Komati caste

Komati Vaishya Community
Religions Hinduism, Jainism
Languages
Country
Region
Subdivisions
  • Gavara Komati
  • Kalinga Komati
  • Thrivarnika Komati
  • Jaina Komati
Komati women in western India (c. 1855-1862).

The Komati is an Indian trading community found primarily in South and Central India, that is currently organised as a caste. The members of the Komati caste are commonly engaged in banking, money lending and other business pursuits. The community consists of three sects who are followers of Hinduism, namely the Gaura or Gavara, the Thrivarnika and the Kalinga, along with the Jaina Komatis who are followers of Jainism.

Etymology

The origin of the word "Komati" is uncertain, and there are several speculative theories about it.[1][2][3]

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.[4] This theory is supported by scholars such as C. Dwarakanath Gupta,[5] and Jaisetty Ramanaiah;[6] B.S.L. Hanumantha Rao also mentions this as the most reasonable of the theories.[7] Gupta theorizes the Komatis were originally traders from Gouda, who adopted Jainism and followed the cult of Gomata. They later gave up Jainism, and embraced the Vedic religion.[5]

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.[5] Yet another theory states that the name of the community is derived from the Telugu word "konu-ammu-atti" ("persons engaged in the exchange of goods").[3] British authors 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 fox minded which suggests having good business acumen to succeed in trade[8][9] A mythological legend mentioned in Kanyaka Purana states that Shiva gave them the name "Go-mati", which means "cow-minded".[5]

History

There is epigraphic evidence that the term `Komati' was in use by the 11th century CE.[10] The Komati merchants were associated with the town of Penugonda in the West Godavari district of Andhra Pradesh.[11] Inscriptions from the Godavari, Krishna and Guntor districts from 11th century refer to the merchants referred to as the "Lords of Penugonda."[12][13] The wealthier sections of the Komatis were addressed as `Setti', `Chetti' or `Chettiyar,' all derived from the Sanskrit term Sreshthi.[14] Their trade associations bore the name nagaram. They also participated in long-distance trade networks called pekkandru (literally "the many").[15] During the times of the Vijayanagara Empire, they physically relocated themselves for commercial efficiency in various parts of South India. They are presently found in the states of Maharashtra, Tamil Nadu, Karnataka, Telangana, Odisha, Andhra Pradesh.[16]

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.[17] The second Chief Merchant of the British East India Company in Madras was a Komati called Kasi Viranna, appointed in 1669.[18] 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. 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.[19]

Practices

The Vaidiki Brahmins act as priests for the Kalinga and Gavara Komatis, the Thrivarnika Komatis have Iyengars who propagate Sri Vaishnavism as their priests. Jaina Komatis follow Jain practices and customs.

The Gaura or Gavara Komati and Jaina Komati are strict vegetarians, while the Thrivarnika and Kalinga Komatis consume non-vegetarian food. The Komati community gives high importance to Ahimsa both at a social and spiritual level as per the teachings of their Kuladevata.

Vasavi Kanyaka Parameswari is the goddess (Kuladevata) of all Komatis.[20] Kanyaka Purana—a late medieval sacred text in Telugu—is the key religious text of Komatis.[21] 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.[22] Komatis regard themselves as a `twice-born' caste, meaning that they are allowed to wear a sacred thread following an initiation ceremony (the upanayana).[21] This status was contested by Niyogi Brahmins in Masulipatnam in the early 19th century in the Imperial British courts at considerable expense.[23]

References

  1. ↑ 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.
  2. ↑ 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.
  3. 1 2 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.
  4. ↑ Śrīpāda Gōpālakr̥ṣṇamūrti (1963). Jain Vestiges in Andhra. Government of Andhra Pradesh. p. 88.
  5. 1 2 3 4 C. Dwarakanath Gupta (1999). Socio-cultural History of an Indian Caste. Mittal Publications. pp. 9–10. ISBN 978-81-7099-726-9.
  6. ↑ 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.
  7. ↑ B. S. L., 1995. Socio-cultural history of ancient and medieval Andhra, p. 155. Volume 172 of Telugu Viśvavidyālaya pracuraṇa. Telugu University.
  8. ↑ Gupta, C. Dwarakanath; Bhaskar, Sepuri (1992-12-01), Vysyas: a sociological study, Ashish Pub. House, p. 10, ISBN 978-81-7024-450-9
  9. ↑ 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
  10. ↑ Madras, Andhra Historical Research Society, Rajahmundry,; Society, Andhra Historical Research (1964), Journal of the Andhra Historical Society, Andhra Historical Research Society, p. 212
  11. ↑ 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
  12. ↑ Sundaram, K. (1968), Studies in Economic and Social Conditions of Medieval Andhra: A.D. 1000-1600, Triveni Publishers, p. 58
  13. ↑ Talbot 2001, p. 53.
  14. ↑ Talbot 2001, p. 59.
  15. ↑ Talbot 2001, p. 81.
  16. ↑ Ramaswamy, Vijaya (2014), "Silk and Weavers of Silk in Medieval Peninsular India", The Medieval History Journal, 17 (1): 145–169, doi:10.1177/0971945814528422
  17. ↑ 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
  18. ↑ Brennig, Joseph J. (1977), "Chief Merchants and the European Enclaves of Seventeenth-Century Coromandel", Modern Asian Studies, 11 (3): 321–340, JSTOR 311502
  19. ↑ Mines, Mattison (1992), "Individuality and Achievement in South Indian Social History", Modern Asian Studies, 26 (1): 129–156, JSTOR 312720, doi:10.1017/s0026749x00015973
  20. ↑ 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. Retrieved 20 December 2011.
  21. 1 2 Price 2000, p. 35.
  22. ↑ Neve, Geert de; Donner, Henrike (2007-01-24), The Meaning of the Local: Politics of Place in Urban India, CRC Press, pp. 102–, ISBN 978-1-135-39216-1
  23. ↑ Price 2000.
Sources

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