Page:Castes and tribes of southern India, Volume 5.djvu/253

Rh terms of the hymn. While this was continued for forty-one days, six Brāhmans, with Mayura Bhatta at their head, arrived from the east coast to the succour of the Nambūtiris. With the help of these Brāhmans, the Nambūtiris kept up a protracted discussion with the Bouddhas. Wishing to bring it to a close, the Perumāl thought of applying a practical test. He enclosed a snake within a pot, and asked the disputants to declare its contents. The Bouddhas came out first with the correct answer, while the Brāhmans followed by saying that it was a lotus flower. The Perumāl was, of course, pleased with the Bouddhas; but, when the pot was opened, it was found to contain a lotus flower instead of a snake. The Bouddhas felt themselves defeated, and ever afterwards the nālupadam hymn has been sung by the Nambūtiris with a view to securing a variety of objects, every one of which they expect to obtain by this means. It is also said that, when the Brāhmans were propitiating Siva at Trikkariyūr, diverse spirits and angels were found amusing Parvati with their quips and cranks. A voice from heaven was then heard to say that such frolics should thereafter form part of the worship of Siva.

"Engaged in these socio-religious performances are eighteen sanghas or associations. The chief office-bearers are the Vakyavritti who is the chief person, and must be an Ottu Nambūtiri or a Numbūtiri with full Vēdic knowledge; the Parishakkaran who holds charge of the Yatrakali paraphernalia; and the guru or instructor. The chief household divinities of these soldier Nambūtiris are Bhadrakāli, Sasta, and Subrahmanya. On the evening of the Yatrakali day, these Brāhmans assemble round the lamp, and recite the nālupadam and a few hymns in praise of their household divinities, and