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The Ezhavas is one of the largest ethnic group in Kerala, a south Indian state. They are also found amongst the Malayalee diaspora around the world. The group shares a common history from the pre-social reform era, when caste was an integral part of the political, economic, legal, and social order across Kerala.

File:VaranappallyFamily.jpg

A traditional Ezhava House with Sarpa Kavu

Sivagiri : The Spiritual Mutt of the Community

Theories of origin

Etymologically, the word Ezhava/Thiyya can be traced to Ezham (or Eelam), or Dweep (a Pali word for Sri Lanka). Most theories of origin for the Ezhavas suggest a Sri Lankan and Buddhist connection. There is a hypothesis that Ezhavas are descendants of Buddhists (from Sri Lanka, or emissaries from the Magadhan empire) who refused to convert to Hinduism. This hypothesis has been supported by genetic studies which show that the allelic distribution of Ezhavas in a bi-dimensional plot (correspondence analysis based on HLA-A, -B, and -C frequencies) shows a rather strong East Eurasian element due to its proximity to the Mongol population in the same plot.^[1].

According to Ezhava folk songs, the Ezhavas were the progeny of four bachelors, that the king of Sri Lanka sent to Kerala at the request of the Chera King Bhaskara Ravi Varma, in the 1st Century AD. These men were sent, ostensibly, to set up Coconut farming in Kerala. Another version of the story says that the Sri Lankan King sent eight martial families to Kerala at the request of a Chera King to quell a civil war that erupted in Kerala against him. ^[2]^[3]^[4]

Buddhist roots

According to historian C. V. Kunjuraman, the two gods of the Ezhavas, Cittan and Arattan, are in fact Buddhist-Sidhan and Arhatan from Buddhism.^{[citation needed]} Buddhism in Kerala connects back through Sri Lanka to as far back as the 3rd century BCE, when the Buddhist monk Rakshithadheeran came to Kerala with his followers to spread the faith.^{[citation needed]} Also, the Asoka edicts mention Kerala, which would imply that Asoka's efforts to spread Buddhism would have impacted Kerala as well.^{[citation needed]}

The Pandarams who perform priestly duties in Ezhava temples are considered to be successors of Buddhist monks.^{[citation needed]} T. K. Veluppillai, the author of The Travancore State Manual, believes that during Buddhist ascendancy in Kerala, before the arrival of the Tulu Brahmins, "the Ezhavas enjoyed great prosperity and power" (II, 845). However, he also says that it is very unlikely that the Ezhavas came from Sri Lanka and spread all over Kerala; instead they were the mainstream of Munda-Dravidian immigrants who left Tamil Nadu in the fifth, sixth, and seventh centuries to avoid persecution at the hands of their political enemies.^[5]

The poet Mahakavi Kumaranasan, whose poems or Khandakavya such as Nalini, Leela, Karuna and Chandala Bhikshuki extol Buddhist ideals lamented at times in his verses about the past glory of the Sinhalese, or the natives of Sri Lanka, whom he considered to be the forefathers of present day Ezhavas.^[6]

A large number of Buddha images have been discovered in the coastal districts of Alleppey and Quilon.^{[citation needed]} The most important Buddha-image is the famous Karumadi Kuttan near Ambalappuzha.^{[citation needed]} These areas also have the highest concentration of Ezhavas in Kerala.^{[citation needed]}

Migration from Iran

In the Vadakkan Pattukal (Northern Ballads), it is said that the Ezhavas arrived in Kerala by sea from "Elam." "Elam" is interpreted to be Sri Lanka.^{[citation needed]} However, there is another school of thought that refers to the Elamite civilization in ancient Iran.^{[citation needed]} The Elamite language is hypothesized to be a Dravidian language.^{[citation needed]}

Societal position

Folklore and written records show that Ezhavas were a martial class.^[7]^[8]^[9]^[10] Ezhava folk songs, the Vadakkan Pattukal, composed about 400 hundred years ago, describe military exploits of Ezhava heroes. Ezhavas served in the armed forces of all important kings of the region, such as Zamorins of Calicut, and the Kings of Travancore and Cochin.^{[citation needed]} Many from community became Kottaram Vaidyan(palace physicians) of important kings in the region.^[7]^[8]^[9]^[10] They enjoyed better status before the arrival of the brahmins from north.^{[citation needed]}

Historically, Ezhavas have had no position under the Indian caste system. The Ezhavas are also known as Thiyyas or Billavas in some of part of Kerala especially Malabar areas.^{[citation needed]}

Past occupations

In the past, Ezhavas were employed as ayurvedic physicians, warriors and traders.^{[citation needed]} In fact it was an Ezhava physician, Kayikkara Govindan Vaidyar, who did one of the early translations of Ashtānga Hridayam (a celebrated Sanskrit treatise on Ayurveda) to Malayalam.^{[citation needed]}

After the arrival of Namboothiri Brahmins and with the establishment of Vedic system, Ezhavas were discriminated and subjugated to take up lowly placed jobs like toddy tapping, selling and making of arrack, palm wine, etc.^{[citation needed]} The vast majority were farmers and was placed outside the Varna system classifying them as Avarna by this new ruling class.^{[citation needed]}

However many were wealthy and some others were masters in various fields such ayurveda (medicine), martial arts (Kalaripayattu, Varma Kalari, etc.), astrology, Siddha, Manthravaadam, Spirituality, merchant trading, Visha chikitsa, etc.^{[citation needed]} Also, there were many distillers and weavers from this community.^[7]^[8]^[9]^[10]

Ayurvedic vaidyars

There were in fact several acclaimed Ezhava Ayurvedic scholars. The first Malayalam book published by the Dutch in 1675, titled Hortus Indicus Malabaricus, speaks in its preface about a Vaidyar (doctor) Karappuram Kadakkarappally Kollattu Veettil Itty Achuthan (of present-day Alappuzha district), a reputed vaidyar of the community as the main force behind the book and he is the one who edited the book to reach its present form.^{[citation needed]} Famous Ezhava Vaidyar Sri C.R.Kesavan Vaidyar founded of Chandrika.^{[citation needed]} He was awarded the title of Vaidyaratnam by K.C. Manavikraman Zamorin of Kozhikode in 1953.^{[citation needed]} Famous Thirumanakkal Vvaidyasala in idukki and Kannur Ayurvedic Multi Speciality Hospital in Wayanad are owned by Ezhava vaidyars. Famous Ayurvedic scholar from Kochi New Udaya Pharmacy and Ayurvedic Laboratories (Nupal) were established in 1960 by Sri N. K. Padmanabhan Vaidyar, who hails from a well-known traditional Ayurvedic family. Their product kamilari is now famous among patients having liver diseases.^{[citation needed]} Vallabhassery Ayurvedic Pharmaceutical Firm established in the Ayurvedic field since 1833 by Vallabhasseril family of Thiruvalla.

One of the early translations of Ashtanga Hridaya (a celebrated Sanskrit treatise on Ayurveda) to Malayalam was by an Ezhava physician, Kayikkara Govindan Vaidyar. Kuzhuppully and Pokkanchery families in Thrissur and Calicut respectively are traditional families of Ayurvedacharyans. Cholayil family is one of the most famous and respected Ezhava Ayurvedic families in Kerala. Their beauty products like Cuticura and Medimix (soap) are very popular across India. Ezhava physicians were the chief Ayurvedic physicians of the Travancore Royal family. Venmanakkal family (related to the Chavercode family) was the first family to learn Ayurveda from the Pali language in addition to the Ayurvedic knowledge from Sanskrit. Uracheril Gurukkal instructed Herman Gundert in the field of Sanskrit and Ayurveda, and Uppot kannan, who wrote interpretation of Yogamrutham (Ayurvedic text in Sanskrit by Ashtavaidyans), were also acclaimed Ezhava Ayurvedic scholars. Kelikkodan Ayyappan Vaidyar (Kottakkal) is one of the pioneer in the traditional Ayurvedic physician who is an eminent personality in Marma Chikithsa.^[7]^[8]^[9]^[10]^[11]

Traditional toxicology

Many Ezhava families were practitioners of Visha chikitsa (toxicology) for decades, treating poison from bites of snakes, scorpions, etc.^{[citation needed]} This has been discontinued by many of these families now.^{[citation needed]}

'Theraickal Tharavadu, an Ezhava family from eroor, Ernakulam, were the Visha Vaidyars of Cochin royal family.^[12] Sree Narayana Guru's maternal uncle was a famous Visha Vaidyar of the Chiryinkilil area. Some of the families who were famous in this treatment were Chavarkode vaidyars of Trivandrum, Aneppil family of Kollam, Kavil and Muloor families of Central Travancore etc.

Martial traditions

Ezhavas strived to maintain a martial tradition. The Cheerappanchira Tharavad (Muhamma, Alapuzha) that supplied palace guards to the Royal House of Pandalam and the Valiya Mundakkal tharavadu of eastern Kollam that had men enlisted with the Army of Venad kingdom find mention in the annals of history preserved in certain old records. Cheerappanchira Kalari was the place where Lord Ayyappan gained special martial arts knowledge. In fact many of the foot soldiers in royal armies were of Ezhava origin. Puthooram veedu, family of Legendary Aromal Chekavar and Unniarcha, had rich martial traditions. Panickers from Varanappally Tharavadu in Central Travancore were military commanders of Kayamkulam Kingdom for many centuries. Channars of Alummoottil Tharavad, an Ezhava family of renown from the central Travancore, were also Warriors and Kalari trainers. The army of the Maharaja of Kayamkulam and Travancore took recruits to infantry and light cavalry from this Tharavadu during the 17th and 18th century. Similarly, the Lakshana Panicker family of Kollam district(bordering Alappuzha) were reputed practitioners of kalaripayattu and were enrolled as trainers for the army of Maadathumkoor kingdom (present Mavelikkara). Famous kalari Panickers/Chekavars of Melathil Tharavad at Thoduvetty of Kanyakumari district, in the southern part of erswhile Travancore Kingdom, has safeguarded the Great Maharaja Marthanda Varma, by giving protection to His Highness, while in exile. Arattapuzha Velayudha Panicker in Haripad was an Ezhava warrior lived in the 19th century who fought against the caste oppression by the so called upper castes. Kalari Panickers from an Ezhava tharavaad based at Kulathoor were trainers of famous Ettuveetil Pillamars. Their descendants have looked after the Chamundi Devi (Kalari devatha) temple at Thozhuvancode, Thiruvananthapuram.^[7]^[8]^[9]^[10] Other Ezhava Kalari warriors include Unniarcha, and Kuroolli Chekon.

Trading, toddy tapping, brewing arrack

Coconut trading was one of the traditional occupations of the community. A number of members were in the toddy tapping business as toddy was a widely consumed alcoholic drink, in addition to use in Ayurvedic medicine.^{[citation needed]} A few sections of the community were also involved in brewing arrack.^{[citation needed]} Sree Narayana Guru preached against both of these processions and as a result, many members discontinued their practices although a few still continued.^[13]^[14]^[15]

Culture

Theyyam or kaliyattam or theyyatom

Popular in north Kerala, Theyyam incorporates dance, mime and music and preserves the rudiments of ancient tribal cultures; attaching great importance to the worship of heroes and the spirits of ancestors. The headgear and other ornamental decorations are spectacular in sheer size and appearance. This particular dance form is also known as Kaaliyattam. Theyyam is also performed by Vaniya, Kammala, Saliya and Maniyani communities apart from thiyyas. The main deities of Ezhavas are Vayanattu Kulavan, Kathivannur Veeran, Poomaruthan, Muthappan etc. ^[16]^[17]

Arjuna nritham or mayilpeeli thookkam

Arjuna nritham (the dance of Arjuna) is a ritual art performed by men of Ezhava Community and is prevalent in the Bhagavathy temples of south Kerala, mainly in Kollam, Alappuzha and Kottayam districts. Arjuna, the most valiant of the five heroic brothers - the Pandavas - of the epic Mahabharatha, was also a renowned singer and dancer and is said to have propitiated goddess Bhadrakali by a devotional presentation. Arjuna nritham is also called Mayilpeeli Thookkam as the costume includes a characteristic garment made of mayilppeeli (Peacock feathers). This garment is worn around the waist in a similar fashion as the uduthukettu of Kathakali. The various dance movements are closely similar to Kalarippayattu techniques. The performers have their faces painted green and wear distinctive headgears. The all night performance of the dance form is usually presented solo or in pairs.

File:Mayilppeeli thookkam.jpg

Arjuna Nrutham performers in Guru Jayanthi procession at Allappuzha

The songs which are strictly rhythm based are called Mayil Pattukal or Kavithangal and deal with various themes of the Puranas (ancient Hindu scriptures). Each Kavitham is composed to suit a specific rhythm. Before each song the dancers explain the intricacies of the particular rhythm about to be employed and how this rhythm is translated into dance movements. Percussion instruments like the chenda, maddalam, talachenda and ilathalam (cymbal) form the musical accompaniment.^[16]

Poorakkali

A folk dance prevalent among the Ezhavas of Malabar, usually performed in Bhagavathy temples as a ritual offering during the month of Meenam (March - April). Poorakkali requires specially trained and highly experienced dancers quite thorough with all the techniques and feats of Kalaripayattu, a system of physical exercise formerly in vogue in Kerala. Standing round the traditional lamp, the performers, dance in eighteen different stages and rhythm, each phase being called a Niram.^[16]

Parichamuttu kali

This martial folk-dance prevalent among the Ezhavas of in Alappuzha, Kollam, Pathanamthitta, Kottayam, Ernakulam, Palghat and Malappuram districts. Its also performed by Christians and some other Hindu communities. It had its origin during the day when Kalaripayattu, the famous physical exercise of swordplay and defence, was in vogue in Kerala. The performers dance with swords and shields in their hands, following the movements of sword fight, leaping forward, stepping back and moving round, all the time striking with the swords and defending with shields.^[16]

Makachuttu

This Ezhava art is Popular among ezhzvas in Thiruvananthapuram and Chirayinkizhu taluks and in Kilimanoor, Pazhayakunnummal and Thattathumala regions. In this, there will be a group of eight performers, two each, twin around each other like serpents and rising up, battle it out with sticks. The techniques are repeated several times. Sandalwood paste on the forehead, a red towel round the head, red silk around the waist and bells round the ankles. These form the costume. This is a combination of Snake worship and Kalarippayattu.^[16]^[17]

Aivar kali

Literally, Aivarkali means the play of the five sets. This was a ritualistic art form performed in almost all important temples of Kerala. Today it is found in central Kerala. This is also known as Pandavarkali, which means the play of the Pandavas, (the five heroes of Mahabharatha), and is performed by the following communities: Ezhava, Asari, Moosari, Karuvan, Thattan and Kallasari. This ritualistic dance is performed beneath a decorated pandal with a nilavilakku at its centre. The performers numbering five or more with their leader called Kaliachan enter the performance area after ritualistic bath, with sandal paste over their foreheads. They will be dressed in white dhoti and will have a towel wrapped around their heads.^[16]

Customs

Family system and tharavadu

Ezhavas followed, Tharavadu, which was a system of joint family practised by some Malayalee communities. Each Tharavadu has a unique name. The family lived together in this type Tharavadu comprised of a mother, her brothers and younger sisters, and her children. The oldest male member was known as the Karanavar or Mooppar and was the head of the household and managed the family estate. As joint families grew and established independent settlements, the branches modified the names in a such way that the main Tharavadu names are identifiable, yet Sakha (or Thavazhi, i.e. Thay Vazhi which means Through Mother) had a distinct name. For Ezhavas in Travancore and Malabar Tharavad name were identified through their Mother's house (Thavazhi) but some other families in Cochin area (except in Kanayannur Taluk) were identified through by their father's Tharavadu. This system of inheritance were matrilinear and were know as Marumakkathayam. However, now-a-days, most of the families follow Makkathayam(patrilinear) system of family inheritance.

Snake worship

The snake worship(Nagaradhana) was prevalent among many Ezhava families all over Kerala, but was most common among Malayalee and Tulu Billavas of North Malabar and Tulu Nadu. Sarpa Kavu (meaning Abode of the Snake God), small traditional forest (mostly man made) of green pockets, would have idols of snake gods and worshipped. For Ezhavas, billavas and other similar communities, these sarpakavus can be any corner of the Tharavadu except eastern side while for some other communities like Nairs it would be on the southwest corner of the Tharavadu. ^[12]

Kuruthi

It was a rutual performed in temples especially Devi, Bhagavathy, Durga temples. Though this was found among many communities, it was very common with Ezhavas. Animals were sacrificed as part of the ritual. Kuruthy was also performed before padayani and Mudiyet in South Central Kerala. And in North Kerala, it was performed with Theyyam and Pana. Sree Narayana Guru took the initiative to stop this ritual and now-a-days it's not so common in Kerala.^[18]

Thali kettu kalyanam (mock marriage ceremony)

This type of marriage was prevalent among some Ezhava Pramanis (rich among the community). The thaali ( a gold necklace tied around the bride's neck) tying rite took place before the onset of puberty. During this ceremony the girl was forced to marry a man (from same community unlike other castes which followed this cutsom) whose horoscope matched with that of the girl. Though that man becomes her mock husband, he could simply leave the girl after the completion of the ritual. Sree Narayana Guru opposed this strongly and took the initiative to simplify marriage customs and celebrations. ^[18]^[19]

Spiritual and social movements

The arrival of Namboothiris heralding an era of Hinduism, might have initiated the ostracization the Ezhavas.^{[citation needed]} There is a much disputed claim that the legend of Onam marks the conversion of Buddhist Kerala to Hinduism.^{[citation needed]} Accordingly, Ezhavas are the descendants of those Buddhists.^{[citation needed]} The violence towards the Viharas, or the abodes of Budhdist monks, was soon to follow.^{[citation needed]} The economic condition of the Ezhavas was abysmal at the turn of the last century.^{[citation needed]} Social taboos had reduced them to a state of abject penury.^{[citation needed]}

Until the 18th century, females of non-Brahmin class were allowed to wear only a single loin cloth girdled round the waist, leaving the upper part exposed.^{[citation needed]} In this respect, everyone (males and females, rajas and nobles, rich and poor) was equal. Hindu ladies except Brahmins considered covering their breast.^{[citation needed]}

There are instances of cruelties inflicted upon the ladies for violating these laws. An Ezhava lady who happened to travel abroad and returned well dressed was summoned by the Queen of Attingal and her breast was cut off for covering them.^{[citation needed]} In Travancore a riot occurred when group of local Brahmins assaulted a lady of Ezhava caste for wearing cloth below her knees.^{[citation needed]} In 1859 another riot took place in Travancore and continued for several days, when the ladies of the Channar caste started to cover the breast. The revolt was called Chela kalapam (cloth revolt).^[20]^[21]^[22]

Sree Narayana Guru, a prophet, and social reformer of the early 20th century, paved the way for improvement in the spiritual freedom and other social conditions of the Ezhava and related communities in Kerala and other parts of the country.^{[citation needed]} The Ezhava community's largely undisputed acceptance of Sree Narayana Guru as their spiritual, social and intellectual mentor and guiding spirit adds a major and unifying facet to community integrity and identity today.^[23]^[24] The community has prospered thanks to the pioneering efforts of by the community leaders.

In the Indian government's caste system, Ezhavas are classified under Other backward castes, and enjoy the privileges of reservations of jobs in Government service, and in admission to educational institutions for financially backward students.^[25]

In 1896, a petition with more than 13,000 signature was submitted to the government asking for the recognition of the right of the Ezhavas to enter the government service; the upper caste Hindus of the state prevailed upon the Maharajah not to concede the request.^{[citation needed]} When the fight did not look to be succeeding, the Ezhavas leadership threatened that they would convert en masse, rather than stay as helots of Hindu society.^{[citation needed]} Diwan, Sir C.P. Ramaswamy Iyer, realizing the imminent danger, prompted the Maharajah to issue Temple Entry Proclamation, which abolished the ban on lower-caste people from entering Hindu temples in the state of Travancore.^[26]

The Vaikom Satyagraha (1924 - 25) was a satyagraha (movement) in Travancore against untouchability in Hindu society.^{[citation needed]} The movement was centered at the Shiva temple at Vaikom, near Kottayam. The Satyagraha aimed at securing freedom of movement for all sections of society through the public roads leading to the Sri Mahadevar Temple at Vaikom.^{[citation needed]} The Ezhava community and SNDP Yogam were in the forefront of this movement.^{[citation needed]}

Religious conversions

During different periods of history, sections of the Ezhava community converted to other religions.

Conversion to Christianity

A sizeable part of the Ezhava community, especially in central Travancore and in the High Ranges, embraced Christianity during the British rule, due to caste-based discrimination. In Kannur, Protestant missions started working in the first half of the 19th century, when the Basel German Evangelical Mission was founded by Dr. H.Gundert. Most of their converts were from the Thiyya community. The Ezhava Memorial was a plea that contained 13,000 signatures and requested an extension of civic rights, Government jobs, etc. to the lower castes. The Memorial was also an ultimatum given to the government, which said that the Ezhavas would convert en masse if it was not implemented^{[citation needed]}. Sree Narayana Guru decried the conversion since he said that they were made for materialistic or temporary benefits, convenience, or as an escape from discrimination and religious persecution. These principles formed the criteria for his support of conversions and re-conversions. For example, a family of the Kannoor community converted to Christianity for certain benefits, but not out of any change of belief. After some time this family desired to convert back, but their previous community opposed this re-conversion. Narayana Guru intervened and asked all the family and community leaders concerned to take back the family into the community. His arguments were convincing, and an amicable return was effected. In Neyyatinkara, there were some families who converted to Christianity due to the discrimination and religious persecution existing at that time against the lower strata of Hindus. But after witnessing the progress made due to the work of Narayana Guru and his disciples, these families wanted to convert back to Hinduism. Again, the opposition of their community was overcome, and Narayana Guru happily converted them back. ^[27]

In the village of Vazhappalli, near Changanassery, there were a limited number of families of a community known as Pichanaattu Kuruppanmar were facing discrimination from the upper castes do to their perceived low position in the social stratum. Although they were allowed entry into the temples and adjacent roads, the Hindu communities at the higher end of the social stratum did not accept them.

This, coupled with the limited number of members in their own community, made it difficult for them to function socially, and they faced increasing isolation.

Finally, the leader of this group, Mr. Krishnan Vaidyar, converted to Christianity. Muloor S.Padmanabha Panicker, a disciple of Narayana Guru, informed the saint of the situation. Panicker requested that the Pichanaattu Kuruppanmar should be better integrated into the community so that such conversions could be avoided in the future. Narayana Guru accepted this proposal, and personally accepted the Pichanaattu Kuruppanmar into the community at a large public meeting which included leaders of other religious groups. ^[27]

In 1921 an extensive effort to reach a thousand Ezhava Families living in the coastal areas of Alappuzha and hilly area of Pathanamthitta was initiated by an independent committee, in relation with the CSI church. With Miss Isabel Baker's (CMS Missionary) generous contribution, a school, hospital and a coir factory were established under the title Karappuram Mission in the Shertellai area and as a result, thousands of Ezhava Families were converted in areas of Alappuzha and Pathanamthitta to Christianity.^[27]

Conversion to Sikhism in central Kerala

During Vaikom Satyagraha in 1922, at the instance of Mahatma Gandhi, a few Akalis came to Vaikom in support of the demonstrators. After successful the completion of the Satyagraha and after the Temple Entry Proclamation, some of the Akalis remained. Some Ezhava youth were attracted to the concepts of the Sikhism and as a result, joined the religion. Many Ezhavas were also prompted to join Sikhism after Ambedkar's remarks which said that if you didn't receive respect in your own religion, you should get out of it. However, after the significant growth of the Ezhava movement, many families later re-converted to Hinduism and hence the number of Sikh Ezhavas dwindled.

Surnames

Ezhavas do not normally use any distinct surnames. However, occupational surnames like Panicker, Asaan, Channar, Vaidyar, Mudalali, thampan, chekavar, chekavan, chekon, valiyachan, achan, chanatty, panikkathy, chekothy, thanpatty, Amma, karanavar, kutty, Thandan(Mostly in malabar), Thandar and to some extend Thampi, were fairly common till the early 20th century ^[1]. Panicker,Thandar, Thampan is still being used by Ezhavas in south Kerala. Some of these surnames like Asaan, Vaidyar, Mudalali, thampan, valiyachan, achan, Amma were also used by some of the Hindu and Cristian communities of Kerala.

Similar communities

Billavas

Billava is a name of the caste found mainly in costal Karnataka and Kasargode District of Kerala. They were engaged in Martial Arts (Garadi), Toddy tapping, Ayurvedic and liquor business. This community is starting to follow Sree Narayana Guru's teachings.

Poojari

Poojari is a sub-sect of Billava community of Dakshina Kannada district in Karnataka, a south Indian state. They had very important role in Nema or Bhuta Kola which is a kind of spirit-worship. This sub-sect of Billava community performs the Pooja activity during spirit-worship.

Selected list of famous Ezhavas

Spiritual leaders

Nataraja Guru
Sree Malayalaswami of Andhra Pradesh, a disciple of Narayana Guru
Guru Nitya Chaitanya Yati (His name in the Purvashrama was Jayachandran Panicker)
Guru Muni Narayana Prasad
Swami Bodhananda
Vagbhatananda Gurudevar
Bhikshu Dharmaskandha
Karunakara Guru (Founder of Santhigiri Ashram)
Brahmashri Swami Saswathikananda
Paravoor Sreedharan Thanthrikal

File:Muloor.jpg

Mooloor S. Padmanābha Panicker

Social reformers

Sree Malayalaswami of Andhra Pradesh , a disciple of Narayana Guru
Arattupuzha Velayudha Panicker
Mahakavi Kumaran Asan Poet and Social reformer
Sahodaran Ayyappan
Dr.P.Palpu Leader of Sree Narayan Movement and community
Muloor S.Padmanabha Panicker Great poet and a prominent social reformer
C. V. Kunhiraman Founder of Kerala Kaumudi
T. K. Madhavan
Mithavaadi Krishnan
I. K.Kumaran Freedom Fighter - Mahe

File:Kumaran asan.jpg

Kumaran Asan

File:Guru-palpu.jpg

Dr Palpu An Ezhava Community leader from Travancore

File:R ssnkar.jpg

CM of kerala and Gen. Secretary of the SNDP Yogam

Writers and poets

Kumaran Asan
C.V.Kunhiraman Founder of Kerala Kaumudi.
Muloor S.Padmanabha Panicker
Perunnelli Krishnan Vaidyar
Velutheri Kesavan Vaidyar
Mahakavi Pallathu Raman
Moorkoth Kumaran Disciple of Narayana Guru from Malabar.
Moorkoth Kunhappa was associate editor of Malayala Manorama,
Moorkoth Ramunni IAS (Retd). Follower of Narayana Guru.
S. K. Pottekkatt Jnanpith Award winner for Oru Desathinte Katha
M. P. Appan
Sukumar Azhikode
Dr A.Aiyappan Eminent anthropologist, former Vice Chancellor of Kerala University
Prof M. K.Sanoo
M. Mukundan
O.V.Vijayan
P. K. Balakrishnan Writer
Kovilan Noted writer and Kendra sahithya akadami award winner
A.P. Udhayabhanu
K.P.Appan Noted critic
Dr.V.Samabasivan The Kathaprasangam Supremo

SNDP yogam leaders

Dr. P Palpu
T. K. Madhavan
R. Sankar Former SNDP Yogam General Secretary
Mahakavi Kumaran Asan Former SNDP Yogam General Secretary
C.R.Kesavan Vaidyar Former SNDP Yogam President
Vellapally Natesan SNDP Yogam General Secretary

Artistes

Direction, screenplay, script writing, production

Ramu Kariat Film director, directed president's gold medal-winning film Chemmeen
Manoj Night Shyamalan Famous Hollywood writer director of movies like The Sixth Sense, Unbreakable, Signs and The Village
S L Puram Sadanandan Great drama director
I.V. Sasi Film director
Sathyan Anthikkad Film director
JoshyTop-Ranking Action Film director
Shaji N. Karun Famous cinematographer director of many award-winning films
Srinivasan Actor, writer and director
Pavithran Film director
Rajeev Anchal Film maker and famous sculpturer
K.K.Rajeev Serial Director
K. S. Sethumadhavan Film Director
O. MadhavanGreat drama director

File:Athirdsomeone1.jpg

This file may be deleted after Friday, 2 November 2007.

Acting

Sreenivasan actor, director
Thilakan Famous Film actor
Mukesh Film actor
Shammi Thilakan Film actor
Samvrutha Sunil Film actres
Chippi Film and TV actress
Ramya Model, Film and TV actress and Sister of Chippi
V.K. Sriraman Film actor
Ratheesh Film actor
K.R.Vijaya Film actress
Eva Pavithran Film actress
Salim kumar
Manoj K Jayan Actor
Devan Noted actor and politician
Vijayasree Film actress of 1970s
Late RaniChandra
Raghavan Malayalam actor
Jishnu (actor) Film Actor
Indrans

Music

Kaviyoor Revamma
M.K.Arjunan Famous music director
Jayan and Vijayan, musicians
Gayathri Play back singer
Vidhu Prathap [2] Play back singer
Vineeth Srinivasan Top Play back Singer

File:Vineeth srinivasan.png