Origin of name 'Keralam'

Although, many studies have been done by scholars to derive the name 'Keralam'; there is no certain theory that proves the origins of name Keralam. 

Some of the theories are:

1. From the word 'kera' meaning coconut
   The word kera in Malayalam means coconut and 'alam' means region/land. Since coconut is one of the main agricultural product in Kerala, it is assumed that the word Keralam came from Kera+Alam, meaning land of coconuts.
2. From 'Cheram'
   As per Dr. Gundert, in Kannada/Canarese pronunciation, cheram was called as 'Keram', the country between Gokarnam (Gokarana) and 'Cumari' (Kanyakumari), and the name Keralam was derived from 'Cheram'.
3. From the Tamil word 'Charal'
   As per this theory, the word Keralam came from the Tamil word Charal which means kind of mountain slope. This, down the line, got evolved to Chera/Kera country>Keralam.
   
4. From 'Cher' and 'Alam'
   Cher means muddy and alam means region, thus meaning a slushy land, Cheralam/Keralam. The word Chernta means 'added', thus it is also interpreted as land that was added to the existing mountains or addition to the land from sea.
5. Land of 'Chera'
   Another theory is that the name came from 'Chera' kings who were the rulers of the state in Chera dynasty. Thus Cheralam/Keralam meaning land of Chera kings. It is also said that the name was first recorded as Keralaputra in a 3rd-century BCE rock inscription left by the Maurya emperor Ashoka (274–237 BCE), one of the Edicts of King Asoka.

History of Kerala - Ettuveetil Pillamaar / എട്ടു വീട്ടിൽ പിള്ളമാർ (lord of eight houses)

//Googling a lot on the subject is recommended. History is just an insight into the past and is not recommended to be believed, based on one article or WhatsApp forwards. ;) Intention is to just provide basics about the subject and a simple guide to a topic in history //


In the 16th century or even before, the Padmanabhaswamy temple was managed by a board of members called Yogakkar under the control of King. The yogakkar divided the temple land into 8 districts. A Nair nobleman was assigned to each of these eight districts. These Nair noblemen were called as Ettuveetil pillamaar. 

Ettara Yogam

The Ettara Yogam was a meeting set up conducted, to decide on the temple activities. The members included 8 trustees under the direct control of King. The trustees included:

• 6 Potty Brahmin families,
• Pushpanjali Swamiyar of Naduvil Madhom / Munchira Madhom 
• Palliyadi Karanatha Kurup or Azhakath Kurup, the Nair nobleman

The yogam/meeting was named Ettara (eight and a half) since the King also had Half vote. So total 8 +0.5.

Even though all the management decisions were taken by the trustees, no decisions were approved without the final sanction from the King.

Yogakkar vs the King

The difference of opinion between the King and the Yogakkars were common and eventually led to conflicts. The combined power of Pillamar and Yogakkar posed a serious threat to the King.

Ettuveetil Pillamar

The ettuveetil pillamaar enjoyed the supreme power and eventually planned to get rid of the royal family itself. They successfully executed assassination of the King and even plotted and executed assassination of others from the Royal family who could become the next King. The crookedness of Pillamar continued until Marthanda Varma came into power. 

End of ettuveetil Pillamaar era

The power of pillamaar was dethroned by Marthanda Varma. As per historical studies, pillamaars were either killed or exiled. There are even conclusions that members of pillamaar family sought asylum in neighboring states and some even converted to Christianity.

Some interesting comments (related to pillamaar family's conversion to Christianity and also on asylum in neighboring states) from a blog related to Kerala history :

History of Religion in Kerala Part III - Aryanisation (From the book by A Sreedhara Menon)

The period when Aryan immigration started towards Kerala is not exactly known and is always a topic of debates among historians. The majority of the knowledge on this subject is known through the author, William Logan.

As per the analysis by various historians and facts, the first batch of the Brahmin immigrants from the Northern part of India entered Kerala by 3rd century BC that eventually resulted in spreading of Vedas and decline of Buddhism and Jainism.

The immigration of Brahmins is believed to have started on a small scale during the Sangam age itself. Mayura Sarman and his son Chandrangathan are said to have invited Brahmins during their reign and settled them in Kerala and Tuluva countries. Also, the domination of Kerala by Chalukyas, Pallavas, and Rakhstrakutas is believed to have boosted the aryanisation in Kerala.

In the 8th century, AD aryanisation in Kerala reached its peak and strengthened the existing Brahmin force.The Brahmin scholars who came along conducted debates with Buddhist scholars defeated them and established the Vedic faith.

Vedic schools were established, headed by Prabhakara, Mimasaka who became the Guru with Gurumata philosophy. By 9th century Aryan influence increased much and was joined by Hindu reformers such as Shankaracharya. 

Chaturvarnya

The caste system was slowly inducted into the casteless society through the ideology of Chaturvarnya. The immigrant Brahmin scholars impressed local rulers with their Vedic knowledge and influenced them to do yagas and sacrifices for their prosperity. The traders were introduced to the trade routes and commercial centers of northern India. 

The princely and merchant classes were made believed that they belonged to two superior castes, Kshatriyas (ruling) and Vaisyas (trading). Eventually, people who followed other jobs were treated with inferiority. The working class like Panas, Vetas, and Kauravas who had a high status in the society in the early Sangam age came to be looked as low caste and inferior. Some among them these communities were absorbed into the Brahmin community considering their intellectual knowledge.

Change in Food habits

The use of beef and liquor which was common among Brahmins in the early Sangam age became a taboo. The use of beef brought social stigma to their status. Continuous use of beef by Panas community was one of the factors which brought their status down.

Literacy

The introduction of caste system brought down general literacy. Members of fourth caste Sudras were denied education. The social status of a person was determined based on the occupation they followed. Those who were engaged in physical exertion were relegated to the lowest class of the society.  Female education was neglected. Child marriage took place in place of adult marriage.The immediate impact of Aryan immigration brought decline of labor class and women who enjoyed a superior class.

Against Buddhism and Jainism

Aryan missionaries devoted time to spread propaganda against Buddhism and Jainism. Buddhist viharas were destroyed. Buddhist images obtained from Karumadi and Pallikkal is considered as proof for these.

Establishment of Temples

Brahmin immigrants established many Hindu temples. Non-aryan deities were also inducted to Hindu fold. Dravidian goddess Kottuvai was accepted in the form of goddess DurgaKali and Bhagavati was also added. Popular 'non-aryan' god Sastha were added as Hari Hari Putra (son of Lord Vishnu and Shiva) in order to be accepted by converts from Hinduism. 

To conclude,  Hinduism in Kerala was made with a mix of ideas from Aryanism from the North and Dravidian culture from the South.

History of Religion in Kerala Part II - Entry of Buddhism (From the book by A Sreedharan Menon)

Like Buddhism, Jainism is also believed to have entered in Kerala by 3rd Century BC.

In the Sangam age, Buddhism was prominent in  Chola, Chera, and Pandya countries. The Buddhist missionaries made arrangements in their own countries for the treatment of people and animals, suffering from diseases. By 3rd century, during the reign of Asoka, some of the missionaries traveled to south India to spread Buddhist teachings. This made the entry of Buddhism to Kerala.

Archaeologists have found a large number of Buddha images from Durga temple at Paruvasseri (21 miles from Thrissur), Kunnatur and Karunagapally of  Kollam District,  and Ambalapuzha taluk of Alleppey.

As per historian Jayaprakash, Kollam district of Kerala was the citadel of Buddhism.

Kurumba Bhaghavaty temple in Kodungallur (Cranganore) is believed to have been a Buddhist shrine once.

Mulavasam was once a known Buddhist pilgrim center in Kerala. The location of this place is unknown. The place is ruined and there is more or less evidence existing for the same.

A Buddha statue was discovered in Karumadi, a place in Alappuzha (Alleppey). The statue is believed to be of 9th-14th century and is named as Karumadikuttan. Karumadi the place name and Kuttan meaning boy in Malayalam.

Karumadikuttan - half of the statue is missing, is believed to be destroyed by an elephant. There is also a story that the statue was destroyed by a Mughal emperor to avoid spreading of Buddhism in Kerala.
Image source: https://www.flickr.com/photos/rejithakazhy/5067924772 

Influence of Buddhism on Kerala Temples and Traditions

The images, processions, utsavam, etc in Hindu temples is believed to be a legacy of Buddhism. For example, kettukazcha or kutirakettu in Alleppey - Kollam districts.

The Sastha Ayyappan, Hindu deity that is prominent in Kerala is believed to be a Hindu-ised version of Buddha. The Buddhist influences in the Ayyappa shrine,  pilgrims observing fasting, non-violence, vegetarianism,  abstinence from worldly pleasures during the Ayyappa temple visit in Sabarimala are considered to be the inspiration from Buddhist teachings and principles.  The chanting ‘sharanam ayyappa’ is proved to be  inspired from the saranam formula of Buddha.

The location of Sastha temples of Kerala location is mostly in the interior of forests. This is compared with the Buddhist’s monastery places which are also located far away from the mainstream crowd.  Example, Sabarimala Achankovil, and Aryankavu .

Some studies also point out the resemblance between postures of Buddha and Sastha.

Impact of Buddhism on Ayurveda

 Ashtanga Hridaya written by Vaghbhatta Buddhist scholar is considered to be the bible for Ayurveda.

Impact of Buddhism on Education

Wherever existed, Buddhists missionaries were active in spreading literacy and education across . The Buddhist monasteries, known as the Viharas were turned into educational institutes as the demand went high for Buddhist teachings, These were called ‘Palli’ in Kerala. Ezhuthupalli, that were run later near Hindu temples are considered to be school legacy of Viharas.

The schools that were set up near to the temples were called as Ezhuthupalli.

Even now the schools in Kerala are called as Pallikoodam in Malayalam.

Impact of Buddhism on Artists

Prominent poet MahakaviKumaran Asan’s famous writings such as Chandala Bikshuki and Budha Charitham are inspired from Buddhism.

  

Decline of Buddhism

 The decline of Buddhism started from the 8th century AD (same time when Jainism also started its decline). Many pieces of research point  Shankaracharya the Hindu philosopher, as one of the reasons behind the decline of popularity of Buddhism in Kerala. The matter has been debated much by researchers and has raised many controversies around.

Shankaracharya spread the Hindu philosophy through Advaita Vedanta that depicted Hindu philosophy and practices. It is believed that Shankaracharya held and won many debates on Hindu and Buddhist ideologies. This is considered to be the main factor that increased the popularity of Hinduism and resulted in the decline of Buddhism. 

Information Source: 

1. A Survey of Kerala History, 
2. Wiki
3. http://travel.manoramaonline.com/travel/getting-around-kerala/karumadikuttan-buddhism-alappuzha.html