Ezhuthachan (caste)

Ezhuthachan(pronunciationⓘ, Malayalam: എഴുത്തച്ഛൻ, eḻuttacchan), also known as Kadupattan(pronunciationⓘ, Malayalam: കടുപട്ടൻ, kaṭupaṭṭan) is a caste native to the Indian state of Kerala.[1][2][3][lower-alpha 1] It is classified as an Other Backward Class by the Government of India under its system of positive discrimination.[6]

They mainly belong to the districts of Thrissur, Palakkad, Malappuram and Kozhikode of Kerala, has also presence outside and other parts of India. There are more people in the teaching sector in the community. Ezhuthachan is a caste who have teaching as a traditional profession.[2] There is an organization representing the community as Ezhuthachan Samajam.[7][8][9][10]

Genesis

There are two main beliefs about the origin of the Kadupattan people.

1. Pattar(Bhattar) Brahmins who were boycotted from Kadu village of medieval Chola, Pandya region, Due to the introduction of Buddhism. From the Zamorin's Kovilakam (Ambadi Kovilakam) the elder Thamburatti(Senior princess) asserted the title Ezhuthachan and assigned as village school master.[11][12][13][14]

2. A Jain guild, who was prominent in teaching, came to Kerala and became Village school teachers. With the influence of the Bhakthi movement, they came under Hinduism.[5]

History

The Kaduru (In present Karnataka) of the Western Ganga dynasty was a Jainite settlement; From 8th to 10th centuries Jainism was the prominent religion in the Western Ganga dynasty.[15][16][17] From 9th to 13th centuries today's the Patancheru or Pottalakkare in Telangana was the principal Jain hub in South India.[18][19] In Jainism, there was a tradition of using the province name once abandoned as clan name.[20] Evidence suggests that Kadupattan was a Jain guild that formed Kaduru and Patancheru which was prominent in the teaching profession.

After the twelfth century, Prominence of Jainism in South India decreased significantly, Many followers of Jainism abandoned their settlements and moved to the south (Today's Tamil Nadu). Kadupattigal one among thirteenth century rulers of the southern Arcot who were present on the banks of Kaveri River should have been the ancestors of Ezhuthachan(Kadupattan).[5][21][lower-alpha 2]

Wars that took place during the course of thirteenth and fourteenth centuries (Sadayavarman Sundara Pandyan I and Kakatiya, Delhi Sultanate), Caused Kadupattans came to Kerala through the path which was present from banks of Kaveri through the Nilgiri mountains, and with the influence of the Bhakti movement they were Hinduised as Vaishnava(Ramanuja), Shaiva and Shaktheya; In Occupation Ezhuthachan (Village school master), Teachers who practiced Shakthi worship became known as Gurukkal. Historian K. Balakrishna Kurup concludes history of Ezhuthachan(Kadupattan) caste as this.[5][33][34][35][19][12]

It is believed that the Kadupattans reached Malabar by the fifteenth century(c. C.E 1447).[36][37][12] Although the Aithihyamala says about a magician(Chembra Makku Ezhuthachan) who belonged to Kadupattan caste a disciple of the Kakkassery Bhattathiri and member of a family who had been a teacher of traditional heritage, his lifespan is unclear.[38][lower-alpha 3] One of the first government records which mentions the Ezhutachan caste is the British India census taken on 17 February 1881.[1]

Kadupattans entered Kerala through Palakkad Gap, Their migration took place as number of groups of families. First group of eight families(Ettu veettukar) came and settled near Tirunavaya in Malabar region, some of their family names were Thekkeppattu, Vadakkeppattu, Kizhakkeppattu, Padinjareppattu, Meleppattu, Keezheppattu.[41] Family of Chembra Ezhuthachan belongs to the tradition of Ettu veettukar.[38][5] And the second group of thirty two families(Muppaththirandu veettukaar) settled in Thrissur region. Soon after another group of close relatives of Ettu veettukar and Muppaththirandu veettukaar settled in Palakkad region. Gradually they spread to other areas. Clashes between soldiers of Zamorin and Portuguese India Armadas that took place during sixteenth century on coastal areas of Malabar region, caused many Kadupattans who were inhabitants of coastal areas of Kingdom of Tanur to move to Kanniyampuram of Valluvanad (southern Malabar)(In present Ottappalam taluk), Chittur and other parts of Kingdom of Cochin and settle there.[5][12]

Almost hundred years old palm-leaf manuscripts which deals with astrology and teaching, Were used by Nanu Ezhuthachan, Avinissery, Thrissur

Kadupattans played major role in spreading Vattezhuthu in Palakkad, Malabar regions and Kingdom of Cochin. Usually they were well-versed in sanskrit too.[14] Kadupattans used the prayer of Jain Tirthankara jina dheva(Namosthu jeenathe) in their Ezhuthupalli(pronunciationⓘ, Malayalam: എഴുത്തുപള്ളി, eḻuttupaḷḷi), And taught Vattezhuthu, Mathematics etc.[42][5]

According to historian M. G. S. Narayanan the literary activities of Malabar, especially in Sudras got strengthened after the arrival of Kadupattars. Translation of many texts from Sanskrit to Malayalam took place in the age after the arrival of them.[14]

In Kerala they were treated as shudra. But it was permitted to go and pray until the Sacrificial stone(Balikkallu) of temple.[12] Some of the other communities called the men of the community Pattarappan(pronunciationⓘ, Malayalam: പട്ടരപ്പൻ, paṭṭarappan) and the women as Pattathiyaramma(pronunciationⓘ, Malayalam: പട്ടത്തിയാരമ്മ, paṭṭattiyaramma).[12] In government records Kadupattans referred as the Choular(People from the Chola country).[12] It is believed that Zamorin had placed them in a high position in society . The envy of the Zamorin's minister (Mangattachan) have put them under the burden of low class shudra in society.[41] Pattanam pizhaithavar(Those who lost status)Kadupattans were called by the other community like that.[12] Although Ezhuthachan caste very similar to those of Nair(Even though some records classify them as Nair), they have nothing to do with the Nair community. Perhaps they have adopted to the traditional methods present in Kerala after arrival.[43][2][44]

Till the introduction of public education system in Kerala, Kadupattans were present in Kingdom of Cochin and Malabar as Ezhuthachan(Village school master) and they ran Ezhuthupallis(Traditional village school).[45] They taught wealthy people by staying at their home and this practice was called Ezhuthachan thamasikkuka(pronunciationⓘ, Malayalam: എഴുത്തച്ഛൻ താമസിക്കുക, eḻuttacchan tamasikkuka).[46][47] Traditionally, although caste gave importance to teaching, other tasks such as palanquin bearing, carrying salt, oil, and their marketing, agriculture etc. were also present.[48][49][50] Famous Magicians, Physicians, Astrologers and Sanskrit scholars have been emerged from this caste.[51] Panikkar was the title which used by some kadupattans.[12]

After the introduction of modern public education system, traditional teaching methods were less important in the society. Many Ezhuthupallis(Traditional Village school) that ran by Ezhuthachans(Kadupattan) were converted to public school with modern teaching method.[52] In the 19th century when British rule introduced public education in Malabar, Ezhuthachan community made major contributions in the field of public education of Valluvanad.[53]

Physical Appearance

The skin complexion of Ezhuthachans(Kaduppattan) varies from dark to inter linked black and white. Edgar Thurston observes that they are 'dark & white skinned people, medium in stature, with simple nose and curly or wavy hair'.[54]

Customs, Inheritance and Worship methods
Ezhuthachan(Kadupattan) worshipping his deity

Though there are little differences in customs locally, Nearly Tamil practices followed.[37][12] According to William logan's Malabar manual this caste followed a Modified Makkathayam (Patriarchy / Patrilineal system of inheritance) in which the property descends from father to son but not from father to daughter.[2] At the wedding ceremonies there are rituals like Ganapathy homam(ritual dedicated to Lord Ganesha, performed to seek his blessings), Dhakshina giving(Give donation to elders and seek blessings) and Panigrahanam(The groom holds the hand of the bride).[12] There was no Polygamy and Polyandry prevailed, but widow remarried.[12] Peculiarities in death rituals of Ezhuthachan caste, Points they were foreign caste.[12] Ezhuthachan caste worshiped Ganapathy, Vettakkorumakan, Shakti, Bhagavati, Vishnumaya.[38]

It is believed that Adi Shankara instructed Kadupattans in Shakti worship; Even now their descendants follow this tradition and claim it is inherited from their forefathers.[12]

Ezhuthachan Samajam
One of the oldest Ezhuthachan samajam office built during 1920s situated at Avinissery, Thrissur
Ezhuthachan yuvajana raksha samgham Perinchery in 1937

Ezhuthachan Samajam started functioning from 1906 onwards. The first organizer was a Sanskrit scholar and a teacher Mr.Chakkulliyal Kunjunni Ezhuthachan who was a disciple of legendary Sanskrit scholar and teacher. Revered Punnasseri Nambi Neelakanta Sharma. He named the organization as Adhyapaka Samajam. Though Adhyapaka Samajam made several reformations in caste customs and rituals, Kunjunni Ezhuthachan's efforts were not successful and he abandoned his project.[12] Ezhuthachan samajam came in to being as a reality when Late Vakil P. Kumaran Ezhuthachan entered the arena. He was the real founder of the Ezhuthachan Samajam and architect of the present day Ezhuthachan community. He was also a freedom fighter, a member of the congress party and also in Cochin State Prajamandal, whose founder was Sri.V.R.Krishnan Ezhuthachan, his son-in-law. Later Mr.Krishnan Ezhuthachan stepped into the shoes of his mentor and father-in-law, Mr. Kumaran Ezhuthachan as Ezhuthachan Samajam president. Since both were immersed in Congress politics, freedom movement, peasant struggles and also in Cochin state Prajamandal, they found it difficult to continue in the Ezhuthachan Samajam movement. Towards late 1940s Krishnan Ezhuthachan left the movement, so also Vakil. P. Kumaran Ezhuthachan. Kumaran Ezhuthachan left the movement after a personal tragedy - The death of his son P.Lakshmanakumar. After 1947 the Ezhuthachan community was orphaned and community became rudderless. There were some attempts to revitalize the community by some spirited people, but it didn't reach anywhere. The services of Adv. Late M. Krishnankutty is to be mentioned in this context. In the Post era, from 1990s onwards there was some resurgence in the community. From late 1990s new thinking is visible in the community. From 2002, Mr.T.G.Ravi came into the scene and revitalized the samajam activities. The present president Prof. Dr. Lakshmanakumar is the grandson of Vakil. P. Kumaran Ezhuthachan and son of V R. Krishnan Ezhuthachan.[41][55]

There are educational institutions under Ezhuthachan Samajam.[56][57]

Then the organizations on behalf of ezhuthachan community were formed and functioned from all India to regional level. The last organization to be formed in that category is the Palakkad Ezhuthachan samudhaya trust based in Palakkad.[58]

Thunchaththu Ezhuthachan
Main article: Thunchaththu Ezhuthachan

There is no clear history about birth or life of Thunchaththu Ezhuthachan. However, there is a belief prevails as Thunchathth Ramanujan Ezhuthachan was a member of Ezhuthachan (Kadupattan) community.[59][60][61][62] Being a vaishnava(Ramanuja) sect member he was called as Ramanujan.[63] And his real name was Thunchan(The youngest child).[64] According to K. Balakrishna Kurup, Thunchchath Ezhuthachan was a member of Ezhuthachan(Kadupattan) community and Ezhuthachan led his life as a teacher by following celibacy throughout his life. [65][66] E. P. Bhaskara Guptan a writer and independent researcher in local history from Kadampazhipuram, Palakkad; supports conclusion of K. Balakrishna Kurup about Thunchathth Ezhuthachan's caste.[67] Historian Velayudhan Panikkassery also expressing the same opinion.[68]

Historian M. G. S. Narayanan point out mention about Jain monks in Adhyathma ramayanam kilippattu as proof for Thunchaththu ezhuthachan's familiarity with Jain monks.[69]

Notable people

References

Notes
  1. Kadupattan sometimes referred to as Kadupottan(Member of Kadupotta clan), It is the combination of place names Kaduru and Pottalakkare(Also known as Patancheru).[4][5]
  2. There are mentions about Kadupattigal in South Indian Inscriptions. Who had marriage alliance with Pallava King, Who made donation to temples like Apatsahayesvarar Temple, Thirumarperu Manikandeswarar Temple, Vedaranyeswarar temple, Mahalingeswarar Temple etc., And About prime minister of Nandivarman II who bore the title Kadupattigal Tamilapperaraiyan (Feudatories of pallava kingdom also had this title).[22][23][24][25][26][27][28][29][30][31][32]
  3. Palm-leaf manuscripts collected from various places of Valluvanad, Which dates back mid 19th century contain mention about Kadupattan and Ezhuthachan. From C.E 1849 and C.E 1833 respectively.[39][40]

Citations
  1. Report on the census of British India taken on 17th February 1881(Vol.3). London: Eyre & Spottiswoode. 1883. pp. 53, 54.
  2. William Logan (1951) [1887]. Malabar manual(Republished). Madras: Govt Press Madras. p. 139. A caste who are hardly to be distinguished from the Nayars except by their inheritance customs, is that of the Kadupattar or Eluttachchans, that is, professional village schoolmasters.
  3. Kumar Suresh Singh (1996). Communities, Segments, Synonyms, Surnames and Titles. Anthropological Survey of India. p. 1377. ISBN 978-0-19-563357-3.
  4. A. Sreedhara Menon (1962). Kerala District Gazetteers, Trichur (PDF). Trivandrum: The Government of Kerala. p. 208. Ezhuthachans otherwise known as Kadupottans who follow the patriarchal system of inheritance are supposed to be the descendants of Pattar Brahmans degraded for having eaten a kind of fish. They are hereditary village school masters.
  5. Kurup, K. Balakrishna (January 2000) [May 1998]. Viśvāsattinte Kāṇāppuṟaṅṅaḷ വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ (2 ed.). Calicut: Mathrubhumi Publications. pp. 15–40.
  6. "Kerala PSC website". Archived from the original on 5 March 2016.
  7. "'എഴുത്തച്ഛൻ' നാടകാവതരണം 20-ന്". Mathrubhumi online. 15 October 2017. Archived from the original on 21 December 2017. Retrieved 21 December 2017.
  8. "എഴുത്തച്ഛൻ സമാജം സംസ്ഥാന സമ്മേളനം സമാപിച്ചു". Manorama online. 12 December 2011. Archived from the original on 30 June 2013. Retrieved 25 April 2013.
  9. "എയ്ഡഡ് സ്‌കൂളുകളിൽ പുതിയ തസ്തികകൾ; സമുദായ പ്രീണനമെന്ന് എഴുത്തച്ഛൻ സമാജം". Janayugam Online. 17 April 2013. Retrieved 25 April 2013.
  10. "ജാതി സംഘടനകൾ ഭിക്ഷ യാചിച്ചു നടക്കരുത്". Metrovartha. 8 May 2012. Archived from the original on 9 May 2012. Retrieved 25 April 2013.
  11. Thurston, Edgar (1909). Tribes and castes of Southern India(volume 3). pp. 30, 31.
  12. Iyer, L.K.Anantha Krishna (1912). The tribes and castes of cochin(volume 2). pp. 103–114.
  13. Sadasivan, S.N. (2000). A Social History of India. New Delhi: A.P.H. Publishing. pp. 366, 367, 371. ISBN 9788176481700.
  14. Narayanan, M.G.S. (July 2018) [2006]. Calicut:The City of truth revisited. Calicut: Mathrubhumi Books. pp. 158, 159. ISBN 978-81-8267-551-3. By the sixteenth century we find a class of tutors called Ezhuthachans attached to the Kovilakams of Thampurans and the big tharavads of Nayars. They were scholars in Sanskrit, staying in the Nayar houses. They imparted elementary education to the Nayar boys and girls, instructing them in arithmetic, teaching them the alphabet and telling them stories from the puranic literature. The term Ezhuthachan literally means 'father of language'.
    We have a tradition to the effect that a group of people known as Kadupattar, who were originally Brahmins called Bhattacharyas, belonging to the village of Kadu in Pandyadesa, became buddhists, and were forced to leave the country on account of persecution. They came to Calicut in 1447 AD. As refugees; and the Valiya Thampuratti(Seniormost lady of the palace) took pity on them and gave them asylum. They were rehabilitated as Ezhuthachans, teachers of alphabet, attached to the palace and the houses of nobles. The year their arrival is expressed by a chronogram in kadapayaadi style-katukasteyaltyaktaah-which yields the equivalent of the year AD.1447 when decoded. This tradition, cherished by the Ezhuthachan community, who made a livelihood by teaching in Ezhuthupalli, mostly attached to the palaces or Nayar Tharavads, might contain some historical truth. They are treated as Sudras, but unlike other Sudra groups they are usually well-versed in Sanskrit literature. It is quite probable that they are descended from some Brahmin group ostracized and excommunicated on an account of some misadventure. The story of Buddhist connection need not be literally true, since any unorthodox view was labelled as 'Bauddha'-Buddhist- in the traditional society of Kerala. The period of their arrival in Calicut suggested in the story is quite significant, since a school of translators of Sanskrit classics into Malayalam appeared on the scene within a century after this. The greatest of Scribes and teachers was Thunchath Ramanujan Ezhuthachan of the 16th century.
  15. Adiga, Malini (2006) [2006]. The Making of Southern Karnataka: Society, Polity and Culture in the early medieval period, AD 400-1030. Chennai: Orient Longman. ISBN 81-250-2912-5., Page 253
  16. "Page 131, Places of Interest Gazetteer of karnataka, 1983" (PDF). Archived from the original (PDF) on 12 February 2015.
  17. Moraes, George M (1931). The Kadamba Kula A history of Ancient and Medieval Karnataka. Bombay: B X Furtado And Sons. p. 255.
  18. "A Brief History of Patancheru or Pottalakere Andhra Pradesh" (PDF). Journal of Andhra historical research society, XXXVI, (II - IV parts). Archived from the original (PDF) on 7 November 2017.
  19. Pandurang Bhimarao Desai, Gulabchand Hirachand Doshi, Jainism in South India and some Jaina Epigraphs. 1957.
  20. Dwivedi, R.C. (1975). Contribution of Jainism to Indian culture. Motilal Banarsidass Indological Publishers and Book sellers.
  21. Stein, Burton (1980). Peasant state and society in medieval South India. Oxford University Press. p. 115. ISBN 9780195635072.
  22. Ramasamy, R. (2003). Saptar̥ṣīśvara Temple in the Lower Kaveri Delta: A Study of History, Architecture, and Sculpture. Book India Publishing Company. p. 83.
  23. Srinivasan, K. R. (1964). Cave-temples of the Pallavas(Republished). Archaeological Survey of India. p. 17.
  24. Nagaswamy, Ramachandran (1982). Tantric Cult of South India. p. 219.
  25. H. Krishna Sastri(Editor,Translator), Rao Sahib (1920). The South Indian inscriptions(Vol.3) (PDF). Madras: Govt. Press Madras. p. 373. Archived from the original (PDF) on 15 December 2017. No.197. On the North Wall of the Central Shrine
    Manikanthesvara Temple at Tirumalpuram.
    This record, which is dated in the 13th year of Parthivendradivarman who took the head of Vira-Pandya, registers a gift of twenty-five Kalanju of gold marked and weighed by the standard weight(dharmakattalai-tulai-nirai) for burning two lamps in the temple of Siva at Tirumalperu. The assembly of Pattalam alias Elunurruva-chaturvedimangalam in Damar-nadu accepted the gold and agreed to maintain the two lamps from the interest thereon. It is interesting to note that the lamps were the gift of Vijjavai-Mahadeviyar or Vajjavaiyar who was related to Nandivarman Kadupattigal, perhaps, as his queen. Nandivarman Kadupattigal is clearly a Pallava name; but we cannot definitely identify the king nor fix his relationship to the ruling sovereign Parthivendradivarman.     {{cite book}}: |last= has generic name (help)
  26. Srinivasa Rao(Editor), G.V (1952). The South Indian inscriptions(Vol.13) (PDF). Madras: Govt. Press Madras. pp. 162, 186. Archived from the original (PDF) on 15 December 2017. Tiruppalanam, Tanjaore Talun, Tanjaore District.
    On the South Wall of the Central Shrine, Apatsahayesvara Temple.
    This is an inscription of Aditya I. It is damaged in places and the portion at the end is peeled off. It records a gift of 20 Kalanju of gold for a perpetual lamp in the temple at Tiruppalanam in Virai-kurram, by Kadupattigal Tamarmettiyar the mother of Vayiri-Ak[kan] alias Tribhuvanamadeviyar the queen of Solaperumanadigal(Chola king). The name of the donatrix indicates that she was of the pallava family with whom the king should have contracted marriage relationship.     {{cite book}}: |last= has generic name (help)
  27. Sircar, Dineshchandra(General editor) (1964). The South Indian inscriptions(Vol. 17). Madras: Manager of publications, Delhi, Madras Govt. Press. pp. 212, 213, Introduction page 2. No.517(A.R. No. 475-C of 1904.)
    Vedaranyam, Tirutturaeippundi Taluk, Tanjore District. On the seventh pillar in the mandapa in front of the Tyagaraja shrine in the Vedaranyesvara temple.
    Parantaka I. Year 38:944-45 A.D.
    This inscription records the gift of a fly-whisk coated with gold and silver, by Muttakilanadigal, the daughter of Kadupattigal.     {{cite book}}: |first= has generic name (help)
  28. Sircar, Dineshchandra(General editor) (1970). The South Indian inscriptions(Vol. 19) (PDF). Madras: Madras Govt. Press. p. 46. Archived from the original (PDF) on 15 December 2017. This inscription has been published in S.I.I Vol. III. This is stated to be a record of all the gifts of gold made in earlier times for lamps to the temple which were now re-engraved on renovation from stones kept underground.The inscription is however left incomplete after the 4th line. Only one such item finds mention here viz. a gift made by Kadupattigal Nandippottaraiyar, obviously Pallava Nandivarman III(and not Pallavamalla as supposed), for burning a lamp(after his surname) Kumaramarttanda, The authorities responsible for this reengraving viz. the assembly of Tiraimur, the nagarattar of Tiruvidaimarudil, the temple executives, the accountant and the manager are said to have met for their deliberation in the theatre hall of the temple, This early reference to the theatre in temples is noteworthy. {{cite book}}: |first= has generic name (help)
  29. Theodor Hultzsch, Eugen Julius (1983). The South Indian inscriptions(Vol. 22, Issue 1). Manager of Publications(Archaeological Survey of India). p. 209. in the temple of Tirumalperru-Mahadevar, one on behalf of (queen?) VijjavaiMahadeviyar daughter of Vallamanar(Pallava) Nandipanma-Kadupattigal, and the other on behalf of a retainer of the latter. The shepherds appointed to make the daily supply of ghee were to receive a portion of the sacred offered food from the temple.
  30. Venkataraman Mahalingam, Therazhundur (1988). A Topographical List of Inscriptions in the Tamil Nadu and Kerala States: South Arcot District. Indian Council of Historical Research. p. 369.
  31. Krishna, Nandha (1992). Kanchi A Heritage Of Arts And Religion. The C.P.Ramaswamy Aiyar Institute of Indological Research. p. 78.
  32. Minakshi, Cadambi (1938). Administration And Social Life Under The Pallavas. University of Madras. pp. 17, 18, 47, 51, 52.
  33. Sangave, Vilas Adinath (1980). Jain Community a social survey. Popular Book depot Bombay. ISBN 9780317123463.
  34. Rosen, Steven.J. (1989). Archeology and the Vaishnava Tradition. Firma KLM Pvt. Ltd. Calcutta.
  35. Fleet, John Faithfull (1882). Dynasties of the Kanarese Districts. Bombay Govt. Central press.
  36. Iyer, K.V.Krishna (1938). Zamorins of Calicut: From the earliest times to A D 1806. Calicut: Norman Printing Bureau. p. 51. The (Kali day) of their arrival is expressed by the chrono-gram Ka-tu-ka-ste-yal-tya-ktah(കടുകസ്തയാൽത്യക്തഃ)
  37. Raja B.A.L.T, P. C. M. sāmūtiriyum kōḻikkōṭum സാമൂതിരിയും കോഴിക്കോടും. p. 298. ഭാഷയിലും വേഷഭൂഷാദികളിലും മറ്റും ഇവർ തനി മലയാളികളാണെങ്കിലും മക്കത്തായികളും ഏതാണ്ട് തമിഴാചാരങ്ങൾ കൈക്കൊള്ളുന്നവരുമാണ്. 1442 ന്നടുത്ത് അഭയാർഥികളായി തമിഴ്‌നാട്ടിൽ നിന്നു വന്ന ഇവർക്ക് രക്ഷയും എഴുത്തച്ഛസ്‌ഥാനവും കൊടുത്തിരുത്തിയത് സാമൂതിരിയാണ്. കടു(കടുസ്സ) ഭട്ടന്മാരാകയാൽ ഇവരെ കടുപ്പട്ടന്മാർ എന്നു വിളിച്ചു.
  38. Sankunni, Kottarathil. aitihyamāla, cemprayeḻuttacchanmāra ഐതിഹ്യമാല, ചെമ്പ്രയെഴുത്തച്ഛന്മാർ.
  39. Rajendu, S. (February 2015). vaḷḷuvanāṭ granthavari വള്ളുവനാട് ഗ്രന്ഥവരി. Calicut: K. Sankaranarayanan, Perinthalmanna. p. 91. ഓല - 65 പുറം - 1(ബാക്കി)
    പുതിയ പണം 5-ം ഇനിക്ക തന്ന ... യും ... ള്ളതില്‍ ... ത്തില്‍ രാമന്‍മെനൊനും ഊരംകൊടീല്‍ കുഞ്ചു എഴുത്തച്ചനും സാക്ഷിയാകെ 1008 -ാമത മെട മാസം 18-ന എഴുതിയത -
  40. Rajendu, S. (February 2015). vaḷḷuvanāṭ granthavari വള്ളുവനാട് ഗ്രന്ഥവരി. Calicut: K. Sankaranarayanan, Perinthalmanna. pp. 96, 97. ഓല - 74 പുറം - 1
    - പെരുന്തൽമണ്ണ ദേശത്തിരിക്കും കടുപട്ടൻ മാരെങ്ങൻ നീലകണ്ഠൻ എഴുതിയ മുറി - വെട്ടമണ്ണ ഗോവിന്ദമേനോനച്ചൻ വായിച്ച തമ്പുരാനെ ഉണർത്തിക്കെണ്ടും കാർയ്യം - എന്നാൽ കടന്നമണ്ണ കൊവിലകം ചെരിക്കല്ല ജെന്മം മെപ്പടി ദെശത്തെ അടിയത്ത ഗൊവിന്നൻ നായരൊടെ എണക്ക പിടിച്ച വക ആൽക്കൽ വടക്കെതിൽ കുടിയിരുപ്പ 22 പണം കാണമായും അർത്ഥപലിശയും സർക്കാരനികുതിയുംകഴിച്ച കൊല്ലം 16 ...പണം പൊറപ്പാടായും കൊല്ലം 1024 ആ
    ഓല - 74 പുറം - 2
    മത മകരമാസം 3 -ന പൊളിച്ചെഴുതി ചാർത്തി തിരുവെഴുത്ത വാങ്ങിയിട്ടുള്ളതിന്മെല്‍ മെൽപ്രകാരം പൊറപ്പാട പണം ഒന്നും കാലം ന്തോറും പണ്ടാരത്തിൽ കൊണ്ടുവന്നതന്ന തിരുവെഴുത്ത വാങ്ങിക്കൊള്ളുന്നതും ഉണ്ട - ഇതിന്ന പാലൊള്ളി മനക്കൽ നമ്പൂതിരിയും കരുമത്തിൽ വെലുനായരും സാക്ഷിയായി 1024 ആമത മകരം 3 - ന എഴുതിയത -
  41. "Akhila Kerala Ezhuthachan Samajam Website". Archived from the original on 7 November 2017. Retrieved 11 December 2017.
  42. "Vidhyarambha charithram". Manorama online. 18 October 2015. Archived from the original on 20 October 2015. Retrieved 11 December 2017.
  43. https://www.jstor.org/stable/3629883 The Internal Structure of the Nayar Caste, C. J. Fuller
  44. Fawcett, F. (1915) [1901]. Nâyars of Malabar. Madras: Printed by the Superintendent, Government press. p. 187.
  45. Thurston, Edgar (1909). Tribes and castes of Southern India(volume 2). p. 209. Eluttacchan.— Eluttacchan or Ezhuttacchan, meaning teacher or master of learning, is the name for educated Kadupattans of Malabar employed as schoolmasters.
  46. Menon, K.P.Padhmanabha. History of Kerala(Vol 3). p. 243.
  47. Namboodiripad, Kanippayyur Shankaran (1962) [December 2015]. nāyanmāruṭe pūrvvacaritr̲aṃ (bhāgam 1) നായന്മാരുടെ പൂർവ്വചരിത്രം (ഭാഗം 1) (5 ed.). Kunnamkulam, Thrissur: Panchangam books. p. 184. നാട്ടെഴുത്തശ്ശാന്മാരായിരുന്നു കുട്ടികളെ വിദ്യ അഭ്യസിപ്പിച്ചിരുന്നത്. അതിന്നായി വലിയ തറവാടുകളിൽ തറവാട്ടുചിലവിന്മേൽ എഴുത്തശ്ശന്മാരെ പാർപ്പിക്കും കുട്ടികൾക്കു ഈ എഴുത്തശ്ശന്മാരെ വലിയ ഭക്തിയും ഭയവുമായിരുന്നു. കുട്ടികളെ പഠിപ്പിക്കുന്നതിന്നു പുറമെ മറ്റു വല്ല ജോലിക്കും എഴുത്തശ്ശന്മാരെ നിയോഗിക്കുക അസാധാരണമായിരുന്നില്ല.
  48. Jervoise Athelstane Baines, Sir (1912). Ethnography (castes and tribes). Strassburg: Karl J. Trübner. p. 70. Retrieved 26 July 2018. Whilst the Uppiliyan and Kaduppattan, originally of the same trade, have added the profession of hedge-school keeping to their means of subsistence.
  49. Gundert, Hermann (1872). A Malayalam and English Dictionary. Mangalore: C. Stolz for Basel Mission Book Tract Depository. p. 194. കടുപ്പട്ടർ a caste of embalers and carriers(=കുടുമ്പർ), below vāṇiyar; also schoolmasters(loc.)
  50. Guptan, E. P. Bhaskara (2013) [2004]. dēśāyanam(dēśacaritrakathakaḷa) ദേശായനം(ദേശചരിത്രകഥകൾ) (2 ed.). Samabhavini Books, Kadampazhipuram, Palakkad. p. 48. ക്ഷേത്രങ്ങളിലേക്കാവശ്യമായ ശുദ്ധമായ എള്ളെണ്ണ നൽകുന്നത് കടുപ്പട്ടന്മാരുടെ അവകാശമായിരുന്നു. നല്ല മിനുസവാകപ്പൊടിയും ഇവർ തയ്യാറാക്കിയിരുന്നു, വാകച്ചാർത്തിനും മറ്റും ഉപയോഗിക്കുവാൻ.
  51. "The Contribution of Punnasseri Kalari to Kerala Culture" (PDF). Shodhganga:a reservoir of Indian theses. Retrieved 28 April 2018.
  52. Nath, Baiju K. "Dr. Baiju K. Nath Assistant Professor Dept. of Education University of Calicut and Divya.K.T M.Ed(2014-2015)Batch, 'History of Ayyappan Ezhuthachan Aided upper primary school'". Archived from the original on 16 December 2017.
  53. Rajendu, S. (January 2017). maisūr paṭayōṭṭam - irunnūṟṟiyanpat varṣaṅṅaḷ മൈസൂര്‍ പടയോട്ടം - ഇരുന്നൂറ്റിയന്‍പത് വര്‍ഷങ്ങള്‍. Malappuram: Vallathol vidyapeetham, Sukapuram, Edappal. p. 47. ISBN 978-93-83570-66-9. പടയോട്ടങ്ങളെ തുടര്‍ന്നുള്ള ബ്രിട്ടീഷ് നിയമവ്യവസ്ഥയുടെ അവതരണം ഏതാണ്ടു നൂറുവര്‍ഷത്തിലധികം നീണ്ടുനില്‍ക്കുന്ന സാമ്പത്തിക-സാമൂഹ്യ അരക്ഷിതാവസ്ഥയിലേക്ക് വലിയൊരു വിഭാഗം കേരളജനതയെ തള്ളിവിട്ടു. ജനങ്ങളില്‍ നായന്മാര്‍ക്കും ഈഴവര്‍ക്കും മറ്റും ആധൂനിക വിദ്യാഭ്യാസത്തിനു അവസരമുണ്ടാവുകയും ചിലര്‍ അധികാരികളും മേനോന്മാരുമായി ബ്രിട്ടീഷ് ഭരണത്തില്‍ പങ്കാളികളാവുകയും ചെയ്തു. എ.ഡി. 1850-നടുത്ത് എഴുത്തച്ഛന്‍ സമുദായത്തിന്റെ നേതൃത്വത്തില്‍ വള്ളുവനാട്ടിലും നെടുങ്ങനാട്ടിലും താഴെത്തട്ടിലുള്ള ജനങ്ങള്‍ക്കായി അനേകം സ്കൂളുകള്‍ സ്ഥാപിക്കപ്പെട്ടു.
  54. M, Manoj Dathan (July 2019). Socio Economic Condition of Ezhuthachan Community In Kerala (PDF) (Survey Research). International Journal of Arts, Humanities and Management Studies (IJAHMS). Archived from the original (PDF) on 15 July 2020.
  55. "Ezhuthachan's contributions recalled - KERALA - The Hindu". The Hindu online. 21 March 2011. Archived from the original on 27 July 2018. Retrieved 27 July 2018.
  56. "Thunchath Ezhuthachan College Website". Archived from the original on 22 April 2018. Retrieved 1 July 2018.
  57. "Palakkad gets its first law college". The Hindu online. 13 May 2004. Archived from the original on 17 February 2018. Retrieved 17 February 2018.
  58. "എഴുത്തച്ഛന് ട്രസ്റ്റ് വിജയികളെ അനുമോദിക്കും". Mathrubhumi online. 29 May 2015. Archived from the original on 15 August 2020. Retrieved 15 August 2020.
  59. Burnell, Arthur Coke (1878). Elements of South Indian Paleography (Second enlarged and improved ed.). Trubner and Co., 57 & 59 Ludgate Hill, London. p. 42. The application of the Arya-eluttu to the vernacular Malayalam was the work of a low-caste man who goes under the name of Tunjatta Eluttacchan, a native of Trikkandi-yur in the present district of Malabar. He lived in the seventeenth century, but his real name is forgotten; Tunjatta being his 'house' or family-name, and Eluttacchan(=schoolmaster) indicating his caste.
  60. "Top award denied after pressure: C Radhakrishnan". Deccan Chronicle online. 22 January 2016. Archived from the original on 5 March 2018. Retrieved 5 March 2018.
  61. "എഴുത്തച്ഛൻ പുരസ്‌കാര നിർണയത്തിൽ സി.രാധാകൃഷ്ണനെ തഴഞ്ഞതെന്തിന്?". Madhyamam. Retrieved 13 August 2020.
  62. "സി രാധാകൃഷ്ണനെതിരെ അഖില കേരള എഴുത്തച്ഛൻ സമാജത്തിന്റെ പ്രതിഷേധം". Reporter online. 21 December 2014. Archived from the original on 5 March 2018. Retrieved 5 March 2018.
  63. Kurup, K. Balakrishna (January 2000) [May 1998]. Viśvāsattinte Kāṇāppuṟaṅṅaḷ വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ (2 ed.). Calicut: Mathrubhumi Publications. p. 33. ചിറ്റൂരിൽ ആശ്രമം സ്ഥാപിച്ചു അന്തേവാസികളോടൊപ്പം കഴിഞ്ഞുകൂടിയ എഴുത്തച്ഛൻ രാമാനുജൻ എന്ന പേരിൽ പ്രശസ്തനായിത്തീർന്നു .(രാമാനുജ സെക്റ്റിൽ പെട്ടവർ രാമാനുജൻ എന്നു വിളിക്കപ്പെടുന്നതു സാധാരണമായിരുന്നു. അയ്യപ്പ സെക്റ്റിലോ, കൾട്ടിലോ പെട്ടവർ അയ്യപ്പന്മാർ എന്നു അറിയപ്പെടുന്നതുപോലെ.)
  64. Kurup, K. Balakrishna (January 2000) [May 1998]. Viśvāsattinte Kāṇāppuṟaṅṅaḷ വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ (2 ed.). Calicut: Mathrubhumi Publications. p. 34. അദ്ദേഹം ജനിച്ച സ്ഥലത്തിന്നു തുഞ്ചൻപറമ്പ് എന്നാണ് ഇപ്പോഴും പേർ പറഞ്ഞുവരുന്നത്. എഴുത്തച്ഛന്റെ പേർ തുഞ്ചൻ എന്നായിരുന്നില്ലെങ്കിൽ 'തുഞ്ചൻപറമ്പ്' 'തുഞ്ചത്തുപറമ്പ്' എന്നറിയപ്പെടുമായിരുന്നു.
  65. Kurup, K. Balakrishna (January 2000) [May 1998]. Viśvāsattinte Kāṇāppuṟaṅṅaḷ വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ (2 ed.). Calicut: Mathrubhumi Publications. p. 23."മലബാർ ഭാഗത്ത് വിദ്യാഭ്യാസ പ്രചാരണത്തിൽ എഴുത്തച്ഛൻമാർ മുന്നിട്ടിറങ്ങിയപ്പോൾ തിരുവിതാംകൂർ ഭാഗത്തു ഗണകന്മാർ ആ ദൗത്യം നിർവഹിച്ചു. എഴുത്തച്ഛന്മാർ വട്ടെഴുത്ത് പ്രചരിപ്പിച്ചതു മൂലവും മലയാളത്തിലെ രാമായണാദി ഗ്രന്ഥങ്ങൾ വട്ടെഴുത്തിൽ(ഗ്രന്ഥാക്ഷരത്തിൽ-)എഴുതപ്പെട്ടത് മൂലവുമാവാം തുഞ്ചത്തെഴുത്തച്ഛനാണ് മലയാളഭാഷയുടെ പിതാവ് എന്ന് പറഞ്ഞുവരാൻ ഇടയായത്. ഭക്തി പ്രസ്ഥാനത്തിന്റെ പ്രേരണക്ക് വിധേയമായി രാമായണമെഴുതിയ കണ്ണശ്ശൻ ഗണകവംശത്തിലും(പണിക്കർ) അധ്യാത്മരാമായണം രചിച്ച തുഞ്ചൻ എഴുത്തച്ഛൻ വംശത്തിലും പെട്ടവരായിരുന്നുവെന്നത് യാദൃശ്ചിക സംഭവമല്ല."
  66. Kurup, K. Balakrishna (January 2000) [May 1998]. Viśvāsattinte Kāṇāppuṟaṅṅaḷ വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ (2 ed.). Mathrubhumi Publications. p. 39. "അദ്ദേഹം(എഴുത്തച്ഛൻ) ബ്രഹ്മചാരിയായിരുന്നു എന്ന് ഒരുകൂട്ടരും ഗൃഹസ്ഥാശ്രമി ആയിരുന്നുവെന്ന് മറ്റൊരു കൂട്ടരും വിശ്വസിക്കുന്നു. ഗൃഹസ്ഥാശ്രമി ആയിരുന്നുവെന്നതിന്നു അനുകൂലമായ സാഹചര്യതെളിവുകളൊന്നും കാണാനില്ല മറിച്ച് സന്യാസ ജീവിതമാണ് എഴുത്തച്ഛൻ നയിച്ചിരുന്നതെന്നതിന്ന് അദ്ദേഹത്തിന്റ ചിറ്റൂരിലെ ആശ്രമവും അദ്ദേഹത്തിന്റെ കവിതകളിലെ ധാരാളം പ്രയോഗങ്ങളും സാക്ഷ്യം വഹിക്കുന്നു.
    ഇന്ദ്രിയനിഗ്രഹമുള്ള പുരുഷന്നു വന്നുകൂടും നിജസൗഖ്യങ്ങളോക്കവേ
    എന്നും
    സത്സംഗംകൊണ്ടു ലഭിച്ചീടിന ഭക്തിയോടും തൽസേവാരതന്മാരാം മാനുഷർ മെല്ലെ മെല്ലെ ത്വന്മയാരചിതമാം സംസാരപാരാവാരം തന്മറുകരയേറിടുന്നു കാലം കൊണ്ടേ ത്വൽജ്ഞാനപരന്മാരാം മാനുഷ ജനങ്ങൾക്കു- ള്ള ജ്ഞാനം നീക്കുവൊരു സല്ഗുരു ലഭിച്ചിടും
    എന്നും പറയുന്ന എഴുത്തച്ഛൻ അധ്യാത്മകാചാര്യപദവിയിൽ ശിഷ്യഗണങ്ങൾക്കു ഉപദേശം നല്കിക്കൊണ്ടു ജീവിച്ചുവെന്നുതന്നെ കരുതാം.
    ഭക്തി സംയുക്തന്മാരാം യോഗീന്ദ്രന്മാർക്കു നൂനം ഹസ്തസംസ്ഥിതിയല്ലോ മുക്തിയെന്നറിഞ്ഞാലും
    എന്നും
    രമിച്ചുവസിച്ചോളം വിരക്തിവരുമെന്ന- തൊരുത്തൻ ധരിക്കേണ്ട വർധിക്കും ദിനം പ്രതി
    എന്നു രാമായണത്തിലും
    സേവിച്ചോളവും നന്നായ്‌ വർധിച്ചു വരും കാമം
    എന്ന് ഭാരതത്തിലും എഴുതിയ മഹാത്മാവ് ഗൃഹസ്ഥാശ്രമിയായിരിക്കാനിടയില്ല എന്നേ പറയാൻ വയ്ക്കു."
  67. Guptan, E. P. Bhaskara (2013) [2004]. dēśāyanam(dēśacaritrakathakaḷa) ദേശായനം(ദേശചരിത്രകഥകൾ) (2 ed.). Kadampazhipuram, Palakkad: Samabhavini Books. p. 47. തുഞ്ചൻ കടുപ്പട്ടഎഴുത്തച്ഛനായിരുന്നുവെന്ന് ശ്രീ. കെ.ബാലകൃഷ്ണക്കുറുപ്പ് വാദിക്കുന്നു. ആചാര്യൻ ചക്കാലനായർ വിഭാഗമായിരുന്നുവെന്നാണ് പണ്ട് പരക്കെ ധരിച്ചിരുന്നത്. അങ്ങനെയായിരുന്നാൽ പോലും അദ്ദേഹം ജനിതകമായി കടുപ്പട്ടഎഴുത്തച്ഛനല്ല എന്ന് വന്നുകൂടുന്നില്ല.
  68. "Ezhuthachan opposed social evils: Vysakhan". The Hindu. 3 January 2005. Archived from the original on 4 September 2018. Retrieved 4 September 2018.
  69. Narayanan, M. G. S (2017). kēraḷaṁ caritravaḻiyile veḷiccaṅṅaḷ കേരളം ചരിത്രവഴിയിലെ വെളിച്ചങ്ങൾ. Kottayam, Kerala: Sahithya pravarthaka co-operative society. p. 106. ISBN 978-93-87439-08-5.

    നാണമെന്നിയെ മുദാ നാവിന്മേൽ നടനംചെയ്-
    കേണാങ്കാനനേ യഥാ കാനനേ ദിഗംബരൻ
    എന്നു പ്രാർത്ഥിക്കുന്നതിൽ നിന്ന് അദ്ദേഹത്തിന്(എഴുത്തച്ഛന്) കാടുകളിൽ ജീവിക്കുന്ന ദിഗംബരന്മാരായ ജൈനമുനിമാരെപ്പറ്റി അറിവുണ്ടായിരുന്നുവെന്ന് അനുമാനിക്കാം.

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