nor were there many powerful inducements for Brahmans to migrate to the south. Politically the Tamil countries were in a state of turmoil. The Kalabhras, the Kadambas, the Pallavas, the Chalukyas, the Cholas, the Pandyas and the Cheras were fighting with one another. Religion suffered from the ills of political unrest. There was no definite state religion ; each king professed the religion which suited his whins and caprices. Better days dawned during the seventh century when Brahmanism, i.e., the cult of Siva and Vishnu, came out triumphant in the religious struggle. The Tamil countries became more or less quiet. And the very Brahmans who had served as messengers and domestic servants under the wealthy Dravidians, as now, became priests and purohits to the Tamil kings, thus securing for themselves a wider influence in the country. All these led to the construction of a large number of temples to Siva and Vishnu, and to the invitation of more Brahmans from the Aryavarta during the seventh and the early part of the eighth century A. D. for purposes of worship in temples and to serve as purohits to Dravidians.
These Brahınans have since been known honorifically as 'Nambis' in all the three Tamil countries—Chera, Chola and Pandya—in contradistinction to later Brahman immigrants usually styled as 'Bhatta.' The former wear the tuft of hair in front, while the latter keep it at the back of their head. They are called the Purva-sikhai or Puraschudakula
