Note: This classification does consider only those Namboothiris who believed to be the original settlers in Kerala. The later-migrants (17th – 18th century AD migrants) namely Saagara, Samudra, Thonnoorukaar etc. are not considered in this list.

Namboothiris can be classified in 3 different ways

1) Functional classification
2) General Classification
3) Vedic Classification

These three classes are further explained below.

Functional Classification: Namboothiris are classified into ten sects. The classification was solely based on the jobs entrusted to (or opted by) the respective family. Later, two more classes have been added, one due to a new profession and another as a special group.

All members of a family were supposed to do the jobs entrusted to (or opted by) that family, which was assigned corresponding rights too. Though this classification methodology later turned out to be a ranking system of the families depending on the vocation entrusted to them, all Namboothiris were urged by their supreme authority to respect each other's profession, and hence to respect every other Namboothiri.

Also, there was a special clause that if three successive generations in any Namboothiri family could not perform the job entrusted to them, the whole family will be denied that job. Also the family will be reverted to the previous class.

TABLE: Rights and Duties of the Ten Different Classes

Rights / Specification area	Aadu	Edu	Bhiksha	Picha	Othu	Saanthi	Adukkala	Arangu	Panthi	Kadavu
1 Yaagam (Yaagadhikaaram)  2 Bhattavruthi (Higher studies)  3 Sainthood (Samnyaasam)  4 Othikkan (Practitioner of Vedams)  5 Study and Teach Vedam  6 Temple Priesthood  7 Large-scale Cooking and Catering  8 Military and Panemkali  9 Dining with other Namboothiris 10 Bathing with other Namboothiris	Yes Yes Yes Yes Yes Yes Yes Yes Yes Yes	No Yes Yes Yes Yes Yes Yes Yes Yes Yes	No No Yes Yes Yes Yes Yes Yes Yes Yes	No No No Yes Yes Yes Yes Yes Yes Yes	No No No No Yes Yes Yes Yes Yes Yes	No No No No No Yes Yes Yes Yes Yes	No No No No No No Yes Yes Yes Yes	No No No No No No No Yes Yes Yes	No No No No No No No No Yes Yes	No No No No No No No No No Yes

1. Aadu (Literally meaning goat, essential in Yaagam): They are specialised in Yaagam, and have Yaagaadhikaaram or the right to perform Yaagam.

2. Edu (a page in a book, symbolising knowledge): They have the right to acquire knowledge and teach Sanskrit, Vedam, Linguistics, Astronomy, Astrology, Architecture and so on.

3. Bhiksha (alms, symbolising a saint or a samnyaasi): They have the right to become a saint (or samnyaasi).

4. Picha (also means alms, in crude form): They are Othikkans, helping other Namboothiris to perform rituals. There are several Othikkan families throughout Kerala. Each Namboothiri family (even if it belongs to Aadu class) has an Othikkan family associated with it. All major rituals in a family are performed only after consulting the family's Othikkan.

5. Othu (Spiritual hymns): This class of Namboothiris was basically teachers of Othu (Vedam). Even boys of families belonging to Aadu class are sent to such teachers to study Othu though their parents were experts in it.

6. Saanthi (temple priesthood): These Namboothiris are priests in temples. Even today many such Namboothiri families keep this tradition at least one member of the family regularly attend the temple rituals (pooja, etc). A temple priest is called a Saanthi or Saanthikkaaran. Families belonging to even Aadu class do not poke their nose into the affairs of a Saanthikkaaran's power inside the sanctum sanctorum. They are considered inefficient in Othu because, since temple rituals and Vedic classes are usually performed during the same time, they cannot attend Vedic classes. Also, due to hectic schedules in temples, they could not practice Samhita (Vedic text), Braahmanam, Aaranyakam and Upanishad. However, after Upanayanam, the Aachaaryan chants and advises Othu (Vedam) to boys of this class. They need not study Braahmanam, Aaranyakam and Upanishads. Whenever they need Othu (Vedam), Namboothiris of the above class chant it on their behalf. For the same reason, the classes mentioned below (7 to 10) also lost the right to study, teach and practice Othu or Vedam. Moreover, while chanting Manthrams for offering oblations to the deity, priests take out the Braahmana energy from own soul and integrate it into the deity. Thus, it is believed that priests run short of Braahmana energy, which they should compensate for by chanting Gaayathri Manthram several thousand times, daily. Since priests do not always find time for this, they are again considered excluded from Othu (Vedam).

7. Adukkala (kitchen, symbolising cooking): These Namboothiri families were specialists in large-scale cooking and catering. A family belonging to this group has to be consulted on all catering-related issues including for Yaagam.

8. Arangu (stage): This special group of Namboothiris, called Chaathira Namboothiris, was a military group. Their evening entertainment was Panemkali (Sanghakkali). (To know more about it, Click here ).

9. Panthi (dining structure): Namboothiris like Graamhani, Thangal, Vaal-Nambi, Ooril-Parisha-Mooss (or simply Mooss), Nambiathiri, and Pandaarathil and the Ashtavaidyans (all Ashtavaidya-Mooss families except Vaidhyamadham) belong to this category. Vaidhyamadham, though an Ashtavaidyan, belongs to Aadu class, as they are the Vaidyans in the Yaagasaala (the hall where Yaagam is performed). Ashtavaidya-Mooss families are not included in the above eight classes as these physicians perform surgery. Graamhani, Thangal, Vaal-Nambi, Mooss, Nambiathiri, and Pandaarathil are Namboothiris performing village administration and hence excluded from the above eight classes.

10. Kadavu (bathing points in the pond): Elayathu and Adikal are Namboothiris belonging to this category. Elayathu and Adikal are not included in the above nine classes because Elayathu helps members of other castes to perform their rituals, while Adikal uses meat and blood to perform temple rituals.

Note: Kindly note the absence of the word "Thanthri" (among the 10 classes given above). Later on, an eleventh class of Namboothiris was formed (called Thanthri) when there was a need to settle disputes on the methods and structure of Pooja (offering or oblation) in temples and to form temple policies. A family (belonging to any of the 1 to 5, above) specialised in such activities became known as Thanthri. Now there is a Thanthri (family) associated with every temple in Kerala.

General Classification: Yet another method of classification evolved later. Based on this, the above ten types of Namboothiris were generally classified into three, which are as follows. It has to be noted that historical manuscripts do not give any proper basis for Aadhyan-Aasyan classification.

1. Aadhyan Namboothiris: Aadhyan Namboothiris are generally considered as elite and were drawn from any of the first five functional classes (Aadu, Edu, Bhiksha, Picha & Othu, listed above). The most elite group of Namboothiris, called "Ashtagrihathil Aadhyan Namboothiris" were drawn from Aadu class above based on a story given below.
2. Aasyan Namboothiris: Non-Aadhyan Namboothiris of Aadu class and families belonging to Edu, Bhiksha, Picha and Othu classes are generally considered as Aasyan Namboothiris.
3. Othillaatha Namboothiris (Namboothiris without Othu, or excluded from Vedam): Namboothiris belonging to the last five classes are generally called "Othillaatha" Namboothiris, as they did not have the right to study, teach and practice Othu. However, they need to hear vedam from a vedic-Namboothiri (one belonging to any of the Aadu, Edu, Bhiksha, Picha & Othu functional classes, listed above) at least once between their Upanayanam & Samaavarthanam. It is said that “Othillaatha” is incorrect and that "Othu Chollendaatha" (exempted from Veda) is the correct usage.

In the fifth century AD, as the story goes, members of eight Namboothiri families led by Mezhathol Agnihothri, took a pledge to perform 100 Yagams. When they completed 99 Yagams, Lord Indran feared that his power would be lost to the Yajamaanan (leader) of this Yaagam. Indran and other Devans personally arrived in the 99th Yaagasaala to accept the oblations meant for each of them. Indran then pleaded to Agnihothri to stop performing the 100th Yaagam. The leader declined the request of saying that he was performing it not for his own better position but for retaining the culture of Yaagam among Braahmanans. Indran then offered Agnihothri his equal status. Agnihothri demanded conceding of this status to the other seven participant families also. (Seventeen experts are needed to perform Yaagam. For the 99 Yaagams, Agnihothri had drawn the experts from seven families). Indran accepted the demand and blessed them. They became known as "Ashtagrihathil Aadhyanmaar" (eight elite families). He also went to the extent of blessing them that their successors need not perform Yaagam. Though it is just folklore, it could be believed that by conducting 99 Yaagams, members of these eight Namboothiri families have become experts in almost all the aspects of Vedam. Looking from that angle, the efforts of Mezhathol Agnihothri and seven other families to preserve the Vedic tradition of Namboothiris are to be appreciated. These eight families (given as a kind of synonym, Kala-me-ma-kulu-chem-pa-muri-vella) are the Grihams of Kala (Kalankandathur), Me (Mezhathol), Ma (Mathur), Kulu (Kulukkamillavoor or Kulukkalloor), Chem (Chemmangad), Pa (Pazhoor), Muri (Muringoth) and Vella (Vella). Their successor families are detailed later.

All these Namboothiris became known as Namboothiripads or Bhattathiripads (and all these Ashtagrihathil Aadhyan Bhattathiris are Saasthra Bhattathiris). (Click here to know more about Three Types of Bhattathiris). Female members of these eight families had shown off their elite status by changing their style of wearing costumes, ornaments and certain rituals, with no proper and authentic definition attached to these changes. It is a fact that by looking at a Namboothiri male, it is very difficult to identify whether he is an Aadhyan or Aasyan. But by looking at a married Namboothiri lady's Thaali (wedding gold locket), one can easily identify whether she (or rather her husband) is Aadhyan or Aasyan. Aadhyans have "Kamazhthithaali" (convex wedding gold locket) while Aasyans have "Malathithaali" (flat wedding gold locket).Old Aadhyan Namboothiri ladies were concerned about wearing costumes and specially designed typical ornaments in Aadhyan style. Other than these, there is no special meaning attached to Aadhyan-Aasyan differentiation.

It is a fact that not all the Namboothiripad and Bhattathiripad families are members or successors of these eight families. Except the families mentioned below, all Namboothiripad and Bhattathiripad families originally had the surname Namboothiri and Bhattathiri respectively. Some of them just added the "pad" though they continued to use Aasyan costumes, ornaments and Malathithali. Some others went to the extent of changing those too to the Aadhyan style. Yet another group of today's Namboothiripad and Bhattathiripad families attained that status by affiliating themselves to one of these 8 families by adopting a member from it. Such was the craze for being an Aadhyan Namboothiri. To summarise, the Aadhyan-Aasyan differentiation is more of a show off than with any concrete base.

The successor list of most of these "Ashtagrihathil Aadhya Grihams", obtained from different sources, is given below :

• Kalankandathur Griham: Ottoor, Olappamanna, Varikkumancheri and Kadampatta are successor Manas of Kalankandathur Griham.
• Mezhathol Griham: Its successors are Vemanchery (Kadambur), Kodanaat, Koodalloor and Koodalattupurathu. All these families have their roots running into the village Mezhathur near Pattambi in Palakkad district. It is to be noted that not all families having roots in Mezhathur are successors of this Griham.
• Mathur Griham: Mathur is situated in Paanjaal, in Thrissur district. Poommulli (at Peringod in Palakkad district), one of the wealthiest Namboothiri families till recently, in order to become an "Aadhyan Namboothiri", adopted a male child from Mathur Mana and thus affiliated itself to Mathur Mana. Thus there are two families claiming ancestry to Mathur Griham.
• Kulukkamillavoor or Kulukkalloor Griham: Thirteen Namboothiri Manas have Kulukkalloor Griham for ancestry. They are Polpaya, Polpaya Azhvanchery (family of Azhvanchery Thampraakkal), Polpakkara, Pandamparambathu, Orupulassery, Mappat, Kozhissery, Poolamanna, Edamana (in Palakkad dt.), Puliyannoor (after adopting a child from Orupulassery), Vadakkumkara, Pariyanampatta, and Purayannur. All these families are having their roots running into the Kulukkalloor village, near Cherpulassery in Palakkad district. (For more on Kulukkalloor Griham, refer the book with the same title, by Kodungalloor Kunjikkuttan Thampuran)
• Chemmangad Griham: Chemmangad Mana, situated in Adat near Thrissur.
• Pazhoor Griham: Killimangalam, Kuttamassery, Panayil, Pallippurath, Karuthedath, Melpazhoor, Thali, Vadakkillath, Ponnorkode (Swarnath) and Paduthol are successor Manas of Pazhoor Griham. All of them have roots in Pazhoor Village near Chottanikkara in Ernakulam district. It has to be noted that Ponnorkode (Swarnath) and Karuthedath became members of Pazhoor Griham after adopting a child each from Thali and Pallippurath respectively.
• Muringoth Griham: Ekaadasy Thekkedath, Memana Vadakkedath and Kizhakkumbhagath are successors of Muringoth Griham.
• Vella Griham: Vella Griham was originally in Panniyoor Graamam but, of late, its branch families settled in various other Graamams. The original Vella family was of Rigvedam of Aangirasa Gothram and Gouthama Pravaram. Apart from Vella Mana and its branch, Thirumassery Mana (both still existing in Panniyoor Graamam, near Pattambi in Palakkad district), the following are the families that branched off and migrated to other Graamams.

  Families who shifted to Sukapuram Graamam and continue to be Rigvedis are:

  Maravanchery Thekkedath, Maravanchery Vadakkedeth, Thekkedeth (a branch of it is now in Kudamaloor, near Kottayam but their base family is at Vellarkad, near Kunnamkulam in Thrissur district, and at a later stage, due to lack of male child, they adopted a son from Kakkad family; Maravanchery (Naduvilpad; this family later got absorbed in Thekkedath), Melpathur (of the famous poet, Melpathur Bhattathiripad, which later got absorbed in Maravanchery Thekkedath), Vadakkedath (this family also later got absorbed in Thekkedath), Vaaraanasy, Kakkad (Nambudiripad), Kakkad (Bhattathiripad; later they adopted a son from Kodanatt family of Mezhathol Griham, and continues to be in Vellarkad), Kizhakkedath, Kakkad Ozhukil and Kaattil.

  Those who moved to Paravoor and Irinjalakkuda Graamams were:

  Akkarakurissy, Elakurissi, Vazhapilly (these three families later performed "Charanam Maari Upanayanam" to become Yajurvedis), Mechery, Aryampilly, Kaipilly (they continue to be Rigvedis), Vilwamangalath (of the famous Vilwamangalath Swaamiyaar, which later became extinct) and Vellangalloor (Bhattathiripad; extinct, but their properties and rights were added to Ottoor of Kalankandathur Griham).

Vedic Classification: Of the four Vedams namely Rigvedam, Yajurvedam, Saamavedam and Atharvavedam, Namboothiris follow only the first three. Two different recensions among Rigvedi Namboothiris are Kousheetakan and Aaswalaayanan and among Yajurvedi Namboothiris, Boudhayanan and Baadhoolakan. All Saamavedi Namboothiris are of Jaimineeya recension.