에즈후타찬 (카스트)

Ezhuthachan (caste)

에즈후타찬(audio speaker iconPronoration, Malayalam: ഴുത്തച,,,,,,, eututtacchan)은 카두파탄(audio speaker iconPronoration, Malayalam: കടുുട്ൻ,,, Kaṭupaṭṭanan)[1][2][3][a]이라고도 한다. 그것은 인도 정부에 의해 긍정적인 차별 제도 하에서 "다른 후진 계층"으로 분류된다.[6]

이들은 주로 케랄라의 트리수르, 팔락카드, 말래푸람, 코지코데 지역에 속해 있으며, 인도의 외부와 다른 지역에도 존재하고 있다. 지역사회에서 가르치는 분야에 더 많은 사람들이 있다. 에즈후타찬은 전통적인 직업으로 가르치는 카스트다.[2] 공동체를 대표하는 단체가 있는데, 에즈후타찬 사마잠이라고 한다.[7][8][9][10]

창세기

카두파탄족의 기원에 대한 두 가지 주요 믿음이 있다.

1. 파타르(바타르) 판디야 지역 중세 초라 카두 마을에서 불교를 도입하여 보이콧당한 브라만족. 자모린의 코빌라캄(암바디 코빌라캄)에서 장로 탐부라티(고위공주)는 에스후타찬이라는 칭호를 주장하여 마을학교 사부로 책봉되었다.[11][12][13][14]

2. 교단에 뛰어났던 자인 길드가 케랄라로 와서 빌리지 학교 선생님이 되었다. 바키 운동의 영향으로 그들은 힌두교로 들어갔다.[5]

역사

서강가 왕조의 카두루(현재의 카르나타카)는 자이나족의 정착지였으며, 8세기부터 10세기까지는 서강가 왕조의 대표적인 종교였다.[15][16][17] 9세기부터 13세기까지 오늘날 텔랑가나의 파탄체루 또는 포탈락카레는 남인도의 주요 중심지였다.[18][19] 자이나교에서는 한때 버려졌던 지방 이름을 씨족 이름으로 사용하는 전통이 있었다.[20] 증거에 따르면 카두파탄은 카두루와 파탄체루를 형성한 자인 길드였으며 교직에서 두각을 나타냈다.

12세기 이후 남인도의 자이나교도가 크게 감소하자, 많은 자이나교 신자들이 정착지를 버리고 남쪽으로 이주하였다(오늘날의 타밀나두). 카드파티갈은 13세기 남부 아르코트의 통치자 중 하나로 카베리 강 둑에 동석해 있던 사람이 에즈후타찬(카두파탄)의 조상이었을 것이다.[5][21][b]

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)), 샤이바와 샤크테야; 점령지에서 에즈후타찬(빌리지 학교장)으로 샤크티 예배를 실천한 교사들이 구룩칼로 알려지게 되었다. 역사학자 K. 발라크리슈나 쿠룹은 에스후타찬(카두파탄) 카스트의 역사를 이렇게 마무리한다.[5][33][34][35][19][12]

카두파탄은 15세기(C.E 1447)까지 말라바르에 도달한 것으로 여겨진다.c.[36][37][12] 아이티히야마는 카두파탄 카스트에 소속되어 카카세리 바타티리의 제자이자 전통유산의 스승이었던 가족의 일원인 마술사(켐브라 막쿠 에즈후타찬)에 대해 말하지만, 그의 수명은 불분명하다.[38][c] 에즈후타찬 카스트에 대해 언급한 최초의 정부 기록 중 하나는 1881년 2월 17일에 실시된 영국 인도 인구 조사다.[1]

카두파탄은 팔락카드 갭을 통해 케랄라에 들어갔고, 그들의 이주는 가족 단위로 이루어졌다. 8인가족(에투 베투카르)의 첫 번째 집단이 와서 말라바르 지역의 티루나바야 근처에 정착하였는데, 성씨 중 일부는 테케파투, 바닥케파투, 키자크파투, 파딘자레파투, 멜레파투, 케헤파투였다.[41] 젬브라 에즈후타찬 가문은 에투 베투카르의 전통에 속한다.[38][5] 그리고 서른 두 가족으로 구성된 두 번째 그룹(Muppaththirandu vetukaar)은 트리수르 지역에 정착했다. 곧이어 에투 베투카르와 무파티란두 베투카르의 또 다른 가까운 친척 집단이 팔락카드 지역에 정착했다. 그들은 점차 다른 지역으로 퍼져나갔다. 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 코친,[5][12] 거기 정착해

점성술과 가르침을 다룬 거의 백 년 된 손바닥잎 필사본, 나누 에즈후타찬, 아비니세리, 트리수르에 의해 사용되었다.

카두파탄은 팔라크카드, 말라바르 지역, 코친 왕국에 바테즈후투(Battezhuthutu)를 전파하는 데 큰 역할을 했다. 보통 그들은 산스크리트어로도 잘 알려져 있었다.[14] 카두파탄은 에즈후투팔리(audio speaker icon프론발언, 말레이알람: എഴുതത,,,,,,,, euputtupaḷḷi)에 자인 티르감바라지나 데바(Namosthu jeenathe)의 기도를 사용하였고, 바트테즈후투, 수학 등을 가르쳤다.[42][5]

역사학자 M. G. S. 나라얀에 따르면, 특히 수드라스에서의 문학 활동은 카두파타르의 도착 이후 강화되었다. 산스크리트어에서 말레이알람으로 많은 본문을 번역한 것은 그들이 도착한 후 시대에 일어났다.[14]

케랄라에서 그들은 수드라 취급을 받았다. 그러나 사원의 제석(발리칼루)까지 가서 기도하는 것이 허락되었다.[12] 다른 공동체들 중 몇몇은 공동체의 남성들을 Pattarapan(audio speaker iconPronoration, Malayalam: ട്ടരപൻൻൻ,,,,,, paṭararapan)[12]이라고 불렀고, 여성들은 Pattathiyaramma(audio speaker iconPronoration, Malayalam: ്ടട്്ിയയയ,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,mama,,,,,,,mamamamamamamamama 정부 기록에서 카두파탄은 슐라르(Cholar)로 언급되었다.[12] 자모린이 그들을 사회에서 높은 지위에 앉혔다고 믿어진다. 자모린의 장관(망가타찬)의 선망으로 그들은 사회의 하층민 슈드라의 부담에 시달리게 되었다.[41] 카두파탄은 다른 지역사회에서 그렇게 불렀다.[12] 비록 에즈후타찬 카스트와 네어의 카스트(일부 기록에서는 그들을 네어로 분류하고 있지만, 그들은 네어 공동체와는 아무런 관계가 없다. 아마도 그들은 도착 후 케랄라에 존재하는 전통적인 방법들을 채택했을 것이다.[43][2][44]

케랄라에 공교육 제도가 도입되기 전까지 카두파탄은 코친 왕국과 말라바르 왕국에 에스후타찬(빌리지 학교장)으로 존재했고 에스후투팔리스(전통 마을 학교)를 운영했다.[45] 그들은 집에 머물면서 부자들을 가르쳤으며, 이러한 관행을 에스후타찬 타마시크쿠카(audio speaker iconPronoration, Malayalam: എഴുുത്ൻൻൻൻ,,,,, echantacchan tamasikkka)라고 불렀다.[46][47] 전통적으로 카스트가 가르치는 것을 중시했지만, 가마니 베어링, 소금 운반, 기름 운반, 그리고 그들의 마케팅, 농업 등과 같은 다른 일들도 또한 있었다.[48][49][50] 유명한 마술사, 의사, 점성술사, 산스크리트 학자들이 이 카스트에서 나왔다.[51] 파니카르는 몇몇 카두파탄들이 사용한 제목이었다.[12]

현대 공교육 제도의 도입 이후, 전통적인 교수법은 사회에서 덜 중요했다. 에스후타찬스(카두파탄)가 운영하던 많은 에스후투팔리스(전통마을학교)가 현대식 교수법으로 공립학교로 전환되었다.[52] 영국 통치가 말라바르에 공교육을 도입했던 19세기에 에즈후타찬 공동체는 발루바나드의 공교육 분야에 큰 공헌을 했다.[53]

물리적 외관

에즈후타찬스(Kaduptantan)의 피부 안색은 어두운 색부터 검은 색과 흰색으로 상호 연결된 색까지 다양하다. Edgar Thurston은 그들이 '검고 하얀 피부를 가진 사람들, 중간 키의 사람들, 단순한 코와 곱슬머리 또는 물결 모양의 머리카락을 가지고 있다'[54]고 관찰한다.

관습, 상속, 예배 방법

에즈후타찬(Kadupatan)은 그의 신을 숭배한다.

현지에서는 거의 차이가 없지만 타밀 풍습이 뒤따랐다.[37][12] 윌리엄 로건의 말라바르 설명서에 따르면, 이 카스트는 그 재산이 아버지에서 아들에게로 내려가지 않고 아버지에서 딸로 내려가지 않는 수정된 막카타야암(애국가/유산의 유산계통)을 따랐다.[2] 결혼식에서는 가나파시 호맘(가네샤 경을 위해 자필로 바치는 의식), 닥시나(장로들에게 기부를 하고 축복을 구하는 의식), 파니그라하남(신랑이 신부의 손을 잡는다) 등의 의식들이 있다.[12] 폴리게미는 없었고 폴리안드리가 우세했지만 과부는 재혼했다.[12] 에스후타찬 카스트의 죽음 의식의 특이점들, 그들은 외국 카스트였다.[12] 에스후타찬 카스트는 가나파시, 베타카코룸라칸, 샤크티, 바하바티, 비슈누마야를 숭배했다.[38]

아디 샨카라가 카두파탄에게 샤크티 예배에서 가르친 것으로 믿어지고 있다. 지금도 그들의 후손들은 이 전통을 따르고 있으며 그들의 조상으로부터 물려받은 것이라고 주장한다.[12]

에즈후타찬사마잠

1920년대에 지어진 가장 오래된 에스후타찬 사마잠 사무소 중 하나로, 트리수르의 아비니세리에 있다.
1937년 에즈후타찬 유바자나 락샤 삼함 페린체리

에즈후타찬 사마잠은 1906년부터 계속 기능하기 시작했다. 첫 번째 조직자는 산스크리트 학자와 교사였다.전설적인 산스크리트 학자와 스승의 제자였던 차크쿨리얄 쿤주니 에즈후타찬. 존경받는 푸나세리 남비 닐라칸타 샤르마 그는 이 조직을 아디야파카 사마잠이라고 명명했다. 아디야파카 사마잠은 카스트 풍습과 의식에 있어서 여러 가지 개혁을 하였지만, 쿤쥬니 에즈후타찬의 노력은 성공하지 못했고 그는 자신의 프로젝트를 포기했다.[12] 후기 바킬 P. 쿠마란 에즈후타찬이 경기장에 들어서자 에스후타찬 사마잠이 현실로 들어왔다. 그는 에즈후타찬 사마잠의 진정한 창시자였으며 현 에즈후타찬 공동체의 건축가였다. 그는 또한 자유 투사였고, 의회 당원이었으며, 또한 코친 주 프라자만달에서도 활동했는데, 그의 시조는 스리.V.R.이다.크리슈난 에즈후타찬, 그의 사위. 후에 크리슈난 에즈후타찬 씨는 에즈후타찬 사마잠 사장으로서 그의 스승이자 장인 쿠마란 에즈후타찬의 입장이 되었다. 둘 다 의회 정치, 자유 운동, 농민 투쟁, 코친 주 프라자만달에 몰두했기 때문에, 그들은 에즈후타찬 사마잠 운동을 계속하는 것이 어렵다는 것을 알았다. 1940년대 후반에 이르러 크리슈난 에즈후타찬은 그 운동을 떠났고, 바킬도 마찬가지였다. P. 쿠마란 에즈후타찬. 쿠마란 에즈후타찬은 개인적인 비극 - 그의 아들 P의 죽음 - 후에 이 운동을 떠났다.락슈마나쿠마르. 1947년 이후 에즈후타찬 공동체는 고아가 되었고 공동체는 더 이상 방향성이 없게 되었다. 일부 활기찬 사람들에 의해 지역사회에 활력을 불어넣으려는 시도가 있었지만, 어디에도 미치지 못했다. Adv의 서비스. 후기 M. 크리슈난쿠티(Krishnkutty)는 이런 맥락에서 언급될 것이다. 포스트 시대에는 1990년대 이후 지역사회에서 약간의 부활이 있었다. 1990년대 후반부터 지역사회에서 새로운 사고가 보인다. 2002년부터, Mr.T.G.라비가 현장에 들어와 사마잠 활동에 활기를 불어넣었다. 현 총장은 교수. 락슈마나쿠마르 박사는 바킬의 손자. P. 쿠마란 에즈후타찬(P. Kumaran Ezhhutachan)이며 V R.[41][55] R. 크리슈난 에즈후타찬(Crishnan Ezhhutachan)의 아들이다.

에즈후타찬 사마잠 산하에 교육기관이 있다.[56][57]

그 후 에즈후타찬 공동체를 대표하여 조직들이 결성되어 모든 인도에서 지역적 차원으로 기능하였다. 그 범주에서 마지막으로 결성된 조직은 팔락카드에 기반을 둔 팔락카드 에즈후타찬 사모다야 신탁이다.[58]

툰차투 에즈후타찬

주요 기사: 툰차투 에즈후타찬

툰차투 에즈후타찬의 출생이나 삶에 대한 명확한 역사는 없다. 그러나, Thunchatth Ramanujan Ezhhutachan은 Ezhhutachan (Kadupattan) 공동체의 일원이었다는 믿음이 지배적이다.[59][60][61][62] 바이슈나바(라마누자) 종파 일원으로서 그는 라마누잔으로 불렸다.[63] 그리고 본명은 툰찬(막내 아이)이었다.[64] K에 의하면. 발라크리슈나 쿠루프, 툰차트 에스후타찬은 에스후타찬(Kadupatan) 공동체의 일원이었으며 에스후타찬은 평생 독신을 좇아 교사 생활을 영위했다. [65][66] 팔락카드의 카담파지푸람 출신의 작가 겸 지역사 연구자 Bhaskara Guptan은 Thunchathth Ezhuthachan의 카스트에 대한 K. Balakrishna Kurup의 결론을 지지한다.[67] 역사학자 벨라유단 파닉카세리도 같은 의견을 피력했다.[68]

역사학자 M. G. S. 나라야난은 툰차투 에스히타찬이 자인 스님들과 친숙하다는 증거로서 아드하트마 라마야남 킬리파투의 자인 스님들에 대해 언급하고 있다.[69]

저명인사

참조

메모들

  1. ^ 카두파탄은 때때로 카두포탄(카두팟타 일족)으로 일컬어지기도 하는데, 카두루와 포탈락카레(파탄체루라고도 한다)[4][5]의 합성어다.
  2. ^ 남인도 비문에는 카두파티갈에 대한 언급이 있다. 누가 Pallava 왕, 누가 Apatsahayesvarar, Thirumarperu Manikandeswarar, Vedaranyeswarar 절 Mahalingeswarar 사원 등, 그리고 Nandivarman 2세의 Kadupattigal Tamilapperaraiyan(pallava 왕국의 Feudatories 또한 이 타이틀을 가졌다)제목을 약 총리 같은 절에 가는 기부금을 내는과 혼인 동맹 있었다.[22][23][24][25][26][27][28][29][30][31일][32]
  3. ^ 19세기 중반으로 거슬러 올라가는 Valluvanad의 여러 곳에서 수집된 손바닥잎 원고에는 카두파탄과 에즈후타찬에 대한 언급이 들어 있다. C부터.E 1849와 C.E 1833년.[39][40]

인용구

  1. ^ a b Report on the census of British India taken on 17th February 1881(Vol.3). London: Eyre & Spottiswoode. 1883. pp. 53, 54.
  2. ^ a b c d 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. ^ a b c d e f g 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 25 April 2013. Retrieved 25 April 2013.
  11. ^ Thurston, Edgar (1909). Tribes and castes of Southern India(volume 3). pp. 30, 31.
  12. ^ a b c d e f g h i j k l m n o 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. ^ a b c 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., 253페이지
  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. ^ a b 판두랑 비마라오 데사이와 굴랍찬드 히라찬드 도시와
  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.
  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.    CS1 maint: 추가 텍스트: 작성자 목록(링크)
  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.
  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.
  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. ^ a b 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. ^ a b c 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. ^ a b c "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 Nayar Caste의 내부 구조, 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. Cite 저널은 필요로 한다. journal= (도움말)
  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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