| Ārya Vaiśya | |
|---|---|
| Religions | Hinduism |
| Languages | Telugu, Kannada, Tamil, Hindi, Marathi, Oriya |
| Populated States | Andhra Pradesh, Karnataka, Tamil Nadu, Maharashtra |
| Subdivisions | - |
The Ārya Vaiśyas (Telugu: ఆర్య వైశ్యులు Ārya Vaiśya) or Gomatis are Telugu speaking Vaiśya Hindu castes from Andhra Pradesh. They are also found in Karnataka, Tamil Nadu, Maharashtra and Orissa. The people of this caste are mainly involved in business, agriculture and cow protection activities (as per Bhagavatgita). Ārya Vaiśyas are strict vegetarians.[1] Orthodox Ārya Vaiśyas follow rituals prescribed in the Vasavi Puranamulu, a text written in the late medieval times. Vasavi is the kuladevata of the Ārya Vaiśya. Here is a small List of Telugu Vaishyas.
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Ārya Vaiśyas use the suffix "Gupta" in Andhra Pradesh and Karnataka, and Chettiar in Tamil Nadu. Some members of the community are also known to use the suffix "Shreshti". Ārya Vaiśyas in Maharashtra are found in greater numbers in the Marathwada and Vidarbha regions. Almost exclusively, they speak Marathi as their mother tongue and have adopted largely Maharashtrian customs.
Ārya Vaiśyas, also known as Gavara Gomatis, are one of the three subsets of the Gomati grouping. The other two are Kalinga Vaiśya and Thrivarnika. While Ārya Vaiśyas are vegetarians, the Kalinga Vaiśyas and Thrivarnikas are non-vegetarians. Ārya Vaiśyas are distributed throughout Andhra Pradesh, Karnataka, Tamil Nadu and Maharashtra. Kalinga Vaiśyas live mainly around the Srikakulam and Vizianagaram districts of Andhra Pradesh and Orissa, whereas Thrivarnikas are small in number and reside in small pockets of the Vizianagaram, Visakhapatnam, East Godavari and Warangal districts.
According to Thurston (1975)m Komti is derived from ‘’gomati’’, “possessor of cows”, and their main occupation was protecting cows. The book Religion in Andhra: a survey of religious developments in Andhra from early times up to 1325 AD, page 175 mentions 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 the medieval times.
Social mobility in Medieval Andhra by BSL Hanumantha Rao, page 176, mentions that an alternative etymology for the word Komti is a "derivation of the word from gomata (Gomateshwara), the great Jaina saint, which implies that they were followers of Gomata cult or were originally Jains". The book Socio-cultural history of ancient and medieval Andhra, page 130, mentions that "The story of Vasavi, the caste goddess of the Vaisyas narrated in the Vaisya Purana appears to have definite Jain overtones".
The book Socio-cultural history of an Indian caste, by C. Dwarakanath Gupta, page 10, mentions that "the tradesmen from Gouda desa took to Jainism and adopted the Gomata cult. The word Gomata became distorted to Gomatlu, Komtulu. The word Gomati is used In Malayalam and Tamil. The Jain Vaiśyas gave up Jainism and embraced Vedic religion during its revival".
The book Religion and public culture: encounters and identities in modern South India by John Jeya Paul and Keith E. Yandell (page 33 to 55) details the inclusion of Gomatis into the Vaiśya during the colonial times. It noted that Komtis desired to be members of the Vaiśya caste in the colonial times. However Niyogi (Brahmin) councillors who controlled the powerful Mandri Mahanad did not accept their claim.
Attempts by Gomatis to adopt orthodox Vaiśya rituals drew the hostile attention of Niyogis. When a Gomati family in Masulipatnam (Machilipatnam) announced its intention to perform the Upanayana ceremony for their son, leaders of the Mahanad invaded the house, polluted the fire and stopped the ceremony. Violent encounters along these lines leading to loss of lives were noted in 1784, 1803, 1809, 1817 and 1820.
Of the approximately 1000 Gomati families living in Masulipatnam in 1825, the Gavara gomatis (who later registered their caste name as Ārya Vaiśyas in 1905) were one of the two main Gomati groups. They had 102 gotras, which were not considered to correspond in identity with the gotras deemed appropriate for Brahmanas or Vaiśyas. From 1784 to 1825 few families organized the upanayana, but by 1825 a majority of the caste's males wore the sacred thread.
The upanayana ceremonies were officiated by the Vaidiki Brahmins who were tolerant of the wishes of their patrons. However, the Niyogis continued to mobilize the untouchables (Dalits) to riot and organized their offensives against such ceremonies. This led three gomati litigants to take their complaints to the civil court. One litigant, Mamidi Venkataryulu had studied the Dharmashastras and took a leading role in Gomati activities with regard to the upanayanams. The litigants were supported by the Vaidiki Brahmins.
The Niyogis and their lawyers attempted to destroy the Vaidiki support in court by arguing that the Vaidikis were unread in the dharma shastras, and that they supported the gomatis because they depended on Komti fees for their livelihood. In 1833 the Sadr Adalat decided in favour of the Niyogis. In 1845 the Judicial Committee of the Privy Council refused to make a formal decision.
The Magistrates of Masulipatnam continually received charges from gomatis and Niyogis and could not manage the dispute. The Magistrates attempted to solve the dispute by asking Gomatis to stop performing the rituals. The Komtis however remained unfazed by the court orders and kept going with their attempts.
By the beginning of the 20th century, it was common for the Gomatis to describe their clan membership in terms of brahmanical rishi gotras. And in the 1901 census the Gomatis - significant numbers of whom had prospered in the 19th century - were the only Telugu community who succeeded in getting the government to rank them as Vaiśyas (5). Following this inclusion, a group of Gomatis established the South India Vaisya Association in 1905.
</gallery>==History== Between 1921 to 1931, the Viceroy of Madras Presidency implemented a commission, which helped the people in their community to register any name changes in the community. The South India Vaisya Association (1905) registered their community as Ārya Vaiśyas.(provide further details).
South India is the Treasure House of many temples. Among them is Sri Vasavi Kanyaka Parameswari, a temple situated in Penugonda, a town in the West Godavari District of Andhra Pradesh. The temple is a fascinating multi-colored (Gali Gopuram) seven storied tower with beautiful architecture. This Penugonda Kshetram is considered the ‘Kasi of Vaiśyas' and is a holy place for Vaiśyas.
Kusuma Sresti or Setty was the Setty king of Vaiśyas, also known as Pedda Setty (Elder among Shettys), whose territory was a Vassal state of Vengi desha, which was ruled by Vishnu Vardhana (Vimaladitya Maharajulu). His capital was Penugonda (Jestasailam) city for all the 18 paraganas during the 10th and 11th centuries A.D. He and his wife Kusumamba were considered an ideal couple and led a peaceful domestic life. They worshiped Lord Siva (Nagareswara Swamy) as the part of their daily duties.
Though they had been married for many years, the couple did not have peace of mind as there was no successor to the kingdom. Their many prayers and sacrifices did not bear fruit and hence they were grief stricken. They approached their Kula guru (family Teacher) Bhaskar Acharya also a Komti who was well versed in shastras and by virtue of his profession was treated as a Gomti Bramhana. He advised them to perform Puthra Kamesti Yaga, which Dasharatha had observed.
During the auspicious hour, the couple started the yaga. The Gods were pleased and sent prasadam (blessed fruit from god) through Yagneswara (fire God). They were told that they would beget children after eating prasadam. With devotion they ate the Prasadam and within a few days the signs of pregnancy were found with Kusumamba. She expressed unusual desires, which indicated that she would give birth to children who would fight for the welfare of all.
During spring season, there was pleasure everywhere. Amidst this beauty, Kusumamba gave birth to twins, one male the other female, on Friday the tenth of Vaisaka (Telugu month) at twilight during convergence of Uttara Nakshatra and Kanya (Virgo). The male child was named Virupaksha and the female Vasavamba. During childhood, Virupaksha showed the features of becoming a powerful king, whereas Vasavi's inclinations were towards art, architecture, adoration music, and philosophical approach.
Under the guidance of Bhaskaracharya, Virupaksha learnt the Puranas, fencing, horse riding, martial arts, archery, and statecraft, which were essential to rule his Territory. Vasavi learnt fine arts and mastered philosophy and was proud to be an intelligent woman.
When Virupaksha attained the proper age he married Rathnavathi, daughter of Aridhi Setty of Aelur Town. The huge gathering thought that Vasavi's marriage would one day also be observed with the same pomp and grandeur.
When King Vishnu Vardhana went on expedition to expand his empire, he visited Penugonda, where King Kusumasresty received him and took him in a procession and arranged a felicitation program in the colorful auditorium. After Manamathan (God of Romance) threw his sweet arrows on him, Vimaladitya (Vishnu Vardhana) spotted Vasavi among the crowd and fell madly in love with her. He felt he could not live without her and was determined to marry her. He sent a minister to enquire about her. The desire of Vishnuvardhana (Vimaladitya) was like a death blow to Kusumasresty. He was neither in a position to accept nor deny the proposal. Kusumasresty was extremely distressed because the Emperor was already married, was much older, was from a different caste, and he was not in a position to prevent this from occurring.
He discussed these issues with his closest family and friends and they unanimously decided to let Vasavi decide. Vasavi frankly expressed her desire to be a Virgin throughout her life and intended not to concentrate on worldy matters.
Kusumasetti sent a denial message to king Vishnuvardhana. The king was furious and sent a Battalion with orders to attack mercilessly and to get Vasavi for him. The brave Komti's of Penugonda by using the techniques of Sama, Dhana, Bheda and finally Danda, defeated Vishnuvardana's army.
At this crucial juncture, Kusumasresti called for a Great Conference of the Chief of all the 18 cities and the leaders of all 714 Gotras in the presence of Komti Kula Guru Bhaskaracharya.
In the conference, there was difference of opinion. The Chiefs of 102 Gotras made a firm decision that "Those who are born must die and cowards die many times before their death but the valiant taste death but once. Even if the opponent is stronger, can't the spark burn a heap of straw? Hence, let us fight for a good cause. Whereas, the leaders of the other 612 gotras felt that the matrimonial alliance would be safer and more beneficial."
Bhaskar Acharya said: "We must safeguard our respect even at the cost of our lives". These words acted as a catalyst for Kusumasresti. Even though they formed a minority he was determined not to give his daughter Vasavi in marriage to the king. With this incident, the unity of the Komti's was broken. The Emperor, like an injured Cobra, took the lead of his huge army with strong determination to destroy his opponents. In Penugonda necessary arrangements were made with the supporters of the 102 Gotras to face the consequence.
Vasavi entered onto the scene and said: "Why should there be bloodshed among ourselves for the sake of a Girl? Why sacrifice the lives of soldiers for our selfish desire. It is better to give up the idea of war. Instead, let us rebel in a novel way. We can control war through non-violence and self-sacrifice. Only people with strong will power and moral strength can participate in this kind of self-sacrifice." Vasavi's new idea was delightful to her parents and they decided to act in accordance with Vasavi's directions.
As per the directions of Vasavi, at the holy place of Brahmakunda on the banks of Godavari, the royal servants arranged 103 Agnikundas (fire pits) in a special way. The whole city was observing that day as a festival day. Then Vasavi asked the couples of the 102 Gotras: "Will you plunge into this holy fire along with me?" Everyone of them whole heartedly gave their consent. They suspected Vasavi must be an incarnation of God and requested her to show her real nature or swarupa.
She smiled and revealed her true self, which had the glittering radiance surpassing the brightness of the sun. She said: "I am the incarnation of Adiparashakthi." To safeguard the dignity of woman and to protect Dharma, to destroy Vishnu Vardhana and to reveal to the world the magnanimity of Komti's I come here in Kaliyuga. Like Sati Deva who was insulted entered into holy fire, I too plunge into the holy fire and enter the other world. Kusumasresty during last birth was a great Saint by name Samadhi as per his aspirations he could attain salvation along with the people of 102 Gotras. That is why I asked you all to undergo Athmam Balidhana." Vasavi advised the gathering about patriotism, honesty, social service, and tolerance.
Devi disappeared as soon as the divine words came out of her mouth and people saw her in human form. Then all of them entered into holy fire after meditating upon their Gods.
Though Vishnuvardhana felt bad Omens, he marched ahead and reached the main entrance of Penugonda. Then his detectives reported all that had happened in the city. He could not bear the great shock and his heart shattered into pieces. He fell down vomiting blood and he was no more.
The self-sacrifice of Vasavi and the end of Vishnuvardhana was the talk of the town. People condemned the deeds of Vishnuvardhana and appreciated the epoch maker Vasavi and her non-violent principle (1).
The son of Vishnuvardhana, Raja Raja Narendra rushed to Penugonda and repented about the incident. Later, Virupaksha consoled him and said: "Brother, let us learn and formulate the present and future on the strong base of past. Vasavi had come to rescue of the people without giving room for great bloodshed. Her non-violence gave a good result". Hence forth Komtis shall not fight or rule states but shall engage in service and as well wishers of others including services such as trade and agriculture.
Virupaksha visited many pilgrim centers like Kasi, Gaya and others under the guidance of komti kula guru Baskaracharya. To commemorate the pilgrimage they installed 101 lingas for each gotra in Penugonda. Then, Narendra installed a statue of Vasavi as a token of respect. From that day onwards all Komti's began performing poojas to her and she is considered as Komtikula Devatha-Vasavi Kannika Parameswari.
Vasavi's life is worth remembering because of her faith in non-violent religious values and her defense of the status of women. She became immortal because she has been mainly responsible for the propagation of the reputation of Komtis throughout the world. Vasavi is an epitome for aryan women who sacrificed her life rather than inter marry with the black skinned Dravidian kings of that time when Vaiśyas moved south, and hence the community of Komtis who followed her have now rechristened themselves and their community as Ārya Vaiśya's.Vasavi, who had rejected worldly pleasures, won the minds of Komtis and is the champion of peace and non-violence and is remembered by the faithful.[2]
There are 714 gotras before agnipravesham of vasavi matha now there are 102 gotras among Ārya Vaiśyas. They followed 102 Rishis for conducting their rituals. Surname gotras and Rishis for identification and classification for all the Ārya Vaiśyas are one and the same. The gotras is equivalent of the Sanskrit names of Rishis.[3]
Groups of Ārya Vaiśyas became followers of particular Rishi for conducting their rituals and they claimed to be the followers of that particular Rishi. Thus they are identified by the Rishi name. And for still feature identification they use a pre-fix surname generally indicating the area from which they migrated or the profession to which they belong and other such identification.
The following is a list of some of the prominent community members: