NAIR- ARYAN ORIGIN
The history of Kerala was first written and published by Brahmins, then by Europeans and
after the first half of 20th 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 10th
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 17th and 18th
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
- Parippu kari
- pickles
- ginger curry
(ingi kari)
- thoran
(vegetable and coconut)
- aviyal
(vegetable kurma)
- pachadi
(curd,vegetables or fruits &coconut)
- kichadi(vegetables
and curd)
- kalan
- olan(curd,coconut
& cucumber)
- chips
(banana & sweetened banana)
- plantain
fruit
- blend
- 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:
- The fire deity, Agni, was invoked
to carry the departing soul to the realm of Yama, the god of death.
- In the case of a priest his
sacrificial implements were burned along with his body.
- Prayers were recited to various
deities in order to transfer the departing soul to the world of the pitrs.
- A cow or goat, known as an anustarani, was burned along
with the body of the deceased.
- 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:
- The body was dressed in new
garments before cremation.
- Grains and sesame seeds were
scattered along side the body before cremation.
- The pitrs were ritually invoked to attend the
ceremony and invited to sit on the southern side of the fire.
- Streams of ghee along with prayers
were offered to the pitrs
during the cremation.
- 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.
- Prayers and oblations were offered
to three generations of pitrs:
the father, the grandfather, and the great grandfather, during the
cremation.
- 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:
- 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.
- All hair, including head and
facial hair, was removed from the body.
- 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.
- 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.
- 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.
- The fire was lighted starting at
the head.
- 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.
- 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.
- 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.
- The body was washed; the hair and
nails were cut. The body was dressed in new garments and adorned with
ornaments.
- 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.
- After arriving at the cremation
site the body would be placed on the funeral pyre with the head facing the
south.
- The chief mourner placed ghee on
the body to the accompaniment of sacred prayers.
- 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.
- The chief mourner lighted the fire
at the head to the accompaniment of prayers.
- 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.
- After the fire has consumed the
body the mourning party returned home to bathe and purify themselves with
prayers for peace.
- 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.
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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.
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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.