Highness of Vaal Nambi

VAAL NAMBI is an extreme talented Namboothirippad, with Knowledge in all areas.

This blog is to explain about details and eliteness of "Vaal Nambi" of Namboothiri caste in olden era.But it is not a caste name it is Positional Name Given By the public and Namboothiri people's showing their respect towards Prominent Namboothirippad.

HISTORY OF VAAL NAMBI

Vaal Nambi:-(Samrat Among Namboothiris before thamprakkal)

The Orijin of Vaal-Nambi during before Keralolpathi,At that time there is no Azvancheri thamprakkal, Ashtagrihathil Aadhyans, on that period The status of "Vaal-Nambi" was on top most position.The ordinary people called him as "ValiyaThambran".Some Namboodiri Brahmins doesn't know about Vaal-Nambi's history and rights.The word meaning of Vaal-Nambi of Panniyoor Gramam (Most-Prominent among namboothiris)is “Vaazhunna Nambi”.The Vaal Nambi orijin from -Kakkat family of Vella Griham's Namboothiris , earlier the Panniyoor Gramam such as Calicut,Pattambi,Malappuram,Ponnani gramam was ruled by Vaal-Nambi.They have knowledge in Sanskrit, Vedam, Linguistics, Astronomy, Astrology, Architecture, Meemaamsa, Tharkam (logic) before the rising of Saamoothirippad.The Vaal-Nambi Family's Dressing manner is like same as that of Aadhyan Namboothiris in present year.They Have Silver Bangle, while other aadhyan namboothiris have Brass or copper made bangle.

Vaal Nambi has the Right to hand over the (power to rule) only to “Kshatriyas” or “Thampuraan” through a process called Coronation-“Pattabhishekam in olden era or "Ariyittu Vazcha", (Process is-Handingover of great sword-as a symbol of right to rule country and showering rice "Akshatam",and  flowers on the head of Thampuraan and handing over the "Chenkol/Sword" to Varma/Kshatriya)” thus Vaal Nambi became famous with that name “Vaal-Nambi”..

At that time Samoothiri an ordinary below nayar grade landlord started battle against Naatu Raajas engaged on making his empire.After forming the ownership of huge lands,samoothiri decided to became king and attain the power of king.Saamoothiris request to attain power to rule were rejected by Vaal Nambi, because Vaal Nambi handingover the power only to kshatriyas did not gave it to Saamoothiri.Saamootiri is not agreed with that and later Saamoothiri and Vaal Nambi Became enemies.Afteer that Saamoothiri approached Ashtagrihathil aadhyans such as Poomully,Varikkumanchery,Kirangaat for coronation process to became king.
They supported him with pleasure and makes samoothiri as king of malabar.Then samoothiri upgrade the status of Poomully ,Varikkumanchery,Kirangaat as Samoothiris Gratitude towards these Namboothiris as "Upakarasmarana".And also these namboothiris with tambrakkal, Saamoothiri ordered the suppression of pannyoor gramam and status of Vaal Nambi,thus they lost the right to perform rituals.Sammothiri doesnot belong to pure kshatriyas (Varmas) like Valluva konathiri, Pazassi Raja Kerala Varma, Veera Maarthandavarma and Shakthan Tampuran (Saamoothiri belongs to mixed nair category kurup/Eradi).

In the year 113 BC, the villagers of Kerala met on the sand banks of Nila (Bharathapuzha) at Thirunaavaaya.(This meeting was later known as "Maamankam"). In this meeting, they enthroned the Baana Perumal as their saviour and ruler. After performing vedic rituals, the Perumal promised to rule the country as their representative, protecting Brahmanans, cows and all others. Then, after chanting "Manthrams", a mixture of basil leaves, paddy and rice ("Akshatham") was sprinkled on his head. This was followed by wearing of the crown and holding the sceptre ("Chenkol"). This procedure is known as "Ariyittu Vaazhcha".

Similar enthronement existed in different kingdoms and serfdoms of Kerala where, after a ruler passes away, his successor is elevated to the throne. The authority for performing this, rested with certain Namboothiri families. Moreover, it is the responsibility of the seniormost living member of that family to function as the chief and perform the normal duties of the king, during the intervening period.

The following are some Namboothiris who have this priestly responsibility of enthroning the king:

1."Perumal"	- Aazhvaancheri Thampraakkal
2.King of Kodungallur	- Padinjaredathu Bhattathiripad
3.Ruler of Palakkad	- Kurur Nambudiripad
4.Saamoothiri of Kozhikode	- Poomully Nambudiripad, Varikkumancherry Nambudiripad, Kirangatt Nambudiripad Then Saamoothiri didnot approaches VaalNambi of Vellagriham for the enthronment.

Saamoothiris  acquire the power to rule got the “Raajyadhikaaram”  tactically from namboothiris of shukapuram (gramam above described chart)and saamoothiri makes shukapuram as a prominent graamam(Aazvanchery thamprakkal and some other leaders of namboothiris of shukapuram helped saamoothiri to get the power to rule so samoothiri gave “Thamprakkal” sthanam to Azvanchery mana and became happy.Later they join with Saamoothiri for making the order to suppress the status of Panniyoor gramam and Vaal Nambi’s right to study Vedas and started killing of Vaal-nambi family members on nearby places in Ulliyeri of calicut district) and reduced the power of Vaal Nambi to Village administration and Dining with other Namboothiris. And continues to avoid Vaal Nambi from performing Rituals. The other namboothiris of shukapuram and panniyoor became happy about suppression ordered by Zamorin..

Other Nambi Caste
Difference Between Vaal-Nambi and Other Nambi caste

Vaal Nambi is not a caste, but a positional name and belongs to Malayala Brahmin-Namboothiri Community and ooralans of all temples in all gramams.But except "Vaal-Nambis" there are many other nambis present in kerala, they are simply called "Nambi" because Nambi is a caste "Ambalavasi" they are performing the kazakams at temple helping the Priest at temple.Some people misunderstand "Vaal nambi" as Nambi and they called them Nambi, Hence Other Namboothiris also keeps a distance from Nambi & Vaal Nambis also..Some of other famous Nambis are Nambi Narayanan, Thevalasseri Nambi, Mannarsala Nambi, Padmanabha puram temple Nambis(Kovil Samrakshakar). 

Panniyoor - Shukapuram Conflict

Of the 32 Graamams of the Malayalam region, several of the renowned ones are situated along the Nila river (Bhaaratha Puzha). Foremost among them in every respect were the Panniyoor Graamam spread on the western part of the river, and Sukapuram along the eastern part. Panniyoor used to be the most prominent in Kerala, though it degenerated later. The third and the last four Grihams of the highly placed "Ashtagrihathil Aadhyans" (Kala - Me - Maa - Kulu - Chem - Paa - Muri - Vella) for Classes of Namboothiris] belonged to it, while only the remaining three were in Sukapuram Graamam.

The bickering within and among the various Graamams that were going on, were suppressed through the introduction of the great festival of "Maamaankam", the establishment of the "Mahaa-Jana-Sabha" (great assembly of the people), the division of Malayalam region into four "Kazhakams", and the appointment of Vaal-Nambis for each Kazhakam for three-year periods, elected by the respective Jana Sanghams (Kazhakoottam). Payyannur, Panniyoor, Paravur and Chengannur were the four Kazhakams. The Vaal-Nambi of Panniyoor from Kakkaat family of Vella Griham, did not deviate from righteousness, even while the other three were involved in high-handed activities. Yet, conflicts developed between Panniyoor and Sukapuram, initiated by the latter. Intervention by the leaders of the Mahaa-Jana-Sabha reduced it to the level of healthy competition. The Kaipancheri family of Maathur Griham was appointed as the supreme authority in Panniyoor; and Aazhvaancheri Thampraakkal (Kulukkallur Griham) in Sukapuram. They became the protectors of all the four Kazhakams; and every Malayaalee Braahmanan owed allegiance either to Sukapuram or to Panniyoor Graamam. 

They were even assigned differences in dress, food and other matters, and their competitive spirit was encouraged to a healthy level. It was also decided that all Malayaalees should be devotees of Varaaha-Moorthy of Panniyoor, assigned as the "Paradevatha" of the entire Mahaa-Jana-Sabha. The Vaal-Nambi of Panniyoor was of course in the forefront to enact these regulations.

After that zamorin declared suppression, scaring and started to harm and kill some of the namboothiris who supported pannyoor Vaal Nambi of kakkat family and the Vaal-Nambi family shifted his mana from pannyoor to the northern side of calicut and settled there. Now the places known as Ulliyeri,Nanminda,Perambra,places of calicut district Later on period of 1760-1990s now that family Known as Thoduvayil Nambi Family, Chempakkot, Thazekurungott,Mathottathil,EdakkotNambi,Nagathingal,Mundayil Nambis,Thoduvayil Mana is a Branch of main Orijinal Thoduvayil Nambi of ulliyeri now settled at Edarikode,nearby places in ulliyeri,nanminda puthur etc.The Nambi family of present will marry only members from another Nambi family of nearest gramam,But now it is deviated to marry Namboothiri Antharjjanams because of unavailability of Nambi Girls and less in number.The Son of Nambi and Nambiantharjanam where known as Nambi.The son of Nambi and NamboothiriAntharjjanam where called as NambiNamboothirippad and daughters of nambi family known as Antharjanams only.The have Many Lands,Hills,forest,Temples,Fields as their asset (Makes them Land Lords) later on the year after 1960 the landreforms acquisitioned the lands of nambi to the government.And many of land is given by Nambi at free of cost to the public of Ulliyeri.The name of Last well known Vaal-Nambi is Vasu Aliyas Keshava Nambi.He has 16 sixteen children to continue the heredity.Many of the child are passed away.less than 10 ten is alive.And they are Continuing the Nambi and Namboothiri traditions.

In spite of all such efforts, Sukapuram and Panniyoor re-started their old unhealthy rivalry, and the independence of the Namboothiri authorities began to decline. When the conflict with the scholastically superior Sukapuram became excessive, some of the Panniyoor scholars went outside ("Paradesam", mainly Tamil Naadu) to pursue studies, and even tried to bring their teacher (Guru) and have him settle down here, quite against the dictates of the Varaaha-Moorthy deity. Since the initiative for all these came from some of the prominent Ooraalans, the silent majority could do nothing to stop it, with the result that many migrated in groups to other Graamams. Those from Maathur Griham went and joined Perumanam Graamam, Pazhoor went to Moozhikkulam, Muringoth to Vedanaat, Vella to different Graamams, and Chemmangaat, Kakkaat and Maravancheri to nearby Sukapuram. Only a handful of families like Vella and Thirumasseri preferred to stay, perhaps owing to their strong rivalry with Sukapuram.

Meanwhile, the Saamoothiri of Kozhikode, assisted by the Muslim traders who had landed along the west coast, acquired the leadership in "Maamaankam". It was from them that the Saamoothiri came to be called "Kunnalakkonaathiri". He took over the leadership of the leftover families of Panniyoor, and lowered their status, which gladdened the Sukapuram people. Sukapuram's support of Saamoothiri that ensued was, in a sense, recognition of Panniyoor "Koor" (loyalty). Aazhvaancheri Thampraakkal of Sukapuram Graamam, and Varikkumaancheri (Varikkaasseri) of Kalankandathur Griham were privileged people during the coronation ("Sthhaanaarohanam") of Saamoothiripad; Thekkiniyedath Kiraangat and Chittur Avanaavu, both of Peruvanam Graamam, Poomulli and Kaipancheri Thampraakkal, both of Maathur Griham, all became supporters of the Saamoothiri; and no doubt, the Panniyoor leader, Kothara family was quite grateful to the Saamoothiri.

After over four and a half centuries of governance by the Perumaals - the Kshathriya princes brought for the purpose from Paradesam, Tamil Naadu, during around 114 BC - 342 AD, or Kalivarsham 2988 to 3444 - Eraad Perumpadappu took the place of Perumaal. It was agreed then that Perumpadappu Mootha-Kovil will wear the 

Perumaal's old crown at Pookkaithakkal temple of Vanneri (south of Ponnani), and proceed to the Maamaankam site, where Samoothiripad will offer him the prime seat (Maanya-Sthhaanam). But the Panniyoor people, along with their leader, the Saamoothiripad, would cleaverly thwart his wearing of the crown, while the Sukapuram leaders would also spare no effort to crown him.

Those people of the Vella Griham who had not left Panniyoor, and especially the Namboothiri king Vaal Nambi of Thiruvasseri Kotta (castle), lent unconditional support to the Saamoothiri, and even gave away a part of his land, Ponnani, to him. This was where the Samoothiri later tactfully brought and settled the Muslims, making it their main trading centre, and even built a large mosque for them.

It would be a couple of centuries after the last of the Perumaals, around 564 AD, that the Panniyoor Graamam people would burn and destroy the Varaaha-Moorthy idol!

After the destruction of Varaha-Moorthy idol the functional classification of namboothiris has been evolved.

Note: This classification does consider only those Namboothiris who believed to be the original settlers in Kerala. The later-migrants (17th – 18th century AD migrants) namely Saagara, Samudra, Thonnoorukaar etc. are not considered in this list.

Namboothiris can be classified in 3 different ways

1) Functional classification 
2) General Classification 
3) Vedic Classification

These three classes are further explained below.

Functional Classification: Namboothiris are classified into ten sects. The classification was solely based on the jobs entrusted to (or opted by) the respective family. Later, two more classes have been added, one due to a new profession and another as a special group.

All members of a family were supposed to do the jobs entrusted to (or opted by) that family, which was assigned corresponding rights too. Though this classification methodology later turned out to be a ranking system of the families depending on the vocation entrusted to them, all Namboothiris were urged by their supreme authority to respect each other's profession, and hence to respect every other Namboothiri.

Also, there was a special clause that if three successive generations in any Namboothiri family could not perform the job entrusted to them, the whole family will be denied that job. Also the family will be reverted to the previous class.Below table showing the duties.

TABLE: Rights and Duties of the Ten Different Classes derived in favor of shukapuram gramam.

Read the joining word as in arrow marked manner from Left to Right and from Top to bottom.

Rights / Specification area	Aadu	Edu	Bhiksha	Picha	Othu	Saanthi	Adukkala	Arangu	Panthi	Kadavu
1 Yaagam (Yaagadhikaaram)  2 Bhattavruthi (Higher studies)  3 Sainthood (Samnyaasam)  4 Othikkan (Practitioner of Vedams)  5 Study and Teach Vedam  6 Temple Priesthood  7 Large-scale Cooking and Catering  8 Military and Panemkali  9 Dining with other Namboothiris 10 Bathing with other Namboothiris	Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes	No Yes Yes Yes Yes Yes Yes Yes Yes Yes	No   No   Yes   Yes   Yes   Yes   Yes   Yes   Yes   Yes	No No No Yes Yes Yes Yes Yes Yes Yes	No No No No Yes Yes Yes Yes Yes Yes	No No No No No Yes Yes Yes Yes Yes	No No No No No No Yes Yes Yes Yes	No No No No No No No Yes Yes Yes	No No No No No No No No Yes Yes	No No No No No No No No No Yes

1. Aadu (Literally meaning goat, essential in Yaagam): They are specialised in Yaagam, and have Yaagaadhikaaram or the right to perform Yaagam.

2. Edu (a page in a book, symbolising knowledge): They have the right to acquire knowledge and teach Sanskrit, Vedam, Linguistics, Astronomy, Astrology, Architecture and so on.

3. Bhiksha (alms, symbolising a saint or a samnyaasi): They have the right to become a saint (or samnyaasi).

4. Picha (also means alms, in crude form): They are Othikkans, helping other Namboothiris to perform rituals. There are several Othikkan families throughout Kerala. Each Namboothiri family (even if it belongs to Aadu class) has an Othikkan family associated with it. All major rituals in a family are performed only after consulting the family's Othikkan.

5. Othu (Spiritual hymns): This class of Namboothiris was basically teachers of Othu (Vedam). Even boys of families belonging to Aadu class are sent to such teachers to study Othu though their parents were experts in it.

6. Saanthi (temple priesthood): These Namboothiris are priests in temples. Even today many such Namboothiri families keep this tradition at least one member of the family regularly attend the temple rituals (pooja, etc). A temple priest is called a Saanthi or Saanthikkaaran. Families belonging to even Aadu class do not poke their nose into the affairs of a Saanthikkaaran's power inside the sanctum sanctorum. They are considered inefficient in Othu because, since temple rituals and Vedic classes are usually performed during the same time, they cannot attend Vedic classes. Also, due to hectic schedules in temples, they could not practice Samhita (Vedic text), Braahmanam, Aaranyakam and Upanishad. However, after Upanayanam, the Aachaaryan chants and advises Othu (Vedam) to boys of this class. They need not study Braahmanam, Aaranyakam and Upanishads. Whenever they need Othu (Vedam), Namboothiris of the above class chant it on their behalf. For the same reason, the classes mentioned below (7 to 10) also lost the right to study, teach and practice Othu or Vedam. Moreover, while chanting Manthrams for offering oblations to the deity, priests take out the Braahmana energy from own soul and integrate it into the deity. Thus, it is believed that priests run short of Braahmana energy, which they should compensate for by chanting Gaayathri Manthram several thousand times, daily. Since priests do not always find time for this, they are again considered excluded from Othu (Vedam).

7. Adukkala (kitchen, symbolising cooking): These Namboothiri families were specialists in large-scale cooking and catering. A family belonging to this group has to be consulted on all catering-related issues including for Yaagam.

8. Arangu (stage): This special group of Namboothiris, called Chaathira Namboothiris, was a military group. Their evening entertainment was Panemkali (Sanghakkali). (To know more about it, Click here ).

9. Panthi (dining structure): Namboothiris like Graamhani, Thangal, Vaal-Nambi, Ooril-Parisha-Mooss (or simply Mooss), Nambiathiri, and Pandaarathil and the Ashtavaidyans (all Ashtavaidya-Mooss families except Vaidhyamadham) belong to this category. Vaidhyamadham, though an Ashtavaidyan, belongs to Aadu class, as they are the Vaidyans in the Yaagasaala (the hall where Yaagam is performed). Ashtavaidya-Mooss families are not included in the above eight classes as these physicians perform surgery. Graamhani, Thangal, Mooss, Nambiathiri, and Pandaarathil are Namboothiris performing village administration and hence excluded from the above eight classes in olden days .But Vaal-Nambi has the right to study Vedas,and shaasthras.and they are excluded from bathing with Elayathu and Adikal.Now they "Vaal-Nambi" have got Thantrik rights,right to teach,study vedas, sanskrit, poojas,astronomy,astrology,shastras, meemamsas etc Like aadhyans.

10. Kadavu (bathing points in the pond): Elayathu and Adikal are Namboothiris belonging to this category. Elayathu and Adikal are not included in the above nine classes because Elayathu helps members of other castes to perform their rituals, while Adikal uses meat and blood to perform temple rituals.

Note: Kindly note the absence of the word "Thanthri" (among the 10 classes given above). Later on, an 

11."Thantri"-eleventh class of Namboothiris was formed (called Thanthri) when there was a need to settle disputes on the methods and structure of Pooja (offering or oblation) in temples and to form temple policies. A family (belonging to any of the 1 to 9, above) specialised in such activities became known as Thanthri. Now there is a Thanthri (family) associated with every temple in Kerala.

General Classification: Yet another method of classification evolved later. Based on this, the above ten types of Namboothiris were generally classified into three, which are as follows. It has to be noted that historical manuscripts do not give any proper basis for Aadhyan-Aasyan classification.

1.   Aadhyan Namboothiris: Aadhyan Namboothiris are generally considered as elite and were drawn from any of the first five functional classes (Aadu, Edu, Bhiksha, Picha & Othu, listed above). The most elite group of Namboothiris, called "Ashtagrihathil Aadhyan Namboothiris" were drawn from Aadu class above based on a story given below.

2.   Aasyan Namboothiris: Non-Aadhyan Namboothiris of Aadu class and families belonging to Edu, Bhiksha, Picha and Othu classes are generally considered as Aasyan Namboothiris.

3.   Othillaatha Namboothiris (Namboothiris without Othu, or excluded from Vedam): Namboothiris belonging to the last five classes are generally called "Othillaatha" Namboothiris, as they did not have the right to study, teach and practice Othu. However, they need to hear vedam from a vedic-Namboothiri (one belonging to any of the Aadu, Edu, Bhiksha, Picha & Othu functional classes, listed above) at least once between their Upanayanam & Samaavarthanam. It is said that “Othillaatha” is incorrect and that "Othu Chollendaatha" (exempted from Veda) is the correct usage.

"But Actually it is not correct when we looks in to the table the last 5-10 classes has more rights than Ashtagrihathil aadhyans,Namboothirippad,Bhattatiris,.Agnihothry though an Ashtagrihathil aadhyan is a first son of "Parayi" Low caste of hindus and "Vararuchi" high caste couples.Maternial wise he "Agnihothri" Belongs to Parayan caste, Paternial wise he is Namboothiri".Present namboothiri of shukapuram gramam Follows Agnihothri's yagam at shukapuram.

In the fifth century AD, as the story goes, members of eight Namboothiri families led by Mezhathol Agnihothri, took a pledge to perform 100 Yagams. When they completed 99 Yagams, Lord Indran feared that his power would be lost to the Yajamaanan (leader) of this Yaagam. Indran and other Devans personally arrived in the 99th Yaagasaala to accept the oblations meant for each of them. Indran then pleaded to Agnihothri to stop performing the 100th Yaagam. The leader declined the request of saying that he was performing it not for his own better position but for retaining the culture of Yaagam among Braahmanans. Indran then offered Agnihothri his equal status. Agnihothri demanded conceding of this status to the other seven participant families also. (Seventeen experts are needed to perform Yaagam. For the 99 Yaagams, Agnihothri had drawn the experts from seven families). Indran accepted the demand and blessed them. They became known as "Ashtagrihathil Aadhyanmaar" (eight elite families). He also went to the extent of blessing them that their successors need not perform Yaagam. Though it is just folklore, it could be believed that by conducting 99 Yaagams, members of these eight Namboothiri families have become experts in almost all the aspects of Vedam. Looking from that angle, the efforts of Mezhathol Agnihothri and seven other families to preserve the Vedic tradition of Namboothiris are to be appreciated. These eight families (given as a kind of synonym, Kala-me-ma-kulu-chem-pa-muri-vella) are the Grihams of Kala (Kalankandathur), Me (Mezhathol), Ma (Mathur), Kulu (Kulukkamillavoor or Kulukkalloor), Chem (Chemmangad), Pa (Pazhoor), Muri (Muringoth) and Vella (Vella). Their successor families are detailed later.

All these Namboothiris became known as Namboothiripads or Bhattathiripads (and all these Ashtagrihathil Aadhyan Bhattathiris are Saasthra Bhattathiris). Female members of these eight families had shown off their elite status by changing their style of wearing costumes, ornaments and certain rituals, with no proper and authentic definition attached to these changes. It is a fact that by looking at a Namboothiri male, it is very difficult to identify whether he is an Aadhyan or Aasyan. But by looking at a married Namboothiri lady's Thaali (wedding gold locket), one can easily identify whether she (or rather her husband) is Aadhyan or Aasyan. Aadhyans have "Kamazhthithaali" (convex wedding gold locket) while Aasyans have "Malathithaali" (flat wedding gold locket).Old Aadhyan Namboothiri ladies were concerned about wearing costumes and specially designed typical ornaments in Aadhyan style. Other than these, there is no special meaning attached to Aadhyan-Aasyan differentiation.

It is a fact that not all the Namboothiripad and Bhattathiripad families are members or successors of these eight families. Except the families mentioned below, all Namboothiripad and Bhattathiripad families originally had the surname Namboothiri and Bhattathiri respectively. Some of them just added the "pad" though they continued to use Aasyan costumes, ornaments and Malathithali. Some others went to the extent of changing those too to the Aadhyan style. Yet another group of today's Namboothiripad and Bhattathiripad families attained that status by affiliating themselves to one of these 8 families by adopting a member from it. Such was the craze for being an Aadhyan Namboothiri. To summarise, the Aadhyan-Aasyan differentiation is more of a show off than with any concrete base.

The successor list of most of these "Ashtagrihathil Aadhya Grihams", obtained from different sources, is given below.

• Kalankandathur Griham: Ottoor, Olappamanna, Varikkumancheri and Kadampatta are successor Manas of Kalankandathur Griham.
• Mezhathol Griham: Its successors are Vemanchery (Kadambur), Kodanaat, Koodalloor and Koodalattupurathu. All these families have their roots running into the village Mezhathur near Pattambi in Palakkad district. It is to be noted that not all families having roots in Mezhathur are successors of this Griham.
• Mathur Griham: Mathur is situated in Paanjaal, in Thrissur district. Poommulli (at Peringod in Palakkad district), one of the wealthiest Namboothiri families till recently, in order to become an "Aadhyan Namboothiri", adopted a male child from Mathur Mana and thus affiliated itself to Mathur Mana. Thus there are two families claiming ancestry to Mathur Griham.
• Kulukkamillavoor or Kulukkalloor Griham: Thirteen Namboothiri Manas have Kulukkalloor Griham for ancestry. They are Polpaya, Polpaya Azhvanchery (family of Azhvanchery Thampraakkal), Polpakkara, Pandamparambathu, Orupulassery, Mappat, Kozhissery, Poolamanna, Edamana (in Palakkad dt.), Puliyannoor (after adopting a child from Orupulassery), Vadakkumkara, Pariyanampatta, and Purayannur. All these families are having their roots running into the Kulukkalloor village, near Cherpulassery in Palakkad district. (For more on Kulukkalloor Griham, refer the book with the same title, by Kodungalloor Kunjikkuttan Thampuran)
• Chemmangad Griham: Chemmangad Mana, situated in Adat near Thrissur.
• Pazhoor Griham: Killimangalam, Kuttamassery, Panayil, Pallippurath, Karuthedath, Melpazhoor, Thali, Vadakkillath, Ponnorkode (Swarnath) and Paduthol are successor Manas of Pazhoor Griham. All of them have roots in Pazhoor Village near Chottanikkara in Ernakulam district. It has to be noted that Ponnorkode (Swarnath) and Karuthedath became members of Pazhoor Griham after adopting a child each from Thali and Pallippurath respectively.
• Muringoth Griham: Ekaadasy Thekkedath, Memana Vadakkedath and Kizhakkumbhagath are successors of Muringoth Griham.
• Vella Griham: Vaal-Nambi family is moved to Ulliyeri, Nanminda, Perambra of Calicut district, Vella Griham was originally in Panniyoor Graamam but, of late, its branch families settled in various other Graamams. The original Vella family was of Rigvedam of Aangirasa Gothram and Gouthama Pravaram. Apart from Thoduvayil Mana of(Kakkat family known as Vaal Nambis), Vella Mana and its branch, Thirumassery Mana (both still existing in Panniyoor Graamam, near Pattambi in Palakkad district), the following are the families that branched off and migrated to other Graamams.

Families who shifted to Sukapuram Graamam and continue to be Rigvedis are:

Maravanchery Thekkedath, Maravanchery Vadakkedeth, Thekkedeth (a branch of it is now in Kudamaloor, near Kottayam but their base family is at Vellarkad, near Kunnamkulam in Thrissur district, and at a later stage, due to lack of male child, they adopted a son from Kakkad family; Maravanchery (Naduvilpad; this family later got absorbed in Thekkedath), Melpathur (of the famous poet, Melpathur Bhattathiripad, which later got absorbed in Maravanchery Thekkedath), Vadakkedath (this family also later got absorbed in Thekkedath), Vaaraanasy, Kakkad (Nambudiripad), Kakkad (Bhattathiripad; later they adopted a son from Kodanatt family of Mezhathol Griham, and continues to be in Vellarkad), Kizhakkedath, Kakkad Ozhukil and Kaattil.

Those who moved to Paravoor and Irinjalakkuda Graamams were:

Akkarakurissy, Elakurissi, Vazhapilly (these three families later performed "Charanam Maari Upanayanam" to become Yajurvedis), Mechery, Aryampilly, Kaipilly (they continue to be Rigvedis), Vilwamangalath (of the famous Vilwamangalath Swaamiyaar, which later became extinct) and Vellangalloor (Bhattathiripad; extinct, but their properties and rights were added to Ottoor of Kalankandathur Griham).

Vedic Classification: Of the four Vedams namely Rigvedam, Yajurvedam, Saamavedam and Atharvavedam, Namboothiris follow only the first three. Two different recensions among Rigvedi Namboothiris are Kousheetakan and Aaswalaayanan and among Yajurvedi Namboothiris, Boudhayanan and Baadhoolakan. All Saamavedi Namboothiris are of Jaimineeya recension.

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