Komati (caste)

Komati
Classification	Forward caste<ref>Vaugier-Chatterjee, Anne (2009). Jaffrelot, Christophe (ed.). Rise of the Plebeians? The Changing Face of the Indian Legislative Assemblies. Routledge. p. 280. The Forward Castes comprise the Brahmin, Kapus, Kamma, Reddys, Komati, Kshatriya, Velama...</ref>
Kuladevi (female)	Vāsavi Kanyakā Parameśvari
Religions	Hinduism • Jainism
Languages	Kannada, Telugu, Odia(amongst Kalinga Komatis), Marathi(amongst Marathi Komatis), Hindi(including MP, Chhattisgarh and other Hindi speaking states)
Country	India
Region	Karnataka, Maharashtra, Telangana, Odisha, Andhra Pradesh, Telangana, Tamil Nadu
Subdivisions	Arya Vysya (Ārya Vaiśya), Beeri Komati (Beeri Vaishya), Kalinga Komati (Kaliṅga Vaiśya), Thrivarnika Komati (Trivarṇika Vaiśya), Jaina Komati (Jaina Kōmaṭi),

The Gaumati (Kōmaṭi, Kaūmūti or Kūmaṭi) is a trading community which is currently organized as a caste.<ref name=":12">Naidu, Thalapaneni Subramanyam (1990). Growth and Development of Tirumala-Tirupati as a Dimension of Indian Civilization. Anthropological Survey of India. p. 63. The Komati (Vaisyas) is numerically a large trading caste in Andhra Pradesh, Tamilnadu, and Karnataka. The Komatis speak Telugu.</ref><ref name=":22">Murthy, B. E. V. V. Narasimha (1989). Entrepreneurship in Small Towns. Mittal Publications. p. 92. The Komatis are the great trading caste found in almost all districts of Madras Presidency. They are further found in Karnataka and Maharastra states. The Komatis everywhere speak Telugu.</ref> They are primarily found in the Central and South Indian states of Maharashtra, Andhra Pradesh, Telangana, Odisha, and Karnataka.<ref name=":22" /><ref>Pandey, Alpana (11 August 2015). Medieval Andhra: A Socio-Historical Perspective. Partridge Publishing. ISBN 978-1-4828-5017-8.</ref><ref name=":12" /> Small communities of Komatis are also present in the neighbouring states of Madhya Pradesh, Tamil Nadu and Chhattisgarh. The members of the Komati caste are commonly engaged as moneylenders, businessmen, and shopkeepers.<ref>Hiebert, Paul G. (8 February 1971). Konduru: Structure and Integration in a South Indian Village. University of Minnesota Press. p. 19. ISBN 978-0-8166-5787-2. Komatis by tradition are moneylenders, bankers, and shopkeepers.</ref><ref>Census of India, 1961. Registrar General and Census Commissioner of India. 1962. p. 7. For ages, the traditional occupation of Komatis is business and money-lending. The two major sects among the Komati caste are Gavara Komati and Kalinga Komati. The Gavara Komatis are strict vegetarians while the Kalinga Komatis are non-vegetarians.</ref> The community consists of many sects who are followers of Hinduism, namely the Gomata (Arya Vysya), the Thrivarnika, and the Kalinga, along with the Jaina Komatis who are followers of Jainism. Traditionally, most Komatis are vegetarian, due to their belief in ahimsa (nonviolence).<ref name="Annals"/>

Etymology and terminology

The origin of the word "Komati" is uncertain, and there are several speculative theories about it.<ref>B. S. L. Hanumantha Rao (1995). Social Mobility in Medieval Andhra. Telugu University. p. 176. No satisfactory origin and meaning of the word Komati could so far be traced.</ref><ref>Syed Siraj ul Hassan (1920). The Castes and Tribes of H.E.H. the Nizam's Dominions. Asian Educational Services. p. 340. ISBN 978-81-206-0488-9. The etymology of the word ' Komti ' is uncertain and throws no light upon the origin of the caste.</ref><ref name="Journal_1963">Journal of the Andhra Historical Research Society. Andhra Historical Research Society. 1963. p. 212. While attempting to explain its origin, many stories have been invented, but none of them is satisfactory.</ref>

The affinity of the word "Komati" to "Gomata" has led to speculation that the word is derived from Gomata (Gomateshwara), the name of a Jain deity.<ref>Śrīpāda Gōpālakr̥ṣṇamūrti (1963). Jain Vestiges in Andhra. Government of Andhra Pradesh. p. 88.</ref> This theory is supported by scholars such as C. Dwarakanath Gupta,<ref name="CDG_1999"/> and Jaisetty Ramanaiah;<ref name="JR_1989">Jaisetty Ramanaiah (1989). Temples of South India: A Study of Hindu, Jain, and Buddhist Monuments of the Deccan. Concept Publishing Company. p. 247. ISBN 978-81-7022-223-1.</ref> B. S. L. Hanumantha Rao also mentions this as the most reasonable of the theories, noting that it is a "derivation of the word from gomata, the great Jaina saint, which implies that they were followers of Gomata cult or were originally Jains".<ref>Rao, B. S. L. Hanumantha. Social mobility in Medieval Andhra. p. 176.</ref><ref>B. S. L., 1995. Socio-cultural history of ancient and medieval Andhra, p. 155. Volume 172 of Telugu Viśvavidyālaya pracuraṇa. Telugu University.</ref> Gupta theorises the Komatis were originally traders from Gauda in Bengal, who adopted Jainism and followed the cult of Gomata. They later gave up Jainism and embraced Vedic Hinduism.<ref name="CDG_1999">C. Dwarakanath Gupta (1999). Socio-cultural History of an Indian Caste. Mittal Publications. pp. 9–10. ISBN 978-81-7099-726-9.</ref> Hanumantha Rao noted that the merchant classes preferred Jainism for gaining social status and respectability, and the erstwhile Banias became Gomati or followers of the Gomata cult in medieval times.<ref>Rao, Hanumantha B. S. L., 1973. Religion in Āndhra: a survey of religious developments in Āndhra from early times upto A.D. 1325, Part 1325, Issue 69 of Archaeological series. Department of Archaeology and Museums, Government of Andhra Pradesh, p. 175</ref>

An alternative etymology mentioned by Gupta derives the name of the caste from the name of a river. He states that the Komatis are said to have originally lived on the banks of Gomati, a local name for the Godavari River.<ref name="CDG_1999"/> Yet another theory states that the name of the community is derived from the Telugu phrase konu-ammu-atti ("persons engaged in the exchange of goods").<ref name="Journal_1963"/> Colonial ethnographers Edgar Thurston and R. V. Russell derived "Komati" from the Sanskrit term "Gomathi," believed to have the meaning of possessor or keeper of cows or Ko-mati ("to be cow minded"), which references their business acumen.<ref name="GuptaBhaskar1992">Gupta, C. Dwarakanath; Bhaskar, Sepuri (1 December 1992), Vysyas: a sociological study, Ashish Pub. House, p. 10, ISBN 978-81-7024-450-9</ref><ref name="Russell">Russell, R. V. (1916), The Tribes and Castes of the Central Provinces of India, Volume III of IV, Library of Alexandria, pp. 487–, ISBN 978-1-4655-8303-1</ref> An origin story accepted by many in the community is mentioned in the Kanyaka Purana(the caste-book / book of vaisyas) which states that Shiva gave them the name Go-mati ("cow-minded").<ref name="CDG_1999"/>

The term "Vaisya" has been used to refer to Komatis.<ref>Jangam, Chinnaiah (22 June 2013). "The Story of a Jailed Prince: Feudal Roots of Democratic Politics in Andhra Pradesh". Economic and Political Weekly. 48 (25): 14. JSTOR 23527964. At first, it made Konigeti Rosaiah the chief minister, but he neither had the social backing (he hails from the politically marginal caste of Komati or Vaisya) nor the personal charisma to lead.</ref> The term "Komati" also has a denotation of "trader in the north of Madras and corresponded to chetty".<ref>Bhattacharya, Bhaswati (2010). "Mutual Heritage of the Low Countries and South Asia". 53 (4). Journal of the Economic and Social History of the Orient: 656. {{cite journal}}: Cite journal requires |journal= (help)</ref>

History

There is epigraphic evidence that the term Komati was in use by the 11th century CE.<ref name="MadrasSociety1964">Madras, Andhra Historical Research Society, Rajahmundry; Society, Andhra Historical Research (1964), Journal of the Andhra Historical Society, Andhra Historical Research Society, p. 212{{citation}}: CS1 maint: multiple names: authors list (link)</ref> The Komati merchants were associated with the town of Penugonda in the West Godavari district of Andhra Pradesh.<ref name="RaychaudhuriHabib1982">Raychaudhuri, Tapan; Habib, Irfan; Kumar, Dharma (1982), The Cambridge Economic History of India: Volume 1, C.1200-c.1750, CUP Archive, pp. 120–, ISBN 978-0-521-22692-9</ref> Also the deity in Penugonda temple "Vasavi Kanyaka Parameshvari" is considered the Goddess of Komati Caste.<ref>Umesh Ashok Kadam, ed. (2025). Memory, History, and Culture in Medieval South Asia: 8th to 14th Centuries. Springer Nature Singapore. p. 248.</ref>

Inscriptions from the erstwhile Godavari, Krishna and Guntur districts from 11th century refer to the merchants referred to as the "Lords of Penugonda". These merchants identified as Vaiśyas, and a number of them cited non-Brahmanical gōtras in inscriptions. Historians regard this community as a precursor to the modern Komati community.<ref name="Sundaram1968">Sundaram, K. (1968), Studies in Economic and Social Conditions of Medieval Andhra: A.D. 1000-1600, Triveni Publishers, p. 58</ref> The wealthier sections of the Komatis were addressed as Setti, Chetti or Chettiyar, all derived from the Sanskrit term Sreshthi. Their trade associations bore the name nagaram. They also participated in long-distance trade networks called pekkandru (literally "the many"). During the times of the Vijayanagara Empire, they moved to various parts of South India to further their businesses.<ref>Ramaswamy, Vijaya (2014), "Silk and Weavers of Silk in Medieval Peninsular India", The Medieval History Journal, 17 (1): 145–169, doi:10.1177/0971945814528422, S2CID 162729378</ref> During the empire's reign, they emerged as prominent merchants in South Indian trade, and sought to be considered as Vaishyas, the third highest varna in the Hindu caste system. During this time, the Komati and Balija competed for Vaisya status, with their conflict organised according to the right and left hand designation.

During the pre-colonial period, Komatis migrated "to the Malayan peninsula".<ref>Satyanarayana, Adapa (2002). ""Birds of Passage": Migration of South Indian Laborers to Southeast Asia". Routledge: Taylor & Francis Group: 92. {{cite journal}}: Cite journal requires |journal= (help)</ref> Komatis also immigrated to Malaysia in the 1930s.<ref>Satyanarayana, Adapa (2002). ""Birds of Passage": Migration of South Indian Laborers to Southeast Asia". Routledge: Taylor & Francis Group: 109–110. {{cite journal}}: Cite journal requires |journal= (help)</ref>

After the arrival of European trading companies, the Komati merchants were among the local traders that partnered with them. The British referred to them as "Committys" and often used the term generically for all merchants on the Coromandel coast. Among the "Committys" that the British dealt with were the bulk sellers of cloth and other export commodities, money lenders and money changers, and the individual shop-keepers.<ref>Mukund, Kanakalatha (1999), The Trading World of the Tamil Merchant: Evolution of Merchant Capitalism in the Coromandel, Orient Blackswan, pp. 62–, ISBN 978-81-250-1661-8</ref> The second Chief Merchant of the British East India Company in Madras was a Komati called Kasi Viranna, appointed in 1669.<ref>Brennig, Joseph J. (1977), "Chief Merchants and the European Enclaves of Seventeenth-Century Coromandel", Modern Asian Studies, 11 (3): 321–340, doi:10.1017/s0026749x00014177, JSTOR 311502, S2CID 145495867</ref> There was fierce competition in George Town between the Tamil-speaking Beeri merchants, who formed the 'left-hand' caste division and the Komati and Balija merchants, who were referred to as the 'right-hand' caste division<ref name=":0" /> and who also led the right-hand castes.<ref>Harijan, Vikram (2008). "Proceedings of the Indian History Congress". 69. Indian History Congress: 309–315. JSTOR 44147194. {{cite journal}}: Cite journal requires |journal= (help)</ref> Other "right hand" castes included those of washermen, barbers, potters, tank-diggers, Yenadis (tribals), and outcastes. The competition between the divisions gave rise to riots and disputes in 1652 and 1707. The British were able to settle the disputes between left-hand and right-hand caste divisions amicably by resettling members to designated areas in George Town which is a small neighbourhood in the city of Chennai.<ref name=":0">Mines, Mattison (1992), "Individuality and Achievement in South Indian Social History", Modern Asian Studies, 26 (1): 129–156, doi:10.1017/s0026749x00015973, JSTOR 312720, S2CID 146390325</ref>

Niyogi Brahmins and the Maha-nad opposed the attempts of Komatis to designate themselves as Vaishyas. The Maha-nad was a multi-caste secret assembly that was created to exact retribution for breaking the rules and rights of castes. The Maha-nad was led by Niyogi Brahmins, Chettiars, and Telagas. Whenever the Komatis attempted to perform orthodox rites (especially the Upanayana ceremony), the Maha-nad would disrupt the ceremonies. The leaders of the Maha-nad would invade the house of Komatis and disrupt the sacrificial fire, rendering the ceremony useless. The Maha-nad would hire throngs of untouchables to attack the houses of Komatis and vandalise them with cattle bones, blood, human feces, and cattle feces mixed with water. The Vaidiki Brahmins who served as family priests for the Komatis were, unlike their Niyogi Brahmin counterparts, unconcerned with the idea that Komatis were infringing the boundaries between lower once-born and upper twice born castes. From 1784–1825, the majority of Komatis conducted the Upanayana ceremonies according to the Kanyaki Purana, a late medieval Telugu text sacred to the Komatis. These Upanayana ceremonies were completely in Telugu and conducted right before a Komati man's marriage, however a few wealthier Komati families were able to afford the orthodox Sanskrit Upanayana for younger bachelor men. The orthodox Sanskrit version allowed Komatis to perform further orthodox rites, and Vaidiki Brahmins were fine in officiating them. By 1825, the two versions had mixed into a part-Telugu, part-Sanskrit ceremony. By the 1830s, the Komatis began to phase out their native Telugu Komati elements of their rituals.<ref name="Price">Price, Pamela G. (2000). "Conflict Processing and Political Mobilization in Nineteenth Century South India". In John Jeya Paul; Keith E. Yandell (eds.). Religion and public culture: encounters and identities in modern South India. Richmond, Surrey: Curzon Press. pp. 33–55. ISBN 9780700711017.</ref>

Lengthy legal battles ensued between the Vaidiki and Niyogi Brahmins on whether the Komatis were allowed to perform orthodox Vaishya rites. The Vaidikis argued that there was nothing in the Vedas that prohibited the Komatis from performing their own Telugu versions of the Upanayana. They stated that since it was a well known fact that Komatis called themselves Vaishyas and their men wore the sacred thread, there was no reason prohibiting them from moving on to the orthodox Sanskrit versions of the Upanayana ceremony. The Niyogis argued that while they did indeed call themselves Vaishyas, they could not be real Vaishyas due to Hindu chronology. According to Hindu chronology, Vaishyas had become extinct in Kali Yuga, the final time period in Hindu cosmology. Additionally, the Niyogis stated that the Komatis performed the Upanayana incorrectly due to the fact that the majority of them had it performed right before an man's marriage, rather than at age 24 which the orthodox texts state a Vaishya bachelor should have the ceremony conducted. They argued that since the Komatis could not be real Vaishyas and performed the Upanayana incorrectly, they had renounced their right to do so and that there was nothing they could do to atone for it. Legal battles ensued for decades, with British officials being unable to resolve the conflict and agitation between Komatis and Niyogis.<ref name="Price" />

In the 1800s, Komatis were involved with the indigo and cotton trade.<ref name="Lewandowski p.170" /> Komatis were "founding import-export firms, particularly in timber, sugar and liquor, construction and engineering companies, and western style banks" by the late 1800s.<ref name="Lewandowski p.170">Lewandowski, Susan J. (1985). "Merchants and Kingship: An Interpretation of Indian Urban History". Journal of Urban History: 170. {{cite journal}}: Cite journal requires |journal= (help)</ref> Komatis were involved with modernizing the commercial activity in Madras.<ref name="Lewandowski p.170" /> Most Komatis were involved with the trade of oil, salt, grains, fruits and vegetables or were moneylenders or textile merchants.<ref name="Lewandowski p.170" /> The Komati community during the colonial period changed their name to the Arya Vaisya Community.<ref name="Lewandowski p.172">Lewandowski, Susan J. (1985). "Merchants and Kingship: An Interpretation of Indian Urban History". Journal of Urban History: 172. {{cite journal}}: Cite journal requires |journal= (help),</ref>

By the 20th century, the Komatis had begun calling themselves according to the orthodox rishi gotras, rather than their native 102 gotras, which were inappropriate in accordance with the rules for Vaishya gotras. Over the 19th century, many Komatis became wealthy and in the 1901 census, were the only Telugu caste to be ranked as Vaishya. Spurred by this recognition, in 1905, prominent Komatis formed the Southern India Vysya Association, and in the 1921 census, tens of thousands of Komatis were recorded as Vaishyas.<ref name="Price" />

Practices

Vasavi Mata is considered the Kuladevata of Komatis.<ref name="NeveDonner2007"/> Kanyaki Purana – a late medieval sacred text in Telugu – is their key religious text. The Kanyaka Purana is an oral epic, and today the Skanda Purana is associated with a written Sanskrit version of the Kanyaka Purana off of which the Kanyaka Purana is performed.<ref>Johnson, W. J. (2009). A Dictionary of Hinduism. Oxford University Press.</ref> Records are available for a Kanyaka Parameswari temple built on a garden owned by the Komati community in George Town, Madras in the early 18th century.<ref name="NeveDonner2007">Neve, Geert de; Donner, Henrike (24 January 2007), The Meaning of the Local: Politics of Place in Urban India, CRC Press, pp. 102–, ISBN 978-1-135-39216-1</ref>

Komatis regard themselves as a `twice-born' caste, meaning that they are allowed to wear a sacred thread following an initiation ceremony (the upanayana).

Komati sub-groups

Arya Vysya

Arya Vysya (or Arya Vyshya) is a subset of the Komati caste. Arya Vysyas are traditionally vegetarian;<ref name="subpop">"Opportunity for natural selection among three endogamous subpopulations of Andhra Pradesh". 11 (1). Indian Journal of Human Genetics. January–June 2005. {{cite journal}}: Cite journal requires |journal= (help)</ref> ahimsa is important to Arya Vysyas. Orthodox Arya Vysyas follow rituals prescribed in the Vasavi Puranam, a religious text written in the late Middle Ages. The community were formerly known as Komati Chettiars but now prefer to be referred to as Arya Vysyas.<ref>Mines, Mattison (2014). "The Political Economy of Patronage, Preeminence and the State in Chennai". In Piliavsky, Anastasia (ed.). Patronage as Politics in South Asia. Cambridge University Press. ISBN 9781107056084.</ref>

Some sources say that "Vysyas" are also called Arya Vysyas.<ref>Gupta, Dwarakanath (1999). Socio-Cultural History of an Indian Caste. Mittal Publications. p. 12.</ref>

Arya Vysyas worship deities that belong to "both Vaishnavite and Saivite sects".<ref name="Annals"> N. Lakshmiy; D. A. Demarchi; P. Veerrajuy; T. V. Raoy (2002). "Population structure and genetic differentiation among the substructured Vysya caste population in comparison to the other populations of Andhra Pradesh, India". Annals of Human Biology. 29 (5): 539. doi:10.1080/03014460110114707. PMID 12396373. S2CID 32414548. </ref>

The Komati merchants along with Balijas became notable as trading communities during the period of the Vijayanagara Empire (1325-1565 CE), and desired Vaishya status.<ref name=Price />

The Mackenzie manuscripts provide a record of a copper plate grant of guru Bhaskaracharya (16th century CE), given by the 102 gotras which formed the Gavara grouping. According to the Vasavi Purana, the Vaisyas of Penugonda and 17 other towns belonged to a group of Vaisyas of 714 gotras. However, the 102 gotras of Gavaras separated out, and formed the Gavara Komati community.<ref>Keith E. Yandell Keith E. Yandell, John J. Paul, ed. (1980). Religion and Public Culture: Encounters and Identities in Modern South India. Routledge. p. 23. ISBN 9781136818080. According to the myth of origin of the Gavara Komatis, they contained 102 gotras ( clan or sibs ), descendents of the heads of 102 gotras who immolated themselves in a sacrificial fire, with the intention of thwarting a king during the early medieval period.</ref><ref name=AHRS>Andhra Historical Research Society, 1964. Journal of the Andhra Historical Society, Volume 30, Parts 1-4, Pages 207-209.</ref>

Kalinga Vysya

Kalinga Vysyas are a group claim to be Komatis residing in Kalinga, Odia speaking regions of ancient India was a flux of kingdoms and territories that made communities to constantly change and adapt to the social and religious currents of the time. Kalinga Komatis were patrons of Buddhism and later to Lord Jaganath. Kalinga Vaishyas worship Kanyaka as Parameshwari (Shiva's Consort) along with Lord Jaganath.<ref name ="Annals" /> Kalinga Vaishyas being from Odisha consume a variety of Sea Food and Meat. Some festivals in Odisha offer meat to Gods and Godesses which aren't refused by Kalinga Vaishyas. Kalinga Vysyas are found in the old Kalinga country, extending into erstwhile Bengal (including 24 paraganas in present day Bangladesh) . <ref name ="Annals" />

Castes from Kalinga (now Odisha, parts of West Bengal and other states) are classified as Forward Class.

Thrivarnika Vysya

Thrivarnika Vysyas call themselves Thrivarnika Vaishnavites.<ref name ="Annals" /> They say that their community started in the 11th century at the time of Ramanuja.<ref name ="Annals" />

Jain Komati

Followers of Gommateshwara were traditionally Komati merchants spread across central and south India. Komatis still practice many aspects of Jainism like Ahimsa, Lacto-vegetarian diet and engaging in trade. They venerate the princess Shanthi Matha Vasavi for upholding Ahimsa and avoiding wars. Komatis were patrons of Jainism and built many Basadis for monks and temples for Santhi Matha Vasavi throughout Central and South India in the Dravidian style of architecture. Many temple grants, charities were done by wealthy Komati merchants, the discovery of the last Jain temple of the Komati era in present Telangana stands testament to the Komati patronage of Jainism.<ref>"Inscription on last Jain temple in Telangana found". The Hindu. 19 June 2016. ISSN 0971-751X. Retrieved 15 August 2023.</ref>

Demographics

Arya Vysyas are the largest subsect of Komatis, with Kalinga Vysyas being the second largest subsect.<ref name ="Annals" /> The Thrivarnika Vysyas are lesser in number than both Arya Vysyas and Kalinga Vysyas.<ref name ="Annals" />

References

Sources

• Talbot, Cynthia (2001), Pre-colonial India in Practice: Society, Region, and Identity in Medieval Andhra, Oxford University Press, ISBN 978-0-19803-123-9
• Yandell, Keith E. (2013), Paul, John J. (ed.), Religion and Public Culture: Encounters and Identities in Modern South India, Routledge, ISBN 978-1-136-81801-1
• Pandian, J. (October 1983). "Political Emblems of Caste Identity: An Interpretation of Tamil Caste Titles". Anthropological Quarterly. 56 (4). The George Washington University Institute for Ethnographic Research: 190–197. doi:10.2307/3317621. JSTOR 3317621.
• Harijan, Vikram (2008). "Disputes Among Labourer Castes in Madras in the Early Eighteenth Century". Proceedings of the Indian History Congress. 69. Indian History Congress: 309–315. JSTOR 44147194.

Further reading

• Singh, Kumar Suresh (1996). Communities, segments, synonyms, surnames and titles. People of India: National series. Vol. 8. Anthropological Survey of India/Oxford University Press. ISBN 9780195633573.
• Sreenath, J.; Ahmad, S. H. (1989). All India anthropometric survey: analysis of data. South Zone. Vol. 1. Anthropological Survey of India. Anthropological Survey of India/Oxford University Press.
• Hiebert, Paul G. (1971). Konduru: Structure and Integration in a South Indian Village. University of Minnesota Press. ISBN 9780816657872.
• Srinivasulu, K. (September 2002). Caste & Class Articulation of Andhra Pradesh (PDF). London: Overseas Development Institute. pp. Glossary of castes, 4. ISBN 0-85003-612-7. Archived from the original (PDF) on 20 July 2006. Retrieved 20 December 2011.

External links

• Jain Culture in Telugu Literature Archived 29 July 2018 at the Wayback Machine