muthalmura. Of these, there are eight families, known as Ashta Vaidyans. The Grāmanis are alleged to have suffered degradation by reason of their having, at the command of Parasu Rāma, undertaken the onerous duties of protecting the Brāhman villages, and having had, as Rakshapurushas or protectors, to discharge the functions assigned to Kshatriyas. Ooril Parisha Mūssads are supposed to have undergone degradation on account of their having accepted from Parasu Rāma the accumulated sin of having killed the warrior Kshatriyas thrice seven times, along with immense gifts in the shape of landed estates. They are not allowed to read the Vēdas even once."
"There are," Mr. Subramani Aiyar writes, "five sub-divisions among the Nambūtiris, which may be referred to: —
(1) Tampurakkal, — This is a corruption of the Sanskrit name Samrāt, and has probable reference to temporal as much as to secular sovereignty. Of the two Tampurakkal families in South Malabar, Kalpancheri and Azhvancheri, the latter alone now remains. As spiritual Samrāts (sovereigns) they are entitled to (1)bhadrāsanam, or the highest position in an assembly, (2)brahmavarchasa, or authority in Vēdic lore, and consequent sanctity, (3) brahmasamrāgyam, or lordship over Brāhmans, (4) sarvamanyam, or universal acknowledgment of reverence. Once in six years, the Azhvancheri Tampurakkal is invited by the Mahārāja of Travancore, who accords him the highest honours, and pays him the homage of a sāshtānganamaskāram, or prostration obeisance. Even now, the Samrāts form a saintly class in all Malabar. Though considered higher than all other sub-divisions of Nambūtiris, they form, with the Ādhyas, an endogamous community.
