Mixed Language Theory

Mixed language theory and the arguments therein

This theory was proposed by Elamkulam Kunjan Pillai, who was primarily a historian rather than a linguist. His theory focuses more on the socio-regional aspects rather than linguistic features. According to him, the migration of Nambudiris and their dominance in Kerala led to the origin of the Malayalam language. These migrated Arya Brahmins may have spoken Sanskrit or Prakrit. When interacting with the natives, they spoke their own language mixed with Centamil, resulting in a hybrid language known as mixed-language. The trivarnikas in Kerala might have spoken in Centamil, and their language could have been referred to as bhaasa or Tamil, although it did not indicate the Eastern Tamil dialect. The influence of Nambudiri's mixed-language also affected the Malanaadu Tamil. Initially, Sanskrit dominated this mixed-language, but later Tamil became dominant, making it difficult to ascertain its characteristics due to a lack of concrete evidence.

According to him, the migration of Brahmins and their settlement in Kerala was a crucial turning point in the transition of the language. Manipravalam literature emerged as a true result of mixing the native language with Sanskrit.

However, scholars like Gopinathan Pillai criticized this theory, arguing that Malayalam evolved from Koduntamil rather than Centamil. Sukumaran Azhikodu also rejected the mixed origin theory. Both scholars logically argued that Manipravalam was primarily a literary production used by the Brahmins, who belonged to the elite class, and its influence did not permeate into the lives of common people.

The use of Sanskrit was mainly confined to written language rather than spoken interaction. The Brahmins communicated with people primarily in Tamil or Prakrit, integrating these with the spoken discourse of the common populace. Due to the social dynamics and the resulting Brahmanical dominance, certain elements were introduced, but these were restricted to ritual language, temple culture, and worship practices.

Manipravalam is a significant literary tradition that coexisted in Kerala alongside the Pattu school of literature. However, Manipravalam is not as ancient as the Pattu tradition, and contrary to popular belief, Manipravalam is also found in Tamil, known as Tamil Śrīvaiṣṇava Manipravalam. A comparison between the two reveals their differences, particularly in how Malayalam interacts with Sanskrit compared to how Tamil interacts with Sanskrit. While Malayalam Manipravalam is confined to literature, Tamil Manipravalam was used in commentaries, theological treatises, and hagiographic works.

It is notable that Malayalam contains many Prakrit words. Early inscriptional words like ācci, pīṭika, kaññi, kaccam, cekavar, aṅṅāṭi, nāḷi are found in both Malayalam and Sangam literature, and interestingly, Malayalam still uses these words today. Ulloor mentioned several words from Sangam literature that are common in Malayalam but not in Tamil.

Sanskrit arrived later than Prakrit in Kerala. Most place names in Kerala are in pure Malayalam, with traces of Prakrit, while Sanskritized names appeared later. This trend of Sanskritization is observed not only in Kerala but also in Karnataka.

References

1. The origin of Malayalam Language- The Linguistic theories, Lekha Kumari, 2021 IJCRT | Volume 9, Issue 12 December 2021

2. Dravida Bhasha Vyakarana Paramparyavum Leelathilakavum, P. Sreekumar

3. Malayalam History of Literature, Ulloor, 1953