Ancient india

    NAIR- ARYAN ORIGIN

The history of Kerala was first written and published by Brahmins, then by Europeans and after the first half of 20^th century by communist historians. It is evident that as in any other part of India, there was a long struggle for primacy between the priestly class and the warrior class. So the priestly Brahmins wanted to dim out the qualities of the warrior Nairs. Probably, that was the historic reason why they called Nairs as shudras, though they possessed almost all the physical features of Aryans, were excellent in art of war fare and intelligent in administration. Next was the era of colonialism. Almost all parts of Kerala were under the ruling of Nair land lords and royal families originated from Nair clan, by the time of arrival of Europeans. To establish their administration completely over Keralites   , Europeans wanted to destroy the dominance of the ruling class by social and psychological means. Because the peasants and the Nairs themselves believed that the Nair is one of the noblest classes in Kerala. Thus Nairs appeared as Dravidians or Mongoloid people in their books. The similarity that all such books kept was that they highlighted “Naga worship” as the major speciality of  of this group of people something which were less important among the actual system, keeping a blind eye on hundreds of other ritual practices among them. However some Europeans were not embarrassed to point out the similarities of Nair people and their customs with that of some Aryan tribes in north India and with western Europeans.For example,some of the European historians pointed out that unlike other south Indian communities members of nair community used umbrellas or caps to protect their skin from sun.This practice can be seen all over Europe and in some Aryan communities in north India .

                                  

                              ORIGIN

            

                                                                The belief among Nair community is that they originated from Aryans ,and they call themselves as Malayala kshathriya. But Brahmins call them ‘Samantha kshathriya’ because they the sacred thread. But there is a hypothesis on the basis of mythology that the Nairs are kshathriyas who removed there sacred thread and migrated to south to escape the wrath of a vengeful Parasurama.

                                                                   Many folk songs in Malayalam sung by the backward classes say the Aryan ancestry of Nairs who ruled them. Other stories about their origin say that they were the warriors who came to south India accompanying Pandavas  and they were the kshathriyas  who migrated to south for the protection of northindian Brahmins who preceded them. Some believe that these Brahmins came to Kerala according to the commandment of Parasurama.Some others believe that the arrival of these Brahmins and the suzerain of Aryans (the warrior class-in administration and defence, the priestly class in –in religious ceremonies) is indicated as the story of Mahabali and Vamana .in another story it is said that a group of kshathrias went to Parasurama and begged for their land that he had captured. Feeling sympathy,he asked them to  travel south to kerala.those people headed to south came to known as Nairs as they became the ‘nayakars’(leaders).thus ther is a belief that parasurama created Kerala. However,it is crystal clear that Nairs invaded to Kerala relatively very recently( first century A.D. to 10^th century A.D.).

                                                         Most of their physical features, superiority in warfare and administration,rituals and religious ceremonies strongly supports the conclusion that Nair community in Kerala have an Aryan origin.

 To trace out their origin one need to analyse each of the above mentioned in every detail.

1)       PHYSICAL FEATURES                                         

first of all let’s see what are typical Aryan physical features.

                                                       

  The following are the defining aryan features that are clearly visible in this picture:
1)The forehead is vertical.
2)There is no nasion depression. The nosebridge is full, such that there is continuity between the forehead and nosebridge.
3)The eyes and cheekbones are set significantly deeper than the forehead and nosebridge.
4)The front of the jaw (both mandible and maxilla) is much narrower than the cheekbones. This results in a fleshy area
between the cheekbones and the front of the jaw, which has a slight concavity to it.
5)The cheekbones are 'squared off', being flat on their front side, and sharply angling backward on their outer edge.
6)There is a subtle diagonal line in the flesh, starting at the inner tip of the eye and moving in an outward-downward
direction over the cheek.
7)The nose is straight, and relatively narrow.
8)There is relatively little distance between the bottom of the nose and the top of the upper lip. (in stark contrast to
australoids, many africans, and indigenous irish)
9)The eyes do not bug out at all. (unlike those of many africans and turks)
10)When the eyes are open, there are no significant lines that distinguish the eyelids.
11)The lips are of medium thickness. (in stark contrast to the exceptionally thin lips of some indigenous west europeans)
12)There is no unibrow hair.
13)The eyebrows are relatively straight and horizontal.                      
14)hairy body

                                 Most of these characters are visible in Nair community. Here is a comparison between   a lady who possesses typical Aryan features and a Nair lady.                                                                                                                                                                      

                                                  

                                                                                                     

                                                                                                  Parvati omanakkuttan

                            Kate Beckinsale

                          This similarity can also be seen in men too. Here is another comparison.

                                                                              

Why  they are wheatish to dark wheatish?

                 

               Melanism is an adaptation to withstand direct UV rays and heat. We all are familiar that exposure to sun for a few minute can tan our skin. In Kerala,a tropical region ,naturally more number of individuals acquire advantageous character-more melanin.No doubt melanism is advantageous to live in equatorial region. Otherwise it will lead to lethal diseases like skin cancer. But when we compare the complexion of Nair people with other communities of Kerala and south India, they are fair. Still, many fair people can be seen in this community .But a large number of them have whitish complexion. Only a very few of them are dark, unlike other south Indian community.

                                 Reason for the high frequency of the intermediate character (wheatish colour) can be explained   simply on the basis of natural selection and the survival of the fittest. Sinhalese are almost very dark, though they said to have an Aryan origin. Even in Europe if we observe carefully, down the altitude, we can see, melanin content in skin, eyes, and hairs increases gradually.(Nordics, Alpines and Mediterranean people ).Moreover , to our surprise, if you observe Nair people with dark wheatish or wheatish colour living in Europe or America  or three or four years you would find that there skin tone gradually lightens and become fair(it may be observed in any community).

                             

                                    HAIRY BODY

No one in this community can be found with out hairy body. Their hair is either wave   like or straight and dark .This feature contradicts the conclusion that Nairs are of Mongloid (i.e, Naga or Newar ) origin.

                                                 EYE COLOUR

Most of the people in this community have dark iris. In a minority of them eye colour is darker than Afghanis and other middle Asians.

                           LONG CHIN AND PROMINENT NOSE

People of this community have long and sharp chin which is so different from Dravidians and  mongoloids .These people have long and prominent nose easily distinguishable and continuous from the forehead, though there noses are not very narrow and turned up like western and northern Europeans. But their nose structure resembles Russians’ and southern Europeans. Even in Germany such noses can be seen. But narrow noses are also seen among them.

                              BODY STRUCTURE   

They have a long, slender well-built and strong body with less fat deposit which enabled them to attain superiority in art of warfare. This body structure also contradicts the conclusion of Mongoloid or Naga origin.

  2)        AGGRESSIVE ATTITUDE

Most of the south Indian tribes were not interested in war and they tried to keep away from wars and battles. It is said that Dravideans were peace loving and wished to live a calm life. Unlike them, Nairs in south were ‘war loving.’ Their children were sent to Kalaries from childhood where they were trained to fight, especially with sword. They were the first suicide fighters in south. And they fought each other for supremacy over land. They were the people who led hundreds of legendary wars .Marthanda Varma who defeated the Dutch in kulachel battle and Pazhassiraja who defeated Tipu sultan are best examples.

There were a Nair regiment in Travancore Army. Most of the men in this community always kept a dagger with them even in the last century like the ancient British people.

3)                                          ART OF WAR FARE

Members of Nair community were excellent fighters. They were trained to fight in Kalaries.Thus ‘ Kalari payatu’ formed as  a martial art. Like the Europeans and unlike Mongoloid or Dravidian tribes Nairs used aegis and sword to fight. They used iron made weapons unlike the native people of south. They were the first known suicide fighters in south. Given below are some of the best examples to exemplify their excellence in war fare.

 MAMANKOM

Mamankam festival or Mamangam festival (Malayalam: മാമാങ്ക മഹോത്സവം) was a month long ancient festival celebrated at Thirunavaya, Malabar coast, south India, in the present day state of Kerala from the time of Kulasekharas (Cheras) in every 12 years until 18th century, mostly remembered for the bloody battles occurred during the festivals after 14th century. Mamankam festival was a great trade fair from the Sangam period where traders from around the world came through Ponnani Port by ships and barges.
At the end of the rule of Kulasekharas, the right of Mamankam passed to the kings of Perumpadappu and then to the Hindu Nair rulers of Valluvanad. Later the Samoothiri of Kozhikode defeated the Valluvanad rulers in Thirunavaya Wars (14th century AD) and resulting in a dispute and bloodshed between these two rulers. Though the Sammothiri was also a Hindu Nair, he had the overwhelming support of the Muslim Arab merchants which the ruler of Valluvanad did not have. The Samoothiri declared himself as Maharakshapurusha of the temple in Thiruavaya. From that day forth, the Valluvanadan king began to send Chaver Nairs to fight until death, and to recapture the right from the Samoothiri, who would stand poised at Nilapadu thara in Thriunavaya, surrounded by a large contingent of warriors.
The last such Mamankam festival, was believed to have been held in 1755, when the Samoothiri/Zamorin had a hair-breadth escape from a chaver aged 16 named Putumanna Kandaru Menon.

 ARENAS

 As in Greece or Rome arenas were used to perform ‘Kalari payatu’ or their martial art as competition called ‘Ankoms’.

NAIR BRIGADE

The Nair Brigade was the army of the erstwhile kingdom of Travancore in India. Nairs were a warrior community in the region which was responsible for the security of Travancore and other local kingdoms. King Marthanda Varma's (1706–1758) personal bodyguard was called 'Thiruvithamkoor Nair Pattalam' (Travancore Nair Army). The Travancore army was officially referred as the Travancore Nair Brigade in 1818. The Nair Army of Travancore was very strong during 1700s and 1800s. They defeated Dutch Army in Battle of Colachel and was the strong force in the region

  4)   ADMINISTRATIVE EXCELLENCE

 

Nairs were excellent in administration. Most of the principalities were ruled by Nair dynasts enjoying all the privileges of a king. They kept a small soldiery of Nair combatants. There were many land lords under these dynasts. They also belonged to Nair community .these lords administrated the taxation. Under their administration agriculture, education and in 17^th and 18^th century industries also flourished in Kerala.All the royal lineages in kerala are derived from Nair community (samanta nair or samanta kshathria).Ministers of these dynasts were also Nairs. Moreover, all administrative officers were either Nair or Brahmin. Even now you can find many shining Nairs or Christians and Muslims converted from Nair community, in all government sectors, multi national companies and political parties as administrators.

  5)  FOOD HABBITS

They follow a highly balanced diet. Normally the food is known as ‘Sadya’and it does not include meat ,fish or egg but contains rice, vegetables, pulses ,curd blend ,ginger, chilly, pepper, papad ,fruits and sweets. Payasam, made of milk, rice, ghee, and sugar is an important item in this ‘sadya’. 

                                             They also use moderate amount of meet, enough, fish and egg in daily life. But strictly restrict the use of beef, mutton and pork.

                                 When closely observed, this communities food habits resembles what Aryan mythology recommends to Kshathryas. i.e, for activation of valliance and ‘Rajoguna’ one must eat spicy, peppery and sweet food and moderate amount of meat, fish etc.and the food must be highly nutritious.

                              A curry known as ‘parippu kari’ is the main attraction of this Sadya.it is made of pea and coconut. This highly similar to Dal  of north Indians.

 Sadya includes

1. Parippu kari
2. pickles
3. ginger curry (ingi kari)
4. thoran (vegetable and coconut)
5. aviyal (vegetable kurma)
6. pachadi (curd,vegetables or fruits &coconut)
7. kichadi(vegetables and curd)
8. kalan
9. olan(curd,coconut & cucumber)
10. chips (banana & sweetened banana)
11. plantain fruit
12. blend
13. payasam of different kinds.

        Most of these items is different from Dravidian items. For example,a Dravidian meal includes ‘Rasam’ (important).But a Nair Sadya excludes Rasam but it includes pulisseri(kalan),pachadi,aviyal,parippu etc.

           We can not neglect the difference between Kshathriya dishes and Nair dishes.But it can be explained on the basis of geographical difference and availability of food materials. And the social, cultural and political influences also affected on their food habits.

                                                 Some points out that Nair people are not using the same food materials that Europeans and north Indians use to prove their non-Aryan origin. eg: wheat .This is a stupid thought prima facie. With common sense one can think that geographical and climatic conditions influence the availability of food materials.

6)                                                                                         ATTIRE

                                            

Nair men wore ‘Mundu’ and ‘Melmundu’ or ‘veshti’. They usually had long hair. They usually had long hair. They used to tie their in a special style. They wore different kinds of jewelleries. They used studs and earrings, chains on neck and hip, bangles and rings sometimes they also used a ring on around one of their ankles.They wore different kinds of jewelleries .They used studs  and earrings,chains on neck and hip,bangles and rings. Sometimes they also used a ring around their one ankle called ‘thala’. .During wars and Ankoms they wore ‘Thattu’.,which is very similar to north Indian dressing style.

          The Hindu Nair Bride's Aamaadapetti

The most popular ornaments in a well-to-do Nair girl's aamaadapetti (the traditional name for jewel box), had jewellery for every part of her body. Earrings, necklaces, long neck chains, armlets, wristlets, finger rings, waist lets, nose rings, anklets- every kind of jewel art was featured in gold, silver and precious stones. Most popular among them are usually, neck ornaments like the Kantasaaram, Naalupanti, Addiyaal, Ponnu-Nool,), Arimbu Mani, Jnali Kuzhal, Minnum Maniyum, Arasilla Thali, Pachakkal Thali, Kasu Mala, Kuzhal Mala, Rasi Thali, Padakka Thali, Maanga Mala, Mullamottu Mala, Gaja Mala, Elekka Thali etc. For the nose, stud or rings called Mookuthis were worn set with ruby or diamond generally. For the arms, bangles such as Kattikappu, Simha Kada , Ashtalakshmi Vala etc. were worn. For the waist, ornament known as Oddiyanam were worn. Young girls wore ornaments even on their feet, anklets known as Thala or Padaswaram. The Nair ladies extended their ear lobes and the popular ornament which were worn in the ears were a type of two lipped biconvex disc considered more fashionable, known as the Toda. Jhimiki too were a popular ornament. Richly stone crusted armlets and rings like Pavithrakkettu ring were also very popular. Rubies, emeralds, diamonds and pearls topped the list of choice of precious stones.        

                         The colour and texture of dresses they chose, the style of ornaments they wore were etc made them different from other south Indians. i.e., Most of the other south Indians choose very dark and bright colours for their dress and ornaments where as the Nair people opted light colours or white like ancient Europeans. Still, one could find some similarities between the dressing style of Nairs and other south Indians, but this was the out come of Years of co-habitation. Moreover, they could only chose a dress which suited the climatic and Geographical conditions and the ornaments were made by smiths who were native to this land or Tamil smiths.

                 They used umbrellas or umbrella like hats to protect themselves from sun. This practice is not seen anywhere else in south India but it is seen among some Aryan tribes in North India and among Europeans.

7)                                                                                         ARCHITECTURE

                     

                      

 Nair families dwelled in big houses called ‘Tharavadu’. Most of those houses had a square shaped large opening in area at the centre which is not roofed called ‘Nadumuttam’ .Around this ‘Nadumuttam’ rooms and other structures were made. Usually it is so large and accommodates a large number of people who belong to same ancestry. This resembles the ancient Aryan systems led by women (ref – Rahul samkrithyayans works).In north India,even now families live in a large building which have such large opening in the centre and people belonging to the same ancestry lives there. The architecture is according to ‘Vasthusastra’.

                                       So these buildings where they dwelled is also a strong people proofed for the Aryan ancestry.

                                      Though these houses was built for Nairs ,it was built by ‘kammalas’(viswakarma) .i.e,Asari –Who does plastering and Moosari (mason) who does works on stones. These Kammala were native to Kerala and were living with Dravidian culture. And some other people belonging to this group was Tamil origin. So the architecture followed by Nairs was highly influenced by the native style. In the course of time , Nair people would have adapted some of the Dravidian style due to climatic conditions and due constant interaction between them.

                                         Nair people also kept some small temple or a place where they kept their god like north Indians .When closely observed, one can find that these temple like structures have north Indian style, i.e ,a sculpture of god made with stone just inside the a small enclosure .There where many large temples owned by groups of Nair families. In structure, these temples were different from north Indian temples. However, these temples was neither much similar to other South Indian temples. Of course there were some similarities with Tamil, Kannadiga or Telungu temples. It may be due to the cultural influence and the due to the influence of the native southern architects. As those temples were built by spending a great deal of money of course they would have opted for well known south Indian architects.

8)                                                                                         MARRIAGE.

                                            When marriage and costumes among Nair community is considered, we can find how greatly this community differs from others in south India.

                           Today, all other communities’ wedding ceremonies are highly influenced by Nair wedding. Up to an extend Nair matrimonial are also influenced by south Indian Style.

Steps of Nair wedding are

      

1) SWEEKARANAM

On the wedding day, the groom and his family arrive at the venue of the wedding. Usually it is arranged in the girl's place. They are received ceremoniously in the midst of the traditional music (Nadaswaram and thayil). The bride's brother washes the groom's feet on a wooden plank and the aunts perform aarathi (pooja) and receives him and the brother gives a sandal mark(chandana pottu) on the forehead of the groom. The groom and his people are escorted by the young girls holding the traditional brass lamps. The boy sits in the mandap on the right side of the decorated canopy.This is very similar to the Mangala vadyam and Milanam in North Indian weddings. The  north indian wedding ceremony begins with Mangala Vadyam, or the playing of the auspicious Shenai, a trumpet-like instrument. The bride's family greets the groom. He receives the red tilaka (red powder) mark on his forehead signifying the Lord's blessing upon him. He is led to the, wedding canopy (mandapa)  under which the ceremony will take place.

2) The bride is then escorted by her father, following her aunt to the mandap amidst the traditional music and takes her place facing the east, with the groom facing her. Her aunt carries a special kind of lamp and Ashta mangalyam . (This has some similarities with the Kanya Gamanam in North indian wedding).

3) THALIKETTU AND PUDAVA KODUKKAL

 At the auspicious moment (muhurtham) the groom ties the"thali" around her neck( tying the knot), in a sacred yellow thread (this thali is soon moved to the  ponnu nool (golden chain)gifted by the groom.In some places,this thali is hooked in the golden chain and is gifted to the bride), to the beating of drums, and gifts her a 'Mantra kodi’(usually a Sari or Mundu and neryathu in decorated tray). This ritual is called Thalikettu and Pudavakodukkal. This thalikettu is similar to the Mungala Suthra in  north Indian wedding. The groom gives the bride a mangala sutra, a necklace made of gold and onyx, which also identifies her as a married woman.The  ’Thali’ is structurally very similar to the Mangala sutras and their thali is really different from that of other South Indian communities.

                                                     

          

    Mangal Sutra                                   Nair Thali                  

 Other south Indian Thalies are given below

Here we can see how greatly the culture of nairs in Kerala differs from other south Indians.

 Unlike the south Indian tradition a Nair bride remove the yellow thread   soon after the wedding ceremony and hooks the Thali in the golden chain gifted by the groom. In some places the groom first gifts the golden chain and then hooks the Thali in it and do not use the yellow thread. So, the use yellow thread may be an adapted custom from other south Indians.

4) Exchange of  garlands

  The bride and groom exchange flower garlands signifying their acceptance of each other.This tradition resembles Swayamvara  an oldest Aryan style of marriage where the girl is given all the right to choose her husbund by ornamenting him with a garland .After this the man whom she chose as her bride also presents her a garland.

5) Kai pidichu Kodukkal(Pani Grahanam)

Exchange of garlands is followed by her father keeping his daughter's hand in the groom's hand, handing over her to her groom in holy matrimony. This practice, i.e The bride and groom hold hands as a symbol of their union, is seen in North Indian Wedding also(Panigrahanam).

6) Pradakshinam

 . Holding the brides hand, the groom goes around the fire (usually a nilavilaku) three times. This practice can also be seen in north Indian weddings with a slight difference, i.e,in north Indian weddings groom and bride round the fire four times.

                                Nlavilakku,Nirapara(paddy or rice in large vessel called Para as an indication of prosperity),new clothes, Kumkum(sindoor), are  placed on the Mandap.Fruits,sarkara(or sugar),Avil and Malar(both made with rice ),coconut ,kalkandam (a crystalline form of sugar) etc., which are devoted to lord Ganesh  is also placed in the Mandap.

                          The truly Gandharvic style of Nair marriage is strong reply to those who argue   Naga or Dravidian origin to Nairs.

9) CREMATION (SAVA SANSKARAM)

Nair funeral rites is in accordance with what is said in Rg-veda, Atharva veda ,Gharya  and in Puranas.

Here is a summary of what we know about cremation from the Rg-veda:

1. The fire deity, Agni, was invoked to carry the departing soul to the realm of Yama, the god of death.
2. In the case of a priest his sacrificial implements were burned along with his body.
3. Prayers were recited to various deities in order to transfer the departing soul to the world of the pitrs.
4. A cow or goat, known as an anustarani, was burned along with the body of the deceased.
5. In the case of a deceased husband, the wife would lay on the funeral pyre along side the body of her husband. Before the fire was lighted, she would be asked to rise from the side of her husband’s body and rejoin the living.

The Atharva-veda (XVIII) adds the following information:

1. The body was dressed in new garments before cremation.
2. Grains and sesame seeds were scattered along side the body before cremation.
3. The pitrs were ritually invoked to attend the ceremony and invited to sit on the southern side of the fire.
4. Streams of ghee along with prayers were offered to the pitrs during the cremation.
5. Prayers and oblations made of rice cakes, milk, meat, whey, honey, and water were used in the worship of various gods in order to ensure long life and prosperity for the living relatives.
6. Prayers and oblations were offered to three generations of pitrs: the father, the grandfather, and the great grandfather, during the cremation.
7. Cakes of rice, sesame and other articles of food were buried along with the cremated bones.

It is evident from the Atharva-veda that the worship of pitrs had its origins in the earliest Vedic period.
The cremation process during the Grhya period may be summarized as follows:

1. As soon as the person died a cremation pit called a smasana was dug. The pit was made in a fertile place inclined towards the south.
2. All hair, including head and facial hair, was removed from the body.
3. A funeral procession of four parts was organized. The immediate family members carried the sacred fire and the sacrificial vessels. Behind them an odd number of persons carried the dead body. Next, a cow or goat, preferably black in color, followed. Finally, the relatives and friends of the dead person followed.
4. Once the funeral pyre had been prepared the body was placed on sacred grass that lined the inside of the cremation pit along with wood. In the case of a husband who had died, his wife would lie to the north side of his body. A brother or some other representative of the deceased would ask her to rise before the fire was lighted. The sacrificial implements used by the deceased person would also be placed alongside the body.
5. The body would be covered with the skin of an anustarani cow or goat. If there was no animal then cakes of  rice would serve the purpose.
6. The fire was lighted starting at the head.
7. When the entire body had been consumed, the mourners would circumambulate in a counter-clockwise direction and then leave without looking back. They would then go and bathe.

During the Puranic period the procedures were as follows.

1. At the time of death sacred verses were recited to revive the dead person. When these had failed the priest would announce the death. The cremation, if possible, was to be performed on the day of the death.
2. Professional mourners would be hired, who would gather around the deceased with disheveled hair, disordered garments, and dust covered bodies and begin wailing and sobbing.
3. The body was washed; the hair and nails were cut. The body was dressed in new garments and adorned with ornaments.
4. The body was carried on the shoulders of relatives, or pulled in a cart, followed by mourners who would recite sacred prayers until they reached the cremation site.
5. After arriving at the cremation site the body would be placed on the funeral pyre with the head facing the south.
6. The chief mourner placed ghee on the body to the accompaniment of sacred prayers.
7. All jewels and ornaments were removed from the body and a small mound of cow dung was placed on the stomach or chest. The chief mourner walked around the body three times in a counterclockwise direction while sprinkling water from an earthen vessel. The vessel was then broken on the ground near the head of the deceased.
8. The chief mourner lighted the fire at the head to the accompaniment of prayers.
9. Prayers were recited to direct the various parts of the deceased’s body to merge with the universal elements: the voice to the sky, the eyes to the sun, the vital breath to the wind, and so forth.
10. After the fire has consumed the body the mourning party returned home to bathe and purify themselves with prayers for peace.
11. Three days after the cremation the chief mourner returned to the burning area and ceremonially sprinkled the ashes with water. The ashes were later poured into the Ganges or other sacred body of water in a ceremony called visarjanam.

Current cremation practice in India generally follows this Puranic model.But Nair funeral rites follow many of the rites in Rig-veda,Atharva veda  and grhya period.

Post cremation Burial (Pitr-medha)

During the Vedic and early Grhya periods it was common to bury the incinerated bones of a deceased person in an urn. This was the pitr-medha ceremony. The Grhya-sutras of Asvalayana describe how the burned bones were to be collected on the third lunar day (tithi) after death. In the case of a man who had died, the bones were to be collected by elderly men and placed into a male urn. In the case of a woman, the bones were to be collected by elderly women and placed into a female urn. Urns were designed by their shape to be male or female. The performers of this ceremony were to walk three times in a counterclockwise direction around the bones while sprinkling milk and water from a particular kind of twig (sami). The bones were then placed into the urn as they were picked up individually with the thumb and fourth finger. First the bones of the feet were to be gathered and then successively the other bones were to be gathered working toward the head. After the bones had been purified and gathered they were sealed and buried in a secure location.
By the end of the Grhya period the practice of burying bones in an urn declined.But this is still practiced in Nair community.
 Here is a summary of Nair funeral rites

When a person is about to expire all members of the Tharavad, one by one pour a few drops of water into his or her mouth, holding in the hand a piece of gold or a gold ring. If the Tharavad is rich enough to afford it, a small gold coin is placed in the mouth, and the lips are closed. As soon as death has taken place, the corpse is removed from the cot or bed, and carried to the Vatakkini (a room in the northern end of the house) where it is placed on long plantain leaves spread out on the floor. The corpse is covered from top to toe with a washed cloth and placed on the floor with the head towards the south. Two lamps are kept burning, one near the head and the other near the feet of the dead body and here the neighbours come to take a farewell look at it. Then comes the Pattum Kachayum Iduka or the placing of new clothes over the body by all the relatives outside the Tharavad Then the dead body is washed and dressed in new clothes.Then the sons,nephws etc. Are bathed and then submit rice and sasame into the mouth of the dead body.Some rice Cakes are made and some rituals are practiced. The body is then removed to the cremation ground in the south eastern corner of the Tharavad garden, where the funeral pyre is prepared of the wood of a mango tree cut for the ocassion. The corpse is generally carried by the Machampikkars on a bier made of bamboo. The body is placed on the pyre with the head towards the south. The junior members go around the pyre three times, throw paddy and rice over the dead body, prostrate at the feet of the corpse and then set fire to the pyre, the senior who is next in age to the deceased, leading them. When the body is burnt the funeral party bathe, and then follows the breaking of the pot. This consists off the chief mourner carrying on his head an earthern pot filled with water with a small hole at the bottom, thrice around the pyre and then breaking the pot near the head of the corpse. When the water thus trickles down from the pot, the junior members direct the particles to the corpse, probably to purify it.

The Sanchayanam or the collection of the cremated remains takes place generally on the seventh day. The bones are collected in the new pot and deposited at the foot of a fig or jack tree, and at the next convenient oppurtunity removed therefrom and thrown into the waters of a sacred river. The ground itself, where the body has been cremated, is dug up and sown with grains or planted with a coconut tree. After the Sanchayanam funeral cakes are offered to the manes of the departed, in which the Maran officiates as priest.

9)                                                                                         NAGARADHANA

 Do they practice Nagaradhana?

                       There is a belief among the modern historians that, Nagaradhana was an integral part of Nair, social life and customs.When we make a three dimensional examination of history and social life it is clear that Nagaradhana  never had much importance among Nairs.