Unni caste is surname of many people in southern India. Unni caste meaning is For the following note on the Unnis of Travancore, I am indebted to Mr. N. Subramani Aiyar. The word Unni, whatever its significance may have been of old, at present forms the common title of four castes of the Ambalavasi group, whose manners and custom differ considerably in their details. They are known, respectively, as Pushpakans, Brahmanis, Tiyattunnis, [222]and Nattu Pattars, their social precedence being in this order. Pushpakan comes from pushpa, which in Sanskrit means either a flower or menses. Brahmanis, more vulgarly known as Pappinis, are so named because they perform some of the priestly functions of the Brahmans for the Sudra population of Travancore. Tiyattunnis, also known as Taiyampatis in British Malabar, are so called from the peculiar religious service they perform in some Hindu temples. Nattu Pattars are also known as Pattar Unnis and Karappuram Unnis. Unni means a child, and is used as an honorific term to denote the male children of a Nambutiris household. The reason why these Ambalavasi castes came to be so called was that they were looked upon as more respectable than the Nayars, by whom the term must doubtless have been made use of at first. The Pushpakans are said to be divided into three classes, namely Pushpakans, Nambiassans, and Puppallis. The first section live only as far south as Evur in Central Travancore, and are called Nambiyars in the north. The Nambiyassans live in Cochin and North Travancore, while the Puppallis are found only towards the south. There are no sub-divisions among the Brahmanis and Karappuramunnis. But the Tiyattunnis are divided into two classes, namely the Tiyatinambiyans of the north, who are generally employed in the temples of Sastha, and Tiyattunnis proper, who perform a similar function in the shrines of Bhadrakali. Women are also known as Atovarammamar and Kovillammamar.
Pushpakans are said to have arisen out of the union of a Brahman woman in her menses with her husband. Parasurama set them apart, and gave them the occupation of making garlands in the temples of Malabar. Though this derivation is given in the [223]Keralamahatmya, it may be more easily believed that Pushpakan is derived from the occupation of working in flowers. Puppalli, at any rate, is thus derived, and, as Palli signifies anything sacred, the caste name arose from the occupation of preparing garlands for deities. Nambiyassans, called also Nambiyars and Nambis, must have been, as also the Puppallis and Brahmanis, one with the Pushpakans. In some places, Nambiyassans are known to have kept gymnasia and military training schools. The Brahmanis must have undergone some degree of degradation because of the religious songs which they sang during the marriages of the Nayars, while those who did not take part therein became, as it were, a separate sept. Another tradition, accounting for the origin of the caste, is that, as in primitive ages early marriages prevailed among the Malayala Brahmans, the family of the Nambutiri who first married his daughter after puberty was excommunicated, and gave origin to the Pushpakas. This is untrue, as, in Vedic times, adult marriage was the rule, and the Nambutiris in this respect have been known to follow a more primitive custom than the Brahmans of the east coast. The Tiyattunnis are said to be the descendants of a Bhuta or demon directed by Siva to sing songs in praise of Bhadrakali, and appease her anger after the murder of Darika. They must from the first have formed a distinct section of the Ambalavasis. The Karappuram Unnis are supposed to have been elevated to their present status by Cheraman Perumal, one of the rulers of ancient Kerala, as, though belonging to the Sudra caste, they were obliged on one occasion to perform Brahmanical service for him. Perumal is believed to have permitted them to take the title of Unni, and call themselves Pattar, by which name [224]East Coast Brahmans are known in Malabar. Thus they came to own the three names Nattu Pattar, Pattar Unni, and Karappuram Unni, Karappuram or Shertallay being the territory where the sept received the above-mentioned social elevation from their sovereign. Even now, many of them reside in the taluks of Ambalapuzha and Shertallay.
The house of a Pushpaka is variously known as pushpakam, pumatum, or padodakam, the last signifying a place where the water falls from the feet of the deity, on account of its close proximity to the temple, where the daily avocation of the Pushpaka lies. The houses of the Tiyattunnis and Nattu Pattars are only known by the name of bhavanam. As in the case of the Brahmans, the Pushpanis and Brahmanis cover their bodies with a piece of cloth, carry an umbrella, and are accompanied by Nayar servant-maids when they go out in public. The women have one more fold in their dress than the Nambutiris. The neck ornament of women is the cherutali-kuttam, and the ear ornament the katila. Bell-metal bangles are worn round the wrists. Female Tiyattunnis and Nattu Pattars do not wear the last, and are generally unaccompanied by Nayar servant-maids when they go out.
Pushpakans are believed to be the most fitting caste for the preparation of flower garlands to be used in temples. They also assist in the preparation of the materials for the daily offering. Nambiyassans were instructors in arms in days of old, and kalari or gymnasia are owned by them even at the present day. Their punyaha, or purificatory ceremony after pollution, is performed by Pushpakans. Brahmani women sing religious songs on the occasion of marriage among all castes from Kshatriyas to Nayars. In Kumaranallur and other [225]Bhagavati shrines, women are employed to sing propitiatory songs, while the men make garlands, sweep the floor of the inner court-yard and plinth, clean the temple vessels, and carry the lamp when images are taken round in procession. It is only the first of these temple services that the Pushpakas do, and their women never go out to sing on marriage occasions. The word Tiyattu or Teyyatu is said to be a corruption of Daivamattu, or dancing to please the deity. According to one tradition, they were degraded from Pushpakas for undertaking service in the temples. In more orthodox times, tiyattu could be performed only in temples and Brahman houses, but now Sudras also share the privilege of inviting the Tiyattunnis to their homes for this purpose, though the ceremony cannot be performed in their houses without a previous punyaha. The rite is extremely popular when epidemic disease prevails. Ganapati and Bhadrakali are, as a preliminary measure, worshipped, to the accompaniment of musical instruments. As this has to be done in the noon, it is called uchchappattu, or noon-day song. In the evening, an image of Bhadrakali is drawn on the ground with powders of five colours, white, yellow, black, green and red. At night, songs are sung in praise of that deity by the Tiyattunni and his followers. A member of the troupe then plays the part of Bhadrakali in the act of murdering the demon Darika, and, in conclusion, waves a torch before the inmates of the house, to ward off the evil eye, which is the most important item in the whole ceremony. The torch is believed to be given by Siva, who is worshipped before the light is waved.
The Karappuram Unnis, unlike the other septs of their class, are mostly agriculturists. The Unnis are all Smartas, but a partiality for Bhadrakali is manifested by the Tiyattunnis and Brahmanis. All social matters [226]among the Unnis are superintended by Nambutiri Brahmans, but, in all that directly touches the social well-being, their own headmen are the judges. Before entering a Pushpakas house for the observation of any ceremony, the Nambutiris insist upon the performance of punyaha. Though the superiority of Ilayatus is acknowledged, they are never employed by the Pushpakas for priestly functions. The Ilayatus are believed to have once been the priests of the Nattu Pattars, though at the present time learned men from their own sept are employed for this purpose. The punyaha is, however, performed through the agency of Nambutiris. The priests of the Nambiyassans, Tiyattunnis, and Brahmanis are Ilayatus.
Adult marriage prevails, twelve being the earliest age of a girl when she ceases to be single. On the evening of the day before the wedding, the bride has a ceremonial bath, and performs the ceremony of growing a jasmine shoot, the flowers of which she should cull and present as an offering to the deity. On the marriage day, the bridegrooms party arrives in procession at the house of the bride, who awaits them with her face covered, and holding a brass mirror and garland of flowers in her hands. Her veil is removed, and the contracting couple gaze at each other. At the auspicious hour their hands are joined, and other items of the marriage rites carried out. In connection with a Pushpaka marriage, ammana attam or tossing of metal balls, kaikottikali or the circular dance, and yatrakali are among the amusements indulged in. Divorce was common among the Pushpakas in bygone days, but, at the present time, the marriage tie is usually permanent, and it is only after the first husbands death that cloths may be received from a Malayala Brahman in token of [227]sambandham (alliance). The Brahmanis, however, have not given up the practice of divorce. Nambiyassans, Puppallis, Pattar Unnis, and Brahmanis follow the marumakkattayam system of inheritance (through the female line), while the Pushpakas and Tiyattunnis are makkattayis, and follow the law of inheritance from father to son. The offspring of a Brahmani by a Pushpaka woman are regarded as issue in a makkattayam family. As is the custom among the Nambutiris, only the eldest son marries, the other sons remaining as snatakas, and contracting alliances with Nayar women. The Illam Nayars, however, do not give their daughters to the Unnis.
The jatakarma, though not strictly proper, is observed in modern days. The namakarana takes place, along with the annaprasana, in the sixth month after birth. The chaula is performed in the third year, though, among the Nattu Pattars, it is a preliminary ceremony before upanayana. The proper time for the performance of the upanayana is between the eighth and sixteenth year. Samavartana takes place on the fourteenth day after upanayana. Pollution lasts for only ten days among the Tiyattunnis, whereas the Brahmanis observe twelve, and the Nattu Pattars thirteen days pollution. Ten gayatris (hymns) are allowed to be recited thrice daily.
The Pushpakas are the highest of the thread-wearing sections of the Ambalavasis, according to their traditional origin as well as their religious and social practices. The Pattar Unnis are the lowest, and are only a step higher than the Kurukkals. Consecrated water and flowers are not given to them directly by the temple priest, but they may stand on the right side of the stone steps leading to the inner shrine. This is the [228]rule with all Ambalavasi divisions. Other Ambalavasis do not receive food from the Unnis. These sections of the Unnis which have Ilayatus for their priests accept food from them. As the Pushpakas proper employ only Nambutiris for purificatory purposes, the latter freely cook food in their houses, as in those of the Muttatus.
It is recorded by Mr. Logan6 that the Tiyattunnis or Tiyadis (ti, fire; attam, play) are a class of pseudo-Brahmans in Malabar, who derive their name from the ceremony of jumping through fire before temples. Mr. Subramani Aiyar writes, in this connection, that I do not think Mr. Logan is quite right when he describes the service of the Tiyattunnis as jumping through fire. It is dancing with lighted wicks in the hands, to exorcise the genius representing the evil eye, or as a propitiatory service in temples. It answers to the pallippanna and kolantullal of the Kaniyans. A figure of Bhadrakali is drawn on the ground with powders of different colours, and the chief incidents in the incarnate life of the deity are recited by the Tiyattunnis. After this, some cocoanuts are broken in two, and lighted wicks are then placed before the presiding deity if done in a temple as a propitiatory service, or before any particular individual or individuals, if the object is to free him or them from the effect of the evil eye.
Unni caste is one of the many castes subcastes of India.
India has thousands of castes and subcastes, they are in existence and practice since the Vedic times. They were created to solve the problem of division of labor. Unni caste name could indicate the type of work people belonging to the Unni caste do or did in earlier times. Many last names in India indicate the place the person originally belongs to. All castes sub castes are primarily divided into 4 categories:
1.Brahmins – The learned or priestly class
2.Khastriyas – The warrior class or those with governing functions
3.Vaishyas – The trader, agriculturalists or cattle rearers class
4.Shudra – The class that serves other three categories
Unni caste belongs to one of the above 4 categories. Indian caste system is the best system to solve the problem of division of labor. In earlier times there was no rigidity in caste system. Indian caste system is still the best solution for the problem of division of labor, the only change that is needed as per changed times is that rather than having a vertical hierarchical system with Brahmins on top and Shudras at bottom, it would be good to have a horizontal socialist system with Brahmins, Khastriyas, Vaishyas and Shudras all at same level.
The caste system of India is in ruins at present. It is also cause of bloody quarrels in certain parts of the rural India. People of backward castes have reservations in government jobs, this facility is widely misused in India. Many of the backward caste people have become rich and still use the facility for their benefit. Many in India believe reservation in jobs should be given on the basis of poverty rather than caste because there are many poors in upper castes as well.
Many criticize the Indian caste system because of bad material condition of lower castes but if they observe in an unbiased way they would find that there are many in upper castes with bad material conditions. The problem lies in power not in castes, power can corrupt anyone be it from upper caste or lower caste.
All cultures, all countries, all religions have caste system in one form or the other. Christians have different churches depending on the region or language or skin color of people. Muslims have a priestly class that tries to control everything. Arab Muslims before the oil boom were so much divided among tribes that if you drank water from a well of a different tribe you could be shot dead. Tribal divisions still exists among Muslims. You can also see the caste system in a different form in your corporate companies. I had seen different food and drinking facilities for people at different levels.
Unni caste is also known as Unni Gotra.
Caste situation is quiet different in urban India, people in urban areas especially youngsters don?t bother about castes. Inter caste, inter religious, inter lingual marriages are quiet common in urban India. Inter caste, inter religious and inter lingual marriages in rural areas attract severe criticism and many times people are expelled from community for not marrying as per religious and caste rules.