Académique Documents
Professionnel Documents
Culture Documents
India Vysya Association and Arya Vysya Sangams provide information regarding
the migration of the Komatis from their place of origin. The birthplace of the
Penukonda. From that place of the Komatis migrated to other places. Their gradual
migration to the Madras region and their settlements in different parts of the Tamil
country had taken place for a long time and the probable routes are believed to be
Ongole, Nellore and Gudur. The distance between Penukonda and Madras through
railway route is 378 miles.1 Although the Komatis state this process of migration
not clear about the period, objective and other details of their migration. Hence it
can be inferred that the Komatis were only a part of the migration of the Andhra of
the Telugu country who came and settled in Tamil Nadu during the period of the
Vijayanagar rulers. Particularly, this migration took place in great number when
the Tamil country was conquered and brought under the fold of the Vijayanagar
1
Sri Vasavi Kannikapurram (Tamil) Published by the S.K.P.D. Charities, Chennai, 2001,p.96.
History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
India “The Andhra like most other Indian people are of Indian descent, the
outcome of the fusion of several races, the Aryan, Dravidan, Colrayan, etc., and
the name Andhra does not seem to indicate any clan or tribe in particular. 2 The
caste system had also been in practice in the Andhra society. When this society
migrated into other regions, the caste system was continued with more rigidity in
The migration of the Andhras into the south and their contact with the
Tamils led to important results. In the first place, it gave rise to a new language
namely the Telugu. During the early centuries of the Christian era, Tamil was
spoken in the southern parts in India. The advent of the Prakrit – speaking
Andhras into South India brought important linguistic changes 3. The intermingling
of the Andhras and Dravidians and the consequent interfusion of their respective
supplanted parent tongues and struck permanent root in the soil. The Andhras
settled down in the eastern part of the Deccan plateau. In the western part, they
were not numerous and were easily dominated by the native inhabitants. The
language of the eastern part came to be called Telugu. This emergence of Andhra
2
Nelaturi Venkataramanaya, “History of Andhra”, in Amarajeevi Potti Sriramalu 90 th Jayanthi Souvenir,
Amarajeevi Potti Sriramulu Memorial Society, Madras, 1992. p.172 -183.
3
Ibid.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
people, the Telugus had been an important event in the social and cultural history
of South India4.
During the Satavahana period, the Andhra country saw the political and
cultural unity. Under the rule of the Mauryans, they remained as their vassals.
After the decline of the Mauryas, the Satavahanas asserted their independence and
established their supremacy in South India and their rule lasted for about four
commercial interaction and cultural fusion had been notable during this period.
After the decline of the Satavahanas, the Andhra territory was divided into
smalle principalities which were frequently at war with one another. This chaos
ended with the advent of the Eastern Chalukyas in the first quarter of the seventh
century. This history of the Eastern Chalukyas can be divided into three important
stages. In the first stage, there was a large scale migration of Kannadigas into the
Andhra country due to the invasion of the Western Chalukyas. The Telugu
language underwent a change by the mixture of Kannada words, idioms and titles.
In the second stage, the Rashtrakutas, who succeeded the Western Chalukyas had
4
Nelaturi Venkataramanaya,op.cit.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
In fact, the struggle between them for over two centuries resulted in the
and the first work of Telugu poetry came to be written in this period. The third
stage of the Chalukya rule was the story of imperialistic rivalry between the
Cholas of Tamil Nadu and the Western Chalukyas of Kalyani in which the Andhra
However, this period witnessed the growth of Telugu literature and the
poets like Nannaya Bhatta and Narayana Bhatta rendered their contributions
during this period. Also, trade and industry of the Andhra region flourished during
this period. The leading mercantile communities in Andhra were the Komatis who
devoted themselves exclusively to trade. 6 The Vysyapurana asserts that the town
Penukonda in the present West Godawari district was the principal seat of the
Vysya community. In addition to this town, there were seventeen other towns in
which the members of this community lived and carried on their trade. The
guild called “nagaram” and the members of this guild were called as
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
“nagarams” of all the eighteen towns were incorporated into a federation with its
headquarters at Penukonda.
followers of the great Vaishnava saint Ramanuja were very active in spreading the
Vaishnavaite religion. The Kakatiya power came to an end with the advent of the
the Muslims and the distintegration of the Kakatiya rule led to the decline of the
Telugu society and culture.8 The advent of the Muslim resulted in the creation of a
league of Andhra Nayaks who resisted the alien rule. The Nayaks numbering
Vengi under the leadership of Prolaya Nayaka fought against the Muslims
vigorously. The struggle went on for some years. It was only after the death of
Prolaya Nayaka, his cousin Kapaya Nayaka and his successors were able to
establish their suzerainty at Warangal by throwing over the army of the Delhi
8
Nelaturi Venkaramanyya, op.cit,pp. 175 -176.
9
Ibid.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
Andhra turned the tables of history against the Muslim expansion. In the
Telengana, the Reddis and Velamas rose to power by vying with each other to
dominate in the politics of Andhra region. Also, the struggle between the Brahmin
and Vijayanagar kingdoms continued during the fifteenth and sixteenth centuries.
Migration of the people from one linguistic region to other had been taking
place in South India from ancient times. During the time of the Pallava rule,
several Brahmin families migrated to Tamil Nadu and settled down in the
Tondaimandalam region. They received grants and privileges from the rulers and
chieftains of the Tamil region. During the Cholas rule, many Tamil immigrants
flowed into Telugu country for some enterprising commercial and military
activities. The merger of the Eastern Chalukya kingdom with the Chola Empire
also resulted in migrations from one region to the other. The revival of Sri
which they considered very much scared in the Tamil and Telugu regions.10
Further, these migrations reached its peak during the period of Vijayanagar
Empire. The Nayak kingdoms of Madurai, Tanjore, Gingee and Vellore which
arose during the decline of Vijayanagar also witnessed the process of migration.
10
Nelaturi Venkaramanyya, op.cit.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
During the period, there was a larges scale migration of the Andhras to the south.
People from different walks of life moved from Andhra region to the Tamil
entered into the Tamil region. Numerous settlements of Telugus sprang all over
Tamil Nadu and their descendants still flourish in large numbers. Tamil Nadu
became the centre of Andhra culture and learning in the South. The Nayaks of
attracted many of them from Andhra region. Under the Nayaks and hereafter the
Marathas, Tanjore became the principal centre of learning and culture. Also, the
Nadu, there was a great Telugu literary and cultural activity. Besides the spread of
Telugu culture in Tamil Nadu, these migrations induced the commercial activity of
this region. The inland trade was carried on by indigenous mercantile community
formed the bulk of the trading community who migrated to the Tamil region.
11
Kanakalatha, Mukund, The Trading world of the Tamil Merchant: Evolution of Merchant Capitalism in
the Coromondal, Orient Longman, New Delhi, 1999, pp.43-45.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
Much of the sea-borne trade had been under the control of the Arabs although
some of the native merchants competed with them in the eastern markets.
In fact, the extension of the Vijayanagar kingdom into Tamil region was
resources areas. Also, several changes had taken place due to the migration of
people (Vadugar) from the north, mostly Telugu speaking, and their gradual
assimilation into the Tamil society. The presence of Telugu speaking merchant
groups- Balijas, Komatis and Beri Chetties – in the Tamil country and the
flourishing local trade were also the result of the migrations. 12 Also, the
establishment of the Nayak kingdoms in the Tamil country gave a further stimulus
to this migration as it was indicated earlier. They promoted the overall growth of
artisans and weavers and tax concessions on commodities sold in local markets
and fairs, Pettais and Sandhais. Particular attention and importance were given to
the merchant groups and specific encouragement was given to the itinerant
merchant guides (Nanadeshis). These merchants were offered with a town or port
as a sanctuary.
They were assured of their protection and safety for their goods and all
their requirements were appropriately fulfilled. For example, in 1507, a few areas
12
Kanakalatha, Mukund, op.cit.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
The Telugu Chetty castes namely the Komatis and Kavarai chettis had
migrated from the Krishna and Godavari delta regions of Andhra during the
and bullion. Komati chettis delta in with food items and all kinds of fruits and
vegetables. Berichettis collected textiles from weavers and exported them to many
found on the walls of a few temples in Madras, Chengulpet, North Arcot territories
and in the Coramandal region mention about eight sub-castes of chettis trading in
different commodities.14
Also, many inscription of this period in northern part of the Tamil region
make a mention about the merchant communities.15 The Telugu merchants were
mentioned in the fifteenth century inscriptions as kavarai, the Tamil word of Balija
13
Ibid.
14
S. Jayaseela Stephen, The Coromandel Coast and its Hinterland:Economy Society and Political System
(A.D. 1500 – 1600), Manohar, New Delhi, 1997, p.135.
15
Kanakaltha Mukund, op.cit., pp.44 -45.
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point out here that the appellation of chetty or chettiar began to be used along with
trader’s names from this period onwards. The term Chettiar had been used by them
centre and their involvement in the commercial activities. Around the year 1620,
William Methword, the English factor at Masulipatnam, noted at least four classes
were the bulk sellers of cloth and other export commodities in the port towns. 17 A
graphic description of their trading activities was given by this English merchant.
In the beginning, the Komati merchants served as middlemen for the European
16
Simon Casie Chetty, The Castes customs Manners and Literature of the Tamils, Asian Educational
Services, New Delhi, 1999, pp.34 -39.
17
Kanakalatha Mukund, op.cit, pp.62 -63.
18
Alexander I. Tchitcherov, op.cit, pp.171.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
The most popular of these merchants was Malaya Chetti who had owned
several ships and traded with South East Asian countries. He belonged to the
Komati caste. He had trade connections with the Dutch in the first quarter of the
seventeenth century. Malaya Chetty had his residence in Pulicat near Madras.
Further, he had his establishments all along the coast and these were managed by
his brothers and other relatives. Most popular among them were Chinnanna,
Lakshamma Nayak, Koneri Chetti and Seshadri Nayak. After the death of Malaya
Chetti in 1634, his heirs continued their trade with the Europeans. 19
The Telugus, the largest non-Tamil group in the city of Madras had links
with the Madras region for several centuries. The Telugu migrations into the area
of Tamil Nadu as indicated earlier took place vigorously from the time of the
annexation of the Tamil areas by Vijayanagar rulers. In fact, the Telugu settlers in
the interior areas of Tamil Nadu such as Madras, Erode, Coimbatore, Rajapalayam
and Sivakasi have come to be integrated with the Tamil way of life that they are
no longer regarded as settlers from Andhra country. They have entered the main
19
Kanakalatha Mukund, op.cit. pp. 63- 65.
20
Janaki Venkatram, “The Telugu Ethos” in Aside, Madras, 30, November 1990, pp.14.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
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The Telugus who had been living in Madras and other regions of
TamilNadu had managed for over a few centuries, to retain their separate
identities, while living in perfect harmony with the rest of the people of the city of
Madras. The early Telugu settlers were weavers and dyers engaged in the textile
trade. The local merchants in Madras who dealt with the affairs of the East India
Company were all Telugu Chetties.21 The prominent among them were Kasi
The Telugu migrants during the fifteenth and sixteenth centuries settled in
various parts of Tamil Nadu with the encouragement given by the Vijayanagar
rulers. In the initial stages enterprising traders, men of adventure who were eager
rulers, pious Brahmins and the depressed classes who were eager to offer their
menial services and also to eke out their livelihood settled in the Tamil areas. They
Tanjore and Gingee became their centre of habitations. In the later centuries, the
Telugu migrants moved to other areas of Tamil Nadu which became centre of
great human activity. When the English built the Fort St. George in 1639 in
21
“Madras City in Retrospect” in general information, Amarajeevi Potti Sriramulu 90th Jayanthi Souvenir,
1992, pp.191-203.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
Telugu migrants thronged to the city. From this time onwards, the Balijas,
started moving towards Madras in greater number. Earlier, there were few Telugus
who had developed their habitations in Chinthadripet, Royapuram and in few parts
of North Madras. These earlier settlements of the Telugu in Madras became active
centre of trade and commerce in later years. Among these Telugus, the Komati
became vigorous in the eighteenth and nineteenth centuries, near the shores of
several streets in the names of the prominent merchants in the North Madras.
The Komati Chetties generally monopolized the cloth trade and as the
textile trade in Madras began to boom, more weavers and dyers began move into
Portuguese, Dutch and English traders were a mobile lot moving en masse to
places where the prices or opportunities were better. Much of the dyeing of cloth
was done in Washermenpet which got its name from this activity. The weavers
were followed by merchants of every kind. The notable men who helped to build
Madras and give its present character were the Telugus. Linghi Chetty, Thambu
Chetty, Kasi Chetty, Errabalu Chetty and many more were the leading Komati
business magnates. Linghi Chetty ran two mints to supply both the East India
Company and the Nawab of Arcot with coins. Potham Janakamma wife of
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
Raghaviah Chetty was the first Telugu lady to visit England and France in the
1980s and wrote the first Telugu travelogue on these places and this was later
textile trade. His name appeared in the contract of the Left-Hand Merchant groups
and by 1723 he was clearly the head of the Left Hand Caste group. 23
There were also other Komati traders flourishing in the Tamil country. In
1704, Kelavi Chetty, Venkata Chetty and in 1706 Sunkurama Chetty and his
associate Koranappa Chetty were entrusted with the supply of cloth to the English
He was a towering figure in the trade of the region for the first twenty years of the
that from the year 1650, Fort St. George became an important trading centre. The
town around this Fort, Which was called as Chennapatnam soon became an active
centre of great human activity. Seshadri Nayak and Koneri Chetty were the chief
merchants and through them the British conducted their trade. 25 These two leading
22
Janaki Venkatram, “The Telugu Ethos” in Aside, Madras, 30, November 1990, pp.15.
23
S. Shenbagavalli, The English Trade on the Coromandal Coast, 1698 – 1725, unpublished M.Phil
dissertation, University of Madras, April 2000. Passim.
24
Henry Davison Love, Vestiges of Old Madras, 1640 – 1800, Vol I., John Murray, London, 1913, pp.118.
25
Kanakalatha Mukund, op.cit., pp.62 -63.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
merchants played a significant role not only in trading activities but also in
caste disputes in the city of Madras. Koneri Chetti and Seshadri Nayak led the Left
and Right hand groups respectively. 26 During the early part of the Company’s rule
(1800-1820), the dispute between the Left and Right hand castes had been
frequently referred to in the historical records. The origin and details of the
in the seventeenth century, the quarrels among these two factions broke out even
for small differences of opinion in the city of Madras. The government was forced
to intervene and solve many matters of the right and left castes. The Census
Report for the year 1871 states that the caste Chetties of a larger group were on the
Left Hand and the Komatis on the Right hand.27 Further, it is to be noted that the
merchant castes were on both sides. The Right- Hand merchant’s caste comprised
of Komatis and Balijas while the Left- Hand merchant castes were prominently the
Beri Chetties. The Nattukottai Chettis belonged to the left- hand group.
26
C.S Srinivasachari, History of the City of Madras, P. Varadhachari & Co, Madras, 1939, p.50. Several
communities like Maravar, Kaikkolar, Kammalar, Vanniar,Kallar, Parayar, Idayar, Ambalakkar, Chetty,
Chakkiliyar and Vellalar which comes under the two categories called Right Hand (Valangi) and Left Hand
(Idangai) castes. They had been carrying on their activates and occupations in the Tamil country from
ancient times. When there was a dispute among them with regard to their professional activities, it was
referred to the ancient Cholas Ruler, Karikala. Those who stood on their right hand side were called
Valangi or Right Hand Castes and those who stood on the other side were called Idangi or Left hand caste.
In later centuries many sub castes and migrant communities were added to these castes according to their
choice. But, these details formed a subject of controversy among scholars in later years. Also, refer K.K.
Pillay, Studies in Indian History (with special reference to Tamil Nadu), published by author, Madras,
1979.
27
Report on the census of the Madras Presidency, 1871, Madras, 1874, p.170.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
In the caste disputes between the groups that were popularly known as
Valangai and Idangai, i.e., Right hand and Left hand castes, the Komatis had
Old Madras” made a mention about these disputes. According to him, the Komatis
belonged to the right hand caste along with the Vellalars, Kanakkans, Pallis (men)
and Pariahs. Among the Left hand castes the Chetties, Vanniars and Kaikkolars
ascendant at the upper levels of activity while the Tamil chetties were present in
large numbers at the lower levels. It is to be noted that the left hand faction was
led by the affluent chetty merchants. Although less in number, they were wealthier
and influential. But the right hand faction consisted of some merchant classes and
all agrarian people.29 Mostly, the disputes between the Right hand and Left hand
castes broke out due to professional rivalry, economic status and dominance of
one caste or other in social positions and religious functions. This continued till
Despite the inherent rivalry among the merchant communities, the British
fully depended on all these merchant groups for their trade since they were aware
of the fact that they could not continue their trade without their help and
28
Henry Davision Love, op.cit.p 137.
29
S. Arasaratnam, Maritime Commerce and English Power: South East Asia 1750 – 1800, Sterling
Publishers Pvt. Ltd., New Delhi, 1996, p.279.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
involvement. Also, the English company’s officials understood that the Komatis
had always been reliable in their transactions with the European merchants.
Hence, the English never took efforts to interfere in the disputes in which the
merchants such as Sunkurama Chetty and Thambu Chetty became popular and
affluent merchants in the city of Madras. Also, Beri Thimmanna and Kasi Viranna
flourished in trade and commerce in Madras by the end of the eighteenth century.
In fact, Madras in the northern part of Tamil Nadu and nearer to the Telugu region
was preferred more by the migrants. Its long coast, ancient places such as
Triplicane and Mylapore where Sri Parthasarathy temple and Sri Kapaleeswarar
temples respectively are located had been great attractions to the Telugus in
general and to the Komatis in particular. Hence, the migration had taken place in a
quick pace during the eighteenth and nineteenth centuries. In the beginning, the
Komatis started settling in the North Madras which was very convenient for their
commercial transactions. This is quite evident from the existence of many streets
lucrative trade in the city of Madras. The city of Madras had achieved the
reputation as the richest town on the east coast and the famous Dubash, Ananda
of Wealth).31 In fact, the growth of the city of Madras had become a major factor
30
Kanakalatha Mukund, op.cit, pp. 62-63.
31
Ibid. p. 140.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
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in the greater migration and settlement of the merchant communities like the
Apart from trade and commerce, the Telugu Chetties indulged in tax-
farming. During the second half of the eighteenth century, the Chetties were the
highest bidders and the revenues were farmed out by the English Company’s
government. The Komati Chetti merchants became affluent in this tax- farming
method32. While the Vijayanagar rule and the Nayak kingdoms witnessed the
migration of the Komatis into the Tamil region, the colonial region paved the way
for their permanent settlement in this part of South India. Also, the process of
urbanization, particularly the growth of the city of Madras and other towns, and
the expansion of colonial trade and commerce stimulated further migration and
original home of Andhra Pradesh and also in Karnataka and Tamil Nadu in large
numbers. In Kerala, except in the district of Palghat where there are some Vysya
there are a few families belonging to Vysya community. In Tamil Nadu, Vysyas
flourish in some important cities like Madurai, Coimbatore, Dindigul, Trichy and
Erode. However, only a few had been successful in their business and it is be
32
S. Arasaratnam, op.cit., p.18.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
pointed out here that many Vysya live in poor conditions leading their life as
labourers, hawkers and petty employees in shops. Compared to Tamil Nadu, the
Vysyas in their native Andhra Pradesh had advanced in business, industry and
agriculture.33
business and social and cultural life. They are the affluent section of the society
and they had remained popular in instituting several charities for the social and
cultural development of the city. The present Govindappa Naickan Street which
remains the nerve centre for mercantile activity in Goerge Town was previously
known as “Komati Veedhi”. Also, Vysyas lived in the Anna Pillai Street,
Audiappa Naicken Street, Kasi Chetty Street and Acharappan Street. These were
the wealthiest class of the society. Further, the whole area was predominantly
workers) and Adi-Andhras in the total population of the city of Madras. The
33
R.R Nadham, “Arya Vysyas in South India Today” in the souvenir of the Dakshina India Arya Vysya
Gubba Muniratnam Chetty Charities Building Committee, Thirumala, Sri Nagarujuna Printers,
Vijaywad,6, December, 1988, Passim.
34
Ibid.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
Companies, and entering into leases, contracts and trade agreements with the
English merchants and many of them were serving the English merchants as
East India Company35. They flourished as big merchant families in several places
at Madras. The Desu family flourished in Sowcarpet, Seven Wells and China
Bazaar, Nalam and Satrasala families spread over Elephant Gate, Purasalwakkam,
Kilpauk and Egmore; the Kasi Chetty families in Nungambhakkam and Chetput,
the Kolla family members of Kolla Chinniah Chetty were owning lands in the
present Syndenhams Road in Veperi and Vyasarpadi; the Beri Chetty families like
that of Kakumanu and Pasumati families and that of Sir Pitti Theagaraya Chetty
and many others were having large amount of properities in Mambalam and
Central Madras.36
Wherever the Vysyas settled, they built a temple for their community
Goddess Sri Kanyaka Parameshwari. As most of the Vysyas did not know the
history of their origin and also the importance of their family deity and gotra, it
was decided by the members of Arya Vysya organizations to educate them about
Andhra Pradesh. The Vysyas who lived in Penukonda also agreed to provide all
facilities to the pilgrims who had come from different parts of South India. The
35
Madras City in Retrospect, pp.191 -204.
36
Ibid.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
Zamindar of Penukonda was also a Vysya who agreed to support this cause with
liberal donations. Also, 102 Stone Pillars were erected in the Kanyakaprameshwari
By passage of the time, the city of Madras gradually developed into a city
of mixed culture with varying linguistic denominations. As the city grew in all
dimensions, the Tamils from other parts of Tamil nadu also flocked into the city.
They varied from fisherman to higher castes of Mudaliar, Vanniyar, Iyer and
such large numbers in 1948 the Dhar Commission made its observation in respect
of its population and language. While referring to the problems of the cities of
was 2.5 lakhs which included the Telugus. In 1891 it was 4, 52,518 and there were
a substantial number of Telugus.40 In the Census of 1871, about 2.4 percent of the
37
R.R. Nadham, op.cit., passim.
38
Madras City Retrospect, pp.191 -204.
39
Ibid.
40
Madras City Retrospect, pp. 191-204.
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noted that this included people other than the Vysyas like Gujaratis and Marwaris.
These communities had been classified in the Census Report as Chettis Beri
Chetties and Komatis, Baniyas, Marwaris and Vaniars (oilmongers) and even
some less fortunate traders were also mentioned as Bankrupt Chetties.41 The
Census reports besides giving details about the etymology of the term Komati
refer to the number of people belonging to that caste. The Census Report for the
year 1891 states that 1, 30,800 people were registered themselves as Komatis in
the Madras presidency. The main sub-division of the Komati as per the Census
G.Nagappa Chetty served in the East India Company’s Government and later in
41
Report of the Census of the Madras Presidency, 1871, Vol.I, Madras, 1874, p.143.
42
Census of India, Part I, 1891, p.275.
43
Public Department Records, Records of the St. Fort George, G.N 47 – 48 of 1848 and G.N 28- 29 of
1853.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
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The Komatis began to claim the name Vysya for their caste name right
from the beginning of the twentieth century. But the number of persons registered
under the title Vysya dwindled in the city of Madras from 19159 in 1901 to 6042
in 1911 Census records. At the same time, the number of Komatis had risen from
428, 188 to 498 and 295 or by 16 percent.44 This clearly shows that many were
still interested to cling on to their old caste name in spite of its derogatory
connotations attribute to many. However, the elitist group of the Komatis was not
prepared to leave from like that. They had made all efforts during the second
assume such a new name for their caste and to improve their community to high
levels.
The Census Reports of 1911 state that there are two subdivisions among
the Komatis namely Smarta and Vaishnava Komatis, who form separate classes
and they neither eat together nor intermarry. The male members normally assumed
the name chetty suffixed to their names and as many as 375,000 were mostly in
Godavari, Krishna and Nellore districts of Andhra Pradesh. Another class called
Gowra Komatis, i.e. merchant Komatis, numbering about 9000 as per the Census
Report of 1911, were also flourishing in a few parts of Telugu country. 45 The
44
Census of India, Vol. XII, Madras, Part I, 1912, p.161.
45
Census of India. op.cit. pp.157 – 165.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
above groups had also started migrating to the Tamil country and so in the early
decades of the twentieth century there was a steady growth in their migration since
the Tamil country in general and the city of Madras in particular opened gates for
The Jati name chetty denotes to the trading caste in South India. The may
be compared to the Baniyas of western and northern India. Generally, the name
chetty is applied to a number of castes who were traders other than the Komati.
Even the Parsees engaged in trade are called as chetties. The Gujarathi
Mohammadens are the Bohras who are also some times called as Chetties. The
Gazoolu Balijas or bangle makers of Telugu race oil pressers and the cloth
merchants are called as chetties. In Tamil Nadu the Nattukottai Nagarattar and
Vaniar oil mongers and businessmen are also called as chetties. The potters and
fishermen of Tamil Nadu sometimes for the sake of respect of honour assume the
“jati” name chetties.46 The Vysyas in India are called by different names as
Nadu, Gupta in some North Indian states and Seth in Gujarat and Rajasthan. The
private records of old Vysya families state about the existence of Arya Vysyas in
other parts of India. It describes that as follows: The trading community of Vysyas
living in Anga, Vanga, Kalinga, Vidharba, Andhra, Karnataka, Tamil Nadu and
46
R.R Nadham, op.cit., passim.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
Consequently, the Vysyas of Tamil Nadu had been maintaining some contacts
with their counter parts in other parts of India with regard to their commercial
activities.47
In general, the Komatis in the city of Madras who are desirous of calling
themselves as Arya Vysya had been carrying on their commercial activities very
individual welfare but also in the welfare of their fellow community men. After
their migration and settlement, their activities had been directed for the welfare of
other also. Though they maintain unique customs, practices and rituals of their
own in their respective areas, they had also contributed for the welfare of the
society of Tamil Nadu in general and Madras in particularly which are manifest in
Summation
The birth place of the fairy deity of the Vysya community is Penukonda
records say that around 1620 in the commanded court export merchants and
traders were Komatis. According to H.D. Love in his work ‘Vestiges of old
Madras made a mention about the controversy between left hand Chetties and
47
R.R Nadham, op.cit., passim.
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History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.
right hand Chettis who were termed as ‘endenkar and “valangai’. He further states
that the Komatis belonged to right hand cost along with the vellalars, Kanakkans,
Pallis and Pariahs. Among the left hand castes the Chettias, Vanniars and
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