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Pushpaka Brahmin is a generic term that refer to a group of various Hindu Brahmin castes of Kerala in the Ambalavasi community. Pushpaka Brahmin include primarily two castes - Pushpakas (or Pushpaka Unnis) and Nambeesanas, who were assigned the job of tending flowers and making garlands in the Hindu temples and were given rights to teach sacred texts and Sanskrit language in the Pathasalas associated with Hindu temples. Later some other communities like Theeyatt Unnis, Kurukkal, Puppallis etc. having similar culture and temple related jobs were also considered to be Pushpaka Brahmins.

Castes

Traditional profession

Pushpaka Brahmins are traditionally occupied in temple related jobs and arts.

They are generally engaged in jobs like teaching of Sanskrit language and sacred texts in the Pathasalas associated with temples, bringing flowers for pooja and Yajna, garland making, lighting the temple lamps, carry the lamps when idols are taken round in procession, distribution of prasadam and flowers, serving of consecrated water, preparation of food to be offered to deity, cleaning the temple etc.

They also perform actual priestly activities of the temple, but only on behalf of the main priest or in the absence of main priest. The main priest will be generally from Namboothiri Brahmin community. However, the Kurukkal and Pushpakan castes have tantric rights in certain Siva temples and Devi temples of South Kerala.

In Yajnas, their primary function is to serve as Adhvaryu (the priest's assistant) and is in charge of the physical details of the ritual like measuring the ground, building the homakunda etc. The adhvaryu offers oblations.

They are also associated with art-forms like Koodiyattam and Theeyattu. Pushpakan (Unni) perform certain roles of Koodiyattam. Theeyattunnis are associated with Theeyattu. Women of Nambeesan caste, known as Brahmani Ammas, are associated with Brahmani pattu.

Customs

Pushpaka Brahmins have resemblance with Namboothiri Brahmins in their dress and customs. They practice shodasa samskaras of Hindu tradition.

• Traditionally, all Pushpaka Brahmins are strict vegetarians, and prohibited from drinking spirituous liquor.

• The traditional neck ornament of women was Cheruthalikkoottam, and the ear ornament was Kathila. The Kurukkal women used a neck ornament called Arasilathali and ear ornament called Chuttu.

• Namboothiri women (Antharjanams) were not allowed to wear coloured dress. They were supposed to wear only white dress. They were not allowed to pierce nose. Further, a Namboothiri woman was not allowed to look at any man other than her husband, father, grandfather or her brothers on either side. Namboothiri women were not allowed to move out of the house without a maid. These types of restrictions were not generally observed by Pushpaka Brahmin women.

• Brahmanis (women of Nambeesans) sing religious songs on the occasion of marriage among all castes from Kshatriyas to Nāyars. However, Pushpaka women and Kurukkal women never go out to sing on marriage occasions.

• During Achamana, Namboothiris were not allowed to take bath before sunrise. Such a restriction was not observed by Pushpaka Brahmins.

• The Punyaha or purificatory ceremony after pollution for Pushpaka Brahmins was performed through the agency of Namboothiris. At the present time, learned men from Pushpaka Brahmins are employed for this purpose. Other castes avail the agency of Namboothiris and Pushpaka Brahmins.

• The punyaha of Nambeesans was performed by Pushpakas (Pushpaka Unnis) or Nambeesans themselves.

• Pumsavana, the rite of strengthening the fetus, and Simantonnayana ceremonies are performed in the third and fourth months of pregnancy respectively. However, the Kurukkal caste observe only the Pulikudi ceremony or drinking tamarind juice, as among Nayars.

• The Namakarana ceremony (Ceremony of naming a child) is practiced on the eleventh day after birth. However, Pushpaka Brahmins of Southern Kerala (Pushpaka Unnis, Puppallis Kurukkals etc.) generally practice this ceremony on the twenty-eighth day after birth, as among Nayars..

• The Chaula ceremony was performed at the end of first year or before the expiry of the third year among all the Pushpaka Brahmin castes, though, among the Kurukkals, it is a preliminary ceremony before upanayana.

• The Upanayanam - the sacred thread wearing ceremony is carried out between the eighth and sixteenth year. In the past, Upanayanam ceremony was carried out for four days, but in contemporary times it is observed only for one day.

• In the traditional Vivaha ceremony (wedding rituals), the rituals like Kanyadanam, Mangalyadharanam, Saptapadi, Hridayasparsam, Panigrahanam, Parikramanam, Asmarohanam, Lajahomam etc. are followed. In the Mangalyadharanam ritual, an auspicious locket called Thali, attached to a sacred thread or necklace, is knotted around the bride's neck by the bridegroom. Though, the Namboothiri Vivaha known as Veli, and Pushpaka Vivaha are similar to each other in most of the rituals and practices, there are certain specific differences. Traditionally, a Namboothiri bride will always wear white dress during marriage, while the Pushpaka bride will wear coloured dress, preferably red or orange. The Namboothiri Thali has a total of five beads, three beads in between the leaves and two on the sides, whereas the Pushpaka Thali has only three beads, arranged in between the leaves. Pushpaka Brahmins refer to the thali along with the string or necklace to which it is attached as Mangalyasutra, whereas it is referred to as Kanthasutra by the Namboothiri Brahmins. In a Pushpaka Brahmin marriage, it is the groom who ties the Thali around the bride's neck, whereas in a Namboodiri marriage, it is the bride's father who ties the Thali around the bride's neck. In the late 20th century, certain sections of the Nambeesan caste adopted the practice of tying thali by bride's father, as among Namboothiris. Some Nambeesan sects even adopted the Namboothiri Thali instead of Pushpaka Thali. The rest of Nambeesans and other castes of Pushpaka Brahmins still follow the practice of tying thali (Mangalyasutra) by bridegroom, as among all other Brahmin castes in India, other than Namboothiris. Vivaha ceremonies are followed by Grihapravesham or Kudivaykkal.

• Like Namboothiris, Pushpaka Brahmins also wear only one "Poonool" (Yajnopaveetham, sacred thread) even after marriage, whereas Paradesi brahmins wear two or more sacred threads after marriage.

• After a person’s death the Antimasamskara, Sanchayanam, Dasabali, Pindi, Punyaham and Sapindi Sraddham are performed. The sanchayanam, or collection of bones after the cremation of a corpse, is observed on the third, fifth, or seventh day after death. Death pollution lasts for eleven or twelve days, the Punyaham ceremony being performed on the thirteenth day.

• Upon father's or mother's death, Namboothiris were bound to observe "Deeksha" for one year and at the end of "Deeksha" on the 12th month, Sapindi was performed. Pushpaka Brahmins generally didn't practice this one year Deeksha. If the wife predeceases the husband, Sapindi will not be performed. This will be done along with husband's sapindi after his death.

• Pushpaka Brahmins have Aswalayana, Kowsheethaka (both Rigvedic), Boudhayana and Badhoolaka (both Yajurvedic) sutras to which they belong to.

Community welfare

In modern days, Pushpaka Brahmins are reluctant to cling to their traditional professions like priesthood, teaching (in Pathasalas), malakettu (garland making), vilakkeduppu (lamp bearing) etc. due to low income from these professions. Sree Pushpakabrahmana Seva Sangham is an organisation working for the welfare of Pushpakabrahmin castes.

Prominent Pushpaka Brahmins

• Kottarathil Sankunni - renowned Malayalam writer

  

• K. S. Neelakantan Unni - renowned Sanskrit scholar

  

• Divya Unni - cine actress and classical dancer
• Remya Nambeesan - cine actress and singer
• Meera Nandan - cine actress

References

1. Rose, Suma (2004). Polity, Society, and Women: With Special Reference to Travancore, 1700-1900 A.D. Carmel International Publishing House. p. 217. ISBN 9788187655374. Retrieved 2013-04-30.
2. Report of the Commission for Reservation of Seats in Educational Institutions, Kerala, 1965. Kerala: Commission for Reservation of Seats in Educational Institutions. 1965.
3. Sarvavijnanakosam (in Malayalam). Government of Kerala. p. Ampalavasikal (അമ്പലവാസികള്‍). Quote: "പുഷ്പകന്‍ (ഉണ്ണി) - പുഷ്പിണി (അത്തേരമ്മ) - ഇവര്‍ ആചാരനടപടികളിലും മറ്റും നമ്പീശന്‍മാരോടു സമാനരാണ്; പേരില്‍ ഭേദമുണ്ടെങ്കിലും."
4. Puthenkalam, Joseph (1977). Marriage and the family in Kerala: with special reference to matrilineal castes. Dept. of Sociology, University of Calgary. p. 233.
5. Bhattathiripad, V.T. (1970). Kanneerum Kinavum (1 ed.).
6. Sarabhai, Mallika (1994). Performing Arts of Kerala. Mapin Pub.
7. "62 Priests to Travancore Devaswam Board" (in Malayalam). Malayala Manorama. Quote:തിരുവിതാംകൂർ ദേവസ്വം ബോർഡ് ക്ഷേത്രങ്ങളിലേക്ക് 62 ശാന്തിക്കാർ കൂടി - നായർ, വാരിയർ, മാരാർ, പുഷ്പകർ എന്നീ വിഭാഗങ്ങളിൽനിന്ന് ആരുമില്ല.

• Brahmin communities