Vous êtes sur la page 1sur 26

CHAPTER III

MIGRATION, SETTLEMENT AND ACTIVITIES

OF THE KOMATIS IN THE MADRAS REGION

The literature produced by the Vysya organizations such as the Southern

India Vysya Association and Arya Vysya Sangams provide information regarding

the migration of the Komatis from their place of origin. The birthplace of the

family deity of the Vysya community, Sri Vasavamba, is believed to be

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

through the present day Narasapur, Bhimavaram, Gudivada, Vijayavada, Tenali,

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

in their souvenirs and in other literature published by the Vysya organizations, it is

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

rulers during the later part of the fourteenth century.

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.

Migration of the Telugus of Andhra Pradesh into Tamil Nadu

According to N. Venkataramanayya who is an eminent historian of South

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

order to maintain the purity and integrity of each caste.

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

medium of expression gave rise to the Telugu language. In course of time, it

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.
- 55 -
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

centuries. Political supremacy, social dominance, economic growth, overseas

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

a conflict with the Andhra.

4
Nelaturi Venkataramanaya,op.cit.
- 56 -
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

development of Telugu literature which was patronized by the Eastern Chalukyas

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

kingdom was reduced to the position of a sub-ordinate power.5

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

members of this community in each of these towns constituted themselves into a

guild called “nagaram” and the members of this guild were called as

“nagaramvari” or “setti pattana swamis”. 7 They usually met in front hall or

“mukha mandapam” in the local Nageswaraswami temple at Penukonda and


5
Nelaturi Venkataramanaya,op.cit.
6
Ibid.
7
Alexander I.Tchitcherov, India: Changing Economic structure in the 16th to 18th centuries, Outline
History of crafts and trade, Manohar , New Delhi, 1998, pp. 153-155.

- 57 -
History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.

transacted business of common, communal and commercial interests. The

“nagarams” of all the eighteen towns were incorporated into a federation with its

headquarters at Penukonda.

The political ascendancy of the Kakatiyas in the twelfth century A.D.

witnessed the spread of Vaishnavism and Virasivism in Andhra region. The

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

Muslims in South India in the fourteenth century. The conquest of Warangal by

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

seventy-five including Prolaya Vema Reddis of Addanki and Venu Bhupati of

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

Sultanate by close of the fourteenth century. 9

8
Nelaturi Venkaramanyya, op.cit,pp. 175 -176.
9
Ibid.
- 58 -
History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.

At this juncture, the emergence of the Vijayanagar Empire in the Western

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

Vaishanvism by Saint Ramanuja produced the same result. According to their

religious inclinations, the people of various regions moved to Vaishnavaite centres

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.
- 59 -
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

country. Generally, the Vijayanagar kings and Nayaks encouraged these

movements by their munificence and grant of special privileges to the immigrants.

Brahmins of all sects and denominations, Kshtriyas, Reddis, Kammas, Balijas,

Komatis, Vuddas and other communities including washermen and barbers

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

Tanjore patronized a number of scholars and poets and by their munificence

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

Nayaks of Madurai emulated the example of the Tanjore Nayaks. Hence, as a

consequence of the migration of the Telugu people to different parts of Tamil

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

such as the Ayyavole Chalumalas, Nanadesis and Svadesiparadesa. 11 The Komatis

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.

- 60 -
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

motivated by a need to gain control over the surplus- generating agricultural

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

commerce through the remission of taxes and granting of social privileges to

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.
- 61 -
History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.

of the six leading Chetties of Pattanam in Coimbatore have been declared as

Nanadeshipattanam (the town of Nanadeshis) along with a sanctuary in order to

recolonize the town.13

The Telugu Chetty castes namely the Komatis and Kavarai chettis had

migrated from the Krishna and Godavari delta regions of Andhra during the

Vijayanagar period. Various chetty merchant communities of Andhra region

generally specialized in various trades of different commodities. For example,

Kudiraichettis specialized in horses. Kavaraichettis dealt in precious stones, metals

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

countries. It is interesting to note that some inscriptions of the seventeenth century

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.

- 62 -
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. Earlier, merchants were generally referred to a “nagarattar”, as they

normally lived in cities and carried on lucrative trade. Further, it is pertinent to

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

to indicate the respect they commanded in the society.16

Settlement of the Komatis

After the coming of the Europeans, the commercial activities on the

Coramandal coast had been considerably increased. Naturally, the consequent

development was the presence of the number of merchants in the commercial

centre and their involvement in the commercial activities. Around the year 1620,

William Methword, the English factor at Masulipatnam, noted at least four classes

of merchants. At the top were merchants known as “Committys”, Komatis who

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

traders.18 In later stages, by their enterprising activities some of the leading

merchants became the merchant capitalists.

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.

- 63 -
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

stream of Tamil social, economic, political and cultural life. 20

19
Kanakalatha Mukund, op.cit. pp. 63- 65.
20
Janaki Venkatram, “The Telugu Ethos” in Aside, Madras, 30, November 1990, pp.14.

- 64 -
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 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

Chetty, Lingi Chetty, Erra Balu Chetty and Thamby Chetty.

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

to render military services in the new areas of annexations by the Vijayanagar

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

generally lived in the populous areas. Particularly, Madurai Erode, Coimbatore,

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

Madraspatnam or Chennapatnam and expanded their trading activities, more of

21
“Madras City in Retrospect” in general information, Amarajeevi Potti Sriramulu 90th Jayanthi Souvenir,
1992, pp.191-203.

- 65 -
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,

Kammas, Reddiars, Devangas, Voddars, Mutrajas, Komatis and Adi Andhras

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

Chettis became an enterprising trading community. Their commercial activities

became vigorous in the eighteenth and nineteenth centuries, near the shores of

North Madras. As indicated earlier, this fact is indicated by the existence 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

Chennapatnam. Weavers in the coastal districts who supplied cloth to the

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

- 66 -
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

translated in English and published in England under the title “Pictures of

England”.22 By the 1720s Thambu Chetty, a great merchant capitalist started a

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

traders. Sunkurama Chetty was a prominent merchant flourishing in cloth trade.

He was a towering figure in the trade of the region for the first twenty years of the

eighteenth century. Until 1719, Sunkurama Chetty as the head of a group of

partners continued to be sole supplier of cloth to Fort St. George. 24 It is to be noted

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.
- 67 -
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

community development activities. Sometimes, they also acted as mediators in the

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

divisions in the society is a matter of controversy among the scholars. Particularly,

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.

- 68 -
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

involved themselves to a considerable extent. H.D. Love in his work “Vestiges of

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

were prominent.28 In the eighteenth century, the Telugu merchants continued to be

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

the middle of the nineteenth century.

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.

- 69 -
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

Komatis were involved.30 During the seventeenth century, several Komati

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

with the names of popular Komati merchants. These merchants carried on a

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

Rangam Pillai of Pondicherry called it as “Kubhera Pattinam” (Town of the Lord

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.

- 70 -
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 greater migration and settlement of the merchant communities like the

Komatis in this region.

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

settlement of the Komati Chetties in this region in the nineteenth century.

It is to be noted that the Vysya population has been widespread in their

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

families, the Vysya population is very scarce. In Pondicherry and Maharastra,

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.

- 71 -
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

In the city of Madras, the Vysyas occupied an most important place in

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

inhabitated by the Vysyas.34

By the end of the nineteenth century, there was a considerable number of

the Telugu Vysyas, Devangas or weavers of Washermenpet, Vodders (road

workers) and Adi-Andhras in the total population of the city of Madras. The

Telugu Vysya families were carrying on trade, forming Corporations and

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.

- 72 -
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

Dhubashis (persons conversant in two languages), Wholesale agents as brokers of

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

this by arranging a pilgrimage to their place of origin namely, Penukonda in

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.

- 73 -
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

Temple in Penukonda to describe the 102 gotras of the Vysyas 37

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

Iyengars.38 After 1931, Gujaratis, Marwaris, Malayalis and Kannadigas came in

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

Bombay and Madras, it stated as follows:

“These cities are not populated exclusively or even largely by


speakers of any one language. They are in every sense multilingual.
They have developed a cosmopolitan life of their own and more or
less of all- India importance”.39

The population of Madras city as estimated in 1670 was 40,000. In 1774 it

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.
- 74 -
History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.

population was mentioned as belonging to trading caste. However, it should be

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

data was Gavara, Kalinga and Vengina (from Venginad).42

It is interesting to note that some Komati chetties such as M. Kothandarama

Chetty, D. Ramanoojoolu Chetty, Sooralu Chinnasamy Chetty, Cassa

Soobarayaloo Chetty, T. Venkatarayaloo Chetty, Appasamy Chetty and

G.Nagappa Chetty served in the East India Company’s Government and later in

the administration in several capacities as Head Revenue officer, writer,

Accountant, Deputy Bullionkeeper, Copyist, Clerk and Shrof. 43

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.
- 75 -
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 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

decade of the twentieth century to educate them properly so as to make them to

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.
- 76 -
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

enterprising communities for a flourishing trade prosperous life.

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

Komati in Andhra Pradesh, Setty in Karnataka, Chetty and Chettiar in Tamil

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

Magadha were known as Vysyas, Setty, Chetty, Agarwal, Maheswari, Gupta,

46
R.R Nadham, op.cit., passim.
- 77 -
History of the Telugu Komati Chetties in the City of Madras: The Contribution of the Migration
Community to the Madras Society During 1850 -1970.

Kumar Vysya, Baniya, Srimali, Venik, Birla, Dhalmia and Goyonka.

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

efficiently. They are prosperous merchants interested not merely in their

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

their social, economic and cultural activities.

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.
- 78 -
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

Kaikolars were prominent.

- 79 -

Vous aimerez peut-être aussi