Ezhuthachan (caste) explained

Ezhuthachan(Malayalam: എഴുത്തച്ഛൻ, ), also known as Kadupattar(Malayalam: കടുപട്ടr, ) is a caste native to the Indian state of Kerala.[1] [2] [3] It is classified as an Other Backward Class by the Government of India under its system of positive discrimination.[4]

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.[5] [6] [7] [8]

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.[9] [10] [11]
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.[12]

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.[13] [14] [15] From 9th to 13th centuries today's the Patancheru or Pottalakkare in Telangana was the principal Jain hub in South India.[16] [17] In Jainism, there was a tradition of using the province name once abandoned as clan name.[18] 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).[19]

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.[12] [20] [21] [22] [17] [10]

It is believed that the Kadupattans reached Malabar by the fifteenth century(C.E 1447).[23] [24] [10] 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.[25] 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. Family of Chembra Ezhuthachan belongs to the tradition of Ettu veettukar.[25] [12] 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.[12] [10] Kadupattans played major role in spreading Vattezhuthu in Palakkad, Malabar regions and Kingdom of Cochin. Usually they were well-versed in sanskrit too.[26] Kadupattans used the prayer of Jain Tirthankara jina dheva(Namosthu jeenathe) in their Ezhuthupalli(Malayalam: എഴുത്തുപള്ളി, ), And taught Vattezhuthu, Mathematics etc.[27] [12]

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.[26]

In Kerala they were treated as shudra. But it was permitted to go and pray until the Sacrificial stone(Balikkallu) of temple.[10] Some of the other communities called the men of the community Pattarappan(Malayalam: പട്ടരപ്പൻ, ) and the women as Pattathiyaramma(Malayalam: പട്ടത്തിയാരമ്മ, ).[10] In government records Kadupattans referred as the Choular(People from the Chola country).[10] 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.[28] Pattanam pizhaithavar(Those who lost status)Kadupattans were called by the other community like that.[10] 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.[29] [2] [30]

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).[31] They taught wealthy people by staying at their home and this practice was called Ezhuthachan thamasikkuka(Malayalam: എഴുത്തച്ഛൻ താമസിക്കുക, ).[32] [33] Traditionally, although caste gave importance to teaching, other tasks such as palanquin bearing, carrying salt, oil, and their marketing, agriculture etc. were also present.[34] [35] [36] Famous Magicians, Physicians, Astrologers and Sanskrit scholars have been emerged from this caste.[37] Panikkar was the title which used by some kadupattans.[10]

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.[38] 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.[39]

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'.[40]

Customs, Inheritance and Worship methods

Though there are little differences in customs locally, Nearly Tamil practices followed.[24] [10] 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).[10] There was no Polygamy and Polyandry prevailed, but widow remarried.[10] Peculiarities in death rituals of Ezhuthachan caste, Points they were foreign caste.[10] Ezhuthachan caste worshiped Ganapathy, Vettakkorumakan, Shakti, Bhagavati, Vishnumaya.[25]

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.[10]

Ezhuthachan Samajam

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.[10] 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.[28] [41]

There are educational institutions under Ezhuthachan Samajam.[42] [43]

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.[44]

Thunchaththu Ezhuthachan

See 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.[45] [46] [47] [48] Being a vaishnava(Ramanuja) sect member he was called as Ramanujan.[49] And his real name was Thunchan(The youngest child).[50] 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.[51] [52] E. P. Bhaskara Guptan a writer andindependent researcher in local history from Kadampazhipuram, Palakkad; supports conclusion of K. Balakrishna Kurup about Thunchathth Ezhuthachan's caste.[53] Historian Velayudhan Panikkassery also expressing the same opinion.[54]

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.[55]

Notable people

References

Citations

Further reading

External links

Notes and References

  1. Book: 1883. Report on the census of British India taken on 17th February 1881(Vol.3). 53, 54. London. Eyre & Spottiswoode.
  2. Book: William Logan. William Logan (author). 1887. 1951. Malabar manual(Republished). 139. Madras. Govt Press Madras. 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. Book: Kumar Suresh Singh. Communities, Segments, Synonyms, Surnames and Titles. 1996. Anthropological Survey of India. 978-0-19-563357-3. 1377 .
  4. Web site: Kerala PSC website. https://web.archive.org/web/20160305045256/https://www.keralapsc.gov.in/index.php?option=com_content&id=338&Itemid=198. 5 March 2016.
  5. News: 'എഴുത്തച്ഛൻ' നാടകാവതരണം 20-ന്. 21 December 2017. Mathrubhumi online. 15 October 2017. https://web.archive.org/web/20171221062350/http://www.mathrubhumi.com/thrissur/malayalam-news/article-1.2311300. 21 December 2017.
  6. News: എഴുത്തച്ഛൻ സമാജം സംസ്ഥാന സമ്മേളനം സമാപിച്ചു. https://archive.today/20130630173441/http://malayalam.yahoo.com/%E0%B4%8E%E0%B4%B4%E0%B5%81%E0%B4%A4%E0%B5%8D%E0%B4%A4%E0%B4%9A%E0%B5%8D%E0%B4%9B%E0%B4%A8%E0%B5%8D-%E0%B4%B8%E0%B4%AE%E0%B4%BE%E0%B4%9C%E0%B4%82-%E0%B4%B8%E0%B4%82%E0%B4%B8%E0%B5%8D%E0%B4%A5%E0%B4%BE%E0%B4%A8-%E0%B4%B8%E0%B4%AE%E0%B5%8D%E0%B4%AE%E0%B5%87%E0%B4%B3%E0%B4%A8%E0%B4%82-%E0%B4%B8%E0%B4%AE%E0%B4%BE%E0%B4%AA%E0%B4%BF%E0%B4%9A%E0%B5%8D%E0%B4%9A%E0%B5%81-201121542.html. dead. 30 June 2013. 25 April 2013. Manorama online. 12 December 2011.
  7. News: എയ്ഡഡ് സ്‌കൂളുകളിൽ പുതിയ തസ്തികകൾ; സമുദായ പ്രീണനമെന്ന് എഴുത്തച്ഛൻ സമാജം . https://archive.today/20130629133839/http://www.janayugomonline.com/php/newsDetails.php?nid=1034853&cid=41 . dead . 29 June 2013 . 25 April 2013 . Janayugam Online . 17 April 2013.
  8. News: ജാതി സംഘടനകൾ ഭിക്ഷ യാചിച്ചു നടക്കരുത്. 25 April 2013. Metrovartha. 8 May 2012. https://web.archive.org/web/20120509080124/http://metrovaartha.com/2012/05/08052137/cn-balakrishnan20120508.html. dead. 9 May 2012.
  9. Book: Thurston , Edgar . Edgar Thurston. Tribes and castes of Southern India(volume 3). 30, 31. 1909.
  10. Book: Iyer , L.K.Anantha Krishna . L. K. Ananthakrishna Iyer. The tribes and castes of cochin(volume 2). 1912. 103–114.
  11. Book: Sadasivan , S.N. . S. N. Sadasivan. A Social History of India. 2000. A.P.H. Publishing. New Delhi. 366, 367, 371. 9788176481700.
  12. Book: Kurup , K. Balakrishna . K. Balakrishna Kurup. ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ. Viśvāsattinte Kāṇāppuṟaṅṅaḷ. Mathrubhumi Publications.

    ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ

    . Calicut. 2. May 1998. January 2000. 15–40.
  13. Book: Adiga , Malini . The Making of Southern Karnataka: Society, Polity and Culture in the early medieval period, AD 400-1030. 2006. 2006. Orient Longman. Chennai. 81-250-2912-5., Page 253
  14. Web site: Page 131, Places of Interest Gazetteer of karnataka, 1983. dead . https://web.archive.org/web/20150212175826/http://gazetteer.kar.nic.in/gazetteer/State%20Gazetteer%20Vol%202%201983/Kar_Gaz_1983_Vol2_Chapter12_Places_of_Interest.pdf. 2015-02-12 .
  15. Book: Moraes , George M . The Kadamba Kula A history of Ancient and Medieval Karnataka. 1931. B X Furtado And Sons. Bombay. 255.
  16. Web site: A Brief History of Patancheru or Pottalakere Andhra Pradesh. Journal of Andhra historical research society, XXXVI, (II - IV parts). https://web.archive.org/web/20171107024157/http://hiebertglobalcenter.org/wp-content/uploads/2014/03/6.-1977.-A-Brief-History-of-Patancheru-or-Pottalakere-Andhra-Pradesh.pdf. 7 November 2017.
  17. [P. B. Desai|Pandurang Bhimarao Desai]
  18. Book: Dwivedi , R.C. . Contribution of Jainism to Indian culture. 1975. Motilal Banarsidass Indological Publishers and Book sellers.
  19. Book: Stein , Burton . Burton Stein. Peasant state and society in medieval South India. 1980. Oxford University Press. 115. 9780195635072.
  20. Book: Sangave , Vilas Adinath . Vilas Adinath Sangave. Jain Community a social survey. 1980. Popular Book depot Bombay. 9780317123463.
  21. Book: Rosen , Steven.J. . Steven J. Rosen. Archeology and the Vaishnava Tradition. 1989. Firma KLM Pvt. Ltd. Calcutta.
  22. Book: Fleet , John Faithfull . John Faithfull Fleet. Dynasties of the Kanarese Districts. 1882. Bombay Govt. Central press.
  23. Book: Iyer , K.V.Krishna . K. V. Krishna Iyer. 1938. Zamorins of Calicut: From the earliest times to A D 1806. Calicut. Norman Printing Bureau. 51. The (Kali day) of their arrival is expressed by the chrono-gram Ka-tu-ka-ste-yal-tya-ktah(കടുകസ്തയാൽത്യക്തഃ).
  24. Book: Raja B.A.L.T , P. C. M. . ml:സാമൂതിരിയും കോഴിക്കോടും. sāmūtiriyum kōḻikkōṭum. 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..
  25. Book: Sankunni , Kottarathil . Kottarathil Sankunni. ml:ഐതിഹ്യമാല, ചെമ്പ്രയെഴുത്തച്ഛന്മാർ. aitihyamāla, cemprayeḻuttacchanmāra.
  26. Book: Narayanan , M.G.S. . M. G. S. Narayanan. Calicut:The City of truth revisited. Mathrubhumi Books. 2006. July 2018. Calicut. 158, 159. 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..
  27. News: Vidhyarambha charithram. 11 December 2017. Manorama online. 18 October 2015. https://web.archive.org/web/20151020012545/http://www.mathrubhumi.com/features/weekend/article-malayalam-news-1.611752. 20 October 2015.
  28. Web site: Akhila Kerala Ezhuthachan Samajam Website. 11 December 2017. https://web.archive.org/web/20171107022453/http://www.ezhuthachansamajam.com/aboutus.php. 7 November 2017.
  29. https://www.jstor.org/stable/3629883 The Internal Structure of the Nayar Caste, C. J. Fuller
  30. Book: Fawcett , F. . Nâyars of Malabar. 1901. 1915. Printed by the Superintendent, Government press.. Madras. 187.
  31. Book: Thurston , Edgar . Edgar Thurston. Tribes and castes of Southern India(volume 2). 1909. 209. Eluttacchan.— Eluttacchan or Ezhuttacchan, meaning teacher or master of learning, is the name for educated Kadupattans of Malabar employed as schoolmasters..
  32. Book: Menon , K.P.Padhmanabha . K.P.Padhmanabha Menon. History of Kerala(Vol 3). 243.
  33. Book: Namboodiripad , Kanippayyur Shankaran . Kanippayyur Shankaran Namboodiripad. ml:നായന്മാരുടെ പൂർവ്വചരിത്രം (ഭാഗം 1). nāyanmāruṭe pūrvvacaritr̲aṃ (bhāgam 1). Panchangam books. Kunnamkulam, Thrissur. 5. December 2015. 1962. 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..
  34. Book: Jervoise Athelstane Baines , Sir . Jervoise Athelstane Baines. Ethnography (castes and tribes). Strassburg. Karl J. Trübner. 1912. 26 July 2018. 70. Whilst the Uppiliyan and Kaduppattan, originally of the same trade, have added the profession of hedge-school keeping to their means of subsistence..
  35. Book: Gundert , Hermann . Hermann Gundert. A Malayalam and English Dictionary. 1872. C. Stolz for Basel Mission Book Tract Depository. Mangalore. 194. കടുപ്പട്ടർ a caste of embalers and carriers(=കുടുമ്പർ), below vāṇiyar; also schoolmasters(loc.).
  36. Book: Guptan , E. P. Bhaskara . 2004. ml:ദേശായനം(ദേശചരിത്രകഥകൾ). dēśāyanam(dēśacaritrakathakaḷa). Samabhavini Books, Kadampazhipuram, Palakkad. 2. 2013. 48. ക്ഷേത്രങ്ങളിലേക്കാവശ്യമായ ശുദ്ധമായ എള്ളെണ്ണ നൽകുന്നത് കടുപ്പട്ടന്മാരുടെ അവകാശമായിരുന്നു. നല്ല മിനുസവാകപ്പൊടിയും ഇവർ തയ്യാറാക്കിയിരുന്നു, വാകച്ചാർത്തിനും മറ്റും ഉപയോഗിക്കുവാൻ..
  37. Web site: The Contribution of Punnasseri Kalari to Kerala Culture. Shodhganga:a reservoir of Indian theses. 28 April 2018.
  38. Web site: 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'. https://web.archive.org/web/20171216035059/http://www.academia.edu/26736651/HISTORY_OF_AYYAPPAN_EZHUTHACHAN_AIDED_UPPER_PRIMARY_BASIC_SCHOOL. 16 December 2017. Nath. Baiju K..
  39. Book: Rajendu , S. . maisūr paṭayōṭṭam - irunnūṟṟiyanpat varṣaṅṅaḷ. ml:മൈസൂര്‍ പടയോട്ടം - ഇരുന്നൂറ്റിയന്‍പത് വര്‍ഷങ്ങള്‍. Vallathol vidyapeetham, Sukapuram, Edappal. January 2017. Malappuram. 47. 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..
  40. Survey Research. M. Manoj Dathan . July 2019. Socio Economic Condition of Ezhuthachan Community In Kerala . International Journal of Arts, Humanities and Management Studies (IJAHMS). https://web.archive.org/web/20200715064417/http://ijahms.com/upcomingissue/02.08.2019.pdf . 15 July 2020.
  41. News: Ezhuthachan's contributions recalled - KERALA - The Hindu. 27 July 2018. The Hindu online. 21 March 2011. https://archive.today/20180727114957/https://www.thehindu.com/todays-paper/tp-national/tp-kerala/Ezhuthachans-contributions-recalled/article14955913.ece. 27 July 2018.
  42. Web site: Thunchath Ezhuthachan College Website. 1 July 2018. https://web.archive.org/web/20180422152411/http://www.thunchathezhuthachancollege.com/. 22 April 2018.
  43. News: Palakkad gets its first law college. 17 February 2018. The Hindu online. 13 May 2004. https://web.archive.org/web/20180217093402/http://www.thehindu.com/todays-paper/tp-national/tp-kerala/palakkad-gets-its-first-law-college/article6487350.ece. 17 February 2018.
  44. News: എഴുത്തച്ഛന് ട്രസ്റ്റ് വിജയികളെ അനുമോദിക്കും. 15 August 2020. Mathrubhumi online. 29 May 2015. https://web.archive.org/web/20200815130653/https://www.mathrubhumi.com/palakkad/news/--1.257988. 15 August 2020.
  45. Book: Burnell , Arthur Coke . Arthur Coke Burnell. Elements of South Indian Paleography. Trubner and Co., 57 & 59 Ludgate Hill, London. Second enlarged and improved. 1878. 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..
  46. News: Top award denied after pressure: C Radhakrishnan. 5 March 2018. Deccan Chronicle online. 22 January 2016. https://archive.today/20180305154550/https://www.deccanchronicle.com/current-affairs/220116/top-award-denied-after-pressure-c-radhakrishnan.html. 5 March 2018. live.
  47. News: എഴുത്തച്ഛൻ പുരസ്‌കാര നിർണയത്തിൽ സി.രാധാകൃഷ്ണനെ തഴഞ്ഞതെന്തിന്?. 13 August 2020. Madhyamam.
  48. News: സി രാധാകൃഷ്ണനെതിരെ അഖില കേരള എഴുത്തച്ഛൻ സമാജത്തിന്റെ പ്രതിഷേധം. 5 March 2018. Reporter online. 21 December 2014. https://archive.today/20180305155107/http://www.reporterlive.com/2014/12/21/148817.html. 5 March 2018. live.
  49. Book: Kurup , K. Balakrishna . K. Balakrishna Kurup. ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ. Viśvāsattinte Kāṇāppuṟaṅṅaḷ. Mathrubhumi Publications.

    ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ

    . Calicut. 2. May 1998. January 2000. 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.).
  50. Book: Kurup , K. Balakrishna . K. Balakrishna Kurup. ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ. Viśvāsattinte Kāṇāppuṟaṅṅaḷ. Mathrubhumi Publications.

    ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ

    . Calicut. 2. May 1998. January 2000. 34. അദ്ദേഹം ജനിച്ച സ്ഥലത്തിന്നു തുഞ്ചൻപറമ്പ് എന്നാണ് ഇപ്പോഴും പേർ പറഞ്ഞുവരുന്നത്. എഴുത്തച്ഛന്റെ പേർ തുഞ്ചൻ എന്നായിരുന്നില്ലെങ്കിൽ 'തുഞ്ചൻപറമ്പ്' 'തുഞ്ചത്തുപറമ്പ്' എന്നറിയപ്പെടുമായിരുന്നു..
  51. Book: Kurup , K. Balakrishna . K. Balakrishna Kurup. ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ. Viśvāsattinte Kāṇāppuṟaṅṅaḷ. Mathrubhumi Publications.

    ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ

    . Calicut. 2. May 1998. January 2000. 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."
  52. Book: Kurup , K. Balakrishna . K. Balakrishna Kurup. May 1998. ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ. Viśvāsattinte Kāṇāppuṟaṅṅaḷ. Mathrubhumi Publications.

    ml:വിശ്വാസത്തിന്റെ കാണാപ്പുറങ്ങൾ

    . 2. January 2000. 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.എന്നുംഎന്നും പറയുന്ന എഴുത്തച്ഛൻ അധ്യാത്മകാചാര്യപദവിയിൽ ശിഷ്യഗണങ്ങൾക്കു ഉപദേശം നല്കിക്കൊണ്ടു ജീവിച്ചുവെന്നുതന്നെ കരുതാം. എന്നുംഎന്നു രാമായണത്തിലുംഎന്ന് ഭാരതത്തിലും എഴുതിയ മഹാത്മാവ് ഗൃഹസ്ഥാശ്രമിയായിരിക്കാനിടയില്ല എന്നേ പറയാൻ വയ്ക്കു."
  53. Book: Guptan , E. P. Bhaskara . 2004. ml:ദേശായനം(ദേശചരിത്രകഥകൾ). dēśāyanam(dēśacaritrakathakaḷa). Samabhavini Books. Kadampazhipuram, Palakkad. 2. 2013. 47. തുഞ്ചൻ കടുപ്പട്ടഎഴുത്തച്ഛനായിരുന്നുവെന്ന് ശ്രീ. കെ.ബാലകൃഷ്ണക്കുറുപ്പ് വാദിക്കുന്നു. ആചാര്യൻ ചക്കാലനായർ വിഭാഗമായിരുന്നുവെന്നാണ് പണ്ട് പരക്കെ ധരിച്ചിരുന്നത്. അങ്ങനെയായിരുന്നാൽ പോലും അദ്ദേഹം ജനിതകമായി കടുപ്പട്ടഎഴുത്തച്ഛനല്ല എന്ന് വന്നുകൂടുന്നില്ല..
  54. News: Ezhuthachan opposed social evils: Vysakhan. 4 September 2018. 3 January 2005. dead. https://web.archive.org/web/20180904082457/https://www.thehindu.com/2005/01/03/stories/2005010306150300.htm. The Hindu. 4 September 2018.
  55. Book: Narayanan , M. G. S . M. G. S. Narayanan. ml:കേരളം ചരിത്രവഴിയിലെ വെളിച്ചങ്ങൾ. kēraḷaṁ caritravaḻiyile veḷiccaṅṅaḷ. Sahithya pravarthaka co-operative society. Kottayam, Kerala. 2017. 106. 978-93-87439-08-5. എന്നു പ്രാർത്ഥിക്കുന്നതിൽ നിന്ന് അദ്ദേഹത്തിന്(എഴുത്തച്ഛന്) കാടുകളിൽ ജീവിക്കുന്ന ദിഗംബരന്മാരായ ജൈനമുനിമാരെപ്പറ്റി അറിവുണ്ടായിരുന്നുവെന്ന് അനുമാനിക്കാം.