The Mūttatus stand above all sections of the Ambalavāsi group, and below every recognised section of the Brāhman and Kshatriya communities, with whom they do not hold commensal relations in any part of Kērala. They are thus on a par with the Illayatus, but the latter have their own hierarchy, and lead a social life almost independent of the Brāhmans. The Mūttatus seek their help and advice in all important matters. The Mūttatus are, however, privileged to take their food within the nālampalam (temple courts), and the leaf-plates are afterwards removed by temple servants. The Ambalavāsis do not possess a right of this kind. At Suchindram, the Nambūtiri by whom the chief image is served is not privileged to give prāsada (remains of offerings) to any worshipper, this privilege being confined to the Mūttatus engaged to serve the minor deities of the shrine. The washing of the stone steps leading to the inner sanctuary, the mandapa, kitchen, feeding rooms, and bali stones, both inside and outside the shrine, are done by Mūttatus at temples with which they are connected. All Ambalavāsis freely receive food from Mūttatus.
It is further noted, in the Cochin Census Report, 1901, that "there is a pithy saying in Malayālam, according to which the Mūthads are to be regarded as the highest of Ambalavāsis, and the Elayads as the lowest of Brāhmans. Considerable difference of opinion exists as to the exact social status of Mūthads. For, while some hold that they are to be regarded as degraded Brāhmans, others maintain that they are only the highest class of Ambalavāsis. In the opinion, however, of the most learned Vydīkan who was consulted on the subject, the Mūthads are to be classed as degraded Brāhmans. They are supposed to have suffered social degradation by their having tattooed their bodies with figures
