Ambalavasi caste is surname of many people in southern India. Ambalavasi caste meaning is This is summed up, in the Madras Census Report, 1901, as a generic name applied to all classes of temple servants in Malabar. There are many sub-divisions of the caste, such as Poduval, Chakkiyar, Nambiyassan, Pidaran, Pisharodi, Variyan, Nambi, Teyyambadi, etc, which are assigned different services in the Hindu temples, such as the preparation of garlands, the sweeping of the floor, the fetching of fire-wood, the carrying of the idols in procession, singing, dancing, and so on. Like most of the temple servant classes, they are inferior to the lower Brahmans, such as the Mussads, and food will not be taken from the hands of most of them even by Nayars.[29]
In the Travancore Census Report, 1901, it is noted that the term Ambalavasi (one who lives in a temple) is a group-name, and is applied to castes, whose occupation is temple service. The Keralamahatmya speaks of them as Kshetravasinah, which means those who live in temples. They are also known as Antaralas, from their occupying an intermediate position between the Brahmans and the Brahmanical Kshatriyas of Malabar on the one hand, and the Sudras on the other. While according to one view they are fallen Brahmans, others, such as the writer of the Keralolpatti, would put them down as an advance from the Sudras. The castes recognised as included in the generic name of Ambalavasi are
Nambiyassan.
Pushpakan.
Puppalli.
Chakkiyar.
Brahmani or Daivampati.
Adikal.
Nambidi.
Pilappalli.
Nambiyar.
Pisharati.
Variyar.
Nattupattan.
Tiyattunni.
Kurukkal.
Poduval.
All these castes are not connected with pagodas, nor do the Muttatus, who are mainly engaged in temple service, come under this group, strictly speaking. The rationale of their occupation seems to be that, in accepting duty in temples and consecrating their lives to the service of God, they hope to be absolved from the sins inherited from their fathers. In the case of ascent from lower castes, the object presumably is the acquisition of additional religious merit…. The delinquent Brahman cannot be retained in the Brahmanic function without lowering the standard of his caste. He had, therefore, to be allotted other functions. Temple service of various kinds, such as garland-making for the Pushpakan, Variyar and others, and popular recitation of Gods [30]works for the Chakkiyar, were found to hold an intermediate place between the internal functions of the Brahmans and the external functions of the other castes, in the same sense in which the temples themselves are the exoteric counterparts of an esoteric faith, and represent a position between the inner and the outer economy of nature. Hence arose probably an intermediate status with intermediate functions for the Antaralas, the intermediates of Hindu Society. The Kshatriyas, having commensal privileges with the Brahmans, come next to them in the order of social precedence. In the matter of pollution periods, which seem to be in inverse ratio to the position of the caste, the Brahmans observe 10 days, the Kshatriyas 11 days, and the Sudras of Malabar (Nayars) 16 days. The Ambalavasis generally observe pollution for 12 days. In some cases, however, it is as short as 10, and in others as long as 13 and even 14, but never 16 days.
It is further recorded, in the Cochin Census Report, 1901, that Ambalavasis (literally temple residents) are persons who have the privilege of doing service in temples. Most of the castes have grown out of sexual relations between members of the higher and lower classes, and are therefore Anulomajas and Pratilomajas.15 They may be broadly divided into two classes, (1) those that wear the sacred thread, and (2) those that do not wear the same. Adikal, Chakkiyar, Nambiyar or Pushpakan, and Tiyyattu Nambiyar belong to the threaded class, while Chakkiyar, Nambiyar, Pisharoti, Variyar, Puthuval, and Marar are non-threaded. Though all Ambalavasis have to do service in temples, they have [31]many of them sufficiently distinct functions to perform. They are all governed by the marumakkathayam law of inheritance (through the female line); some castes among them, however, follow the makkathayam system (from father to son). A Nambiyar, Pisharoti, or Variyar marries under special circumstances a woman of his own caste, and brings home his wife into the family, and their issue thus become members of the fathers family, with the right of inheriting the family property, and form themselves into a fresh marumakkathayam stock. In the matter of tali-kettu (tali-tying) marriage, and marriage by union in sambandham (alliance), they follow customs similar to those of Nayars. So far as the employment of Brahman as priests, and the period of birth and death pollution are concerned, there are slight differences. The threaded classes have Gayatri (hymn). The purificatory ceremony after birth or death pollution is performed by Nambudris, but at all funeral ceremonies, such as pinda, sradha, etc, their own caste men officiate as priests. The Nambudris can take meals cooked by a Brahman in the house of any of the Ambalavasis except Marars. In fact, if the Nambudris have the right of purification, they do not then impose any restrictions in regard to this. All Ambalavasis are strict vegetarians at public feasts. The Ambalavasis sit together at short distances from one another, and take their meals. Their females unite themselves in sambandham with their own caste males, or with Brahmans or Kshatriyas. Brahmans, Kshatriyas, or Nambidis cannot take water from them. Though a great majority of the Ambalavasis still follow their traditional occupations, many of them have entered the public service, and taken to more lucrative pursuits.
The more important sections of the Ambalavasis are dealt with in special articles.[32]
Ambalavasi 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. Ambalavasi caste name could indicate the type of work people belonging to the Ambalavasi 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
Ambalavasi 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.
Ambalavasi caste is also known as Ambalavasi 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.