.
The Mukkāni (Tamil: முக்கானீ) sub-sect of Iyers are traditionally helpers to the priests in the temples of Thiruchendur. Legend has it that the Mukkānis were the Bhootaganas, the demon bodyguards of Lord Siva and that they were given the responsibility for guarding Subrahmanya's shrines by Siva. The Mukkanis predominantly subscribe to the Rig Veda.
The Kāniyālar (Tamil: காநியாளர்) are a little known sub-sect of Iyers. A large number of Kāniyālars serve as cooks and menial servants in Vaishnavite temples Hence, they sport the nāmam like Vaishnavite Iyengars.
The Prathamasākis form another little-known sub-sect of Iyers. They follow the White Yajur Veda. According to Hindu legend, in remote antiquity, the Prathamasākis were cursed by God to spend one hour every day as Parayars and hence they are known as "Madhyana Paraiyans" in Tanjore district and are regarded inferior by other sects of Brahmins. Edgar Thurston also mentions another sect of Iyers called Kesigal or Hiranyakesigal. However, this sub-sect appears to have disappeared or merged into the larger Vadama community with the passage of time.
Iyers, just like other Brahmins were required to learn the Vedas. Iyers are also divided into different sects based on the Veda they follow. Iyers belonging to the Yajur Veda sect usually follow the teachings of the Krishna Yajur Veda.

P.R.RADHAKRISHNAN
________________________________________________________________________________

4 comments:

antireservation.net said...

आगामी 1 जनवरी 2012 at 4PM (रविवार) को अखिल भारतीय आरक्षण विरोधी मोर्चा द्वारा इंडिया गेट पर प्रस्तावित शांति मार्च में आप अधिक से अधिक संख्या में पहुंचकर आरक्षण के विरोध में लड़ाई का शंखनाद करें! इसके लिए आप अपने मित्रों को भी अपने संग शांति मार्च में लेकर आयें ! इसके उपरांत 2 और 3 जनवरी को संसद भवन के सामने आरक्षण हटाने की मांग को लेकर जंतर-मंतर पर धरना भी दिया जायेगा! 3 जनवरी को महामहिम राष्ट्रपति व प्रधानमंत्री को ज्ञापन सोपेंगे!
Join us
www.antireservation.net

and share your views at
http://www.facebook.com/groups/Anti.Reservation.Morcha/

Chathapuram Krishnan Mohan said...

I am from Chathapuram in Palghat. I am keen to understand migration theories and read your article with interest. Do you know from which place Iyers of Chathapuram may have migrated. CK Mohan

Unknown said...

Your article is a wonderful ONE WHICH GIVES LOT of information about Palghat Brahmins.you deserves a PhD degree on this historical subject.
I feel that Brahmins migrated from TAMILNADU during q71h century. KUNCHAN NAMBIAR WHO in one of his thullal has mentionef as under.
KETTUM chumadum eduthorukoottam psttanmmaude varavu thudangi.Kunchan NAMBIAR liveddurig 17th CENTURY.
I am happy that you BELONG West PLlassana.Kindly advise your family connection in w PALLASSANA. I AM A NATIVE OF West Pallassana settled in Chennai.our parents were in pallassana MY father's name is P.N. Gopala iyerThanking you ONCE more.my tel no is 9003295214.

Sankar subbaraman said...

There is one chokkanathapuram in pattukkottai near tanjore. There is also one Nadiamman temple in Pattukkottai.