male sex, that a Nāyar woman called a Vrishali should invariably precede them, that they should be covered with a cloth from neck to foot, and that they should not wear jewels. These women are therefore always attended by a Nāyar woman in their outdoor movements, and they go sheltering their faces from public gaze with a cadjan (palm leaf) umbrella." *[1]
The Kēralolpatti relates the story of the exclusion of the Panniyūr Brāhmans from the Vēdas. There were in the beginning two religious factions among the Nambūtiris, the Vaishnavas or worshippers of Vishnu in his incarnation as a boar, and the Saivas; the former residing in Panniyūr (boar village), and the latter in Chovūr (Siva's village). The Saivas gained the upper hand, and, completely dominating the others, excluded them altogether from the Vēdas. So now the Nambūtiris of Panniyūr are said to be prohibited from studying the Vēdas. It is said, however, that this prohibition is not observed, and that, as a matter of fact, the Panniyūr Nambūtiris perform all the Vēdic ceremonies.
"Tradition," Mr. N. Subramani Aiyar writes, "as recorded in the Kēralamahatmiya, traces the Nambūtiris to Ahikshētra, whence Parasu Rāma invited Brāhmans to settle in his newly reclaimed territory. In view to preventing the invited settlers from relinquishing it, he is said to have introduced, on the advice of the sage Nārada, certain deep and distinctive changes in their personal, domestic, and communal institutions. The banks of the Nerbudda, the Krishna, and the Kāveri are believed to have given Brāhmans to Malabar. I have come across Nambūtiris who have referred to traditions in their families regarding villages on the east
- ↑ • N. Subramani Aiyar, Malabar Quart. Review, VII, I, J908.
