Page:Castes and tribes of southern India, Volume 5.djvu/182

than the former. Pād, meaning power or authority, is often used to all Nambūtiris when addressing them. Thus, some who are called Nambūtiripāds may really be Nambūtiris. It may not be strictly correct to divide the Nambūtiris thus, for neither so-called division is separated from the other by interdiction of marriage. The class distinctions are more properly denoted the Ādhyan and Asyan, of which the former is the higher. An Ādhyan is never a priest; he is a being above even such functions as are sacerdotal in the temple. But there are also divisions according to the number of yāgams or sacrifices performed by individuals, thus: — Sōmatiri or Sōmayaji, Akkitiri or Agnihōtri, and Adittiri. A man may reach the first stage of these three, and become an Addittiripād by going through a certain ceremony. At this, three Nambūtiri Vaidikars, or men well versed in the Vēdas, must officiate. A square pit is made. Fire raised by friction between two pieces of pīpal (Ficus religiosa) wood with a little cotton is placed in it. This fire is called aupāsana. The ceremony cannot be performed until after marriage. It is only those belonging to certain gōtras who may perform yāgams, and, by so doing, acquire the three personal distinctions already named. Again, there are other divisions according to professions. Thus it is noted, in the Cochin Census Report, 1901, that "the Ādhyans are to study the Vēdas and Sāstras; they are prohibited from taking parānnam (literally meals belonging to another), from taking part in the funeral ceremonies of others, and from receiving presents. Those who perform the sacrifice of adhana are known as Aditiris, those who perform some yāga are called Somayagis or Chomatiris, while those who perform agni are called Agnihotris or Akkitiris. Only married men are qualified to perform the sacrifices. The Nāyar