social life of the komatis and their...

CHAPTER IV

SOCIAL LIFE OF THE KOMATIS AND THEIR CONTRIBUTION TO

MADRAS SOCIETY

In modern times, the chief characteristic of the social life of the people of

Madras city had been cosmopolitan due to the nature of the composition of the

people. Since the days of its foundation, the city of Madras gave place to

numerous members of different castes and communities who made this city as

their permanent home. In the process of social transformation, different cultures

developed and shaped the society of the growing city. During the British period,

the process of modernization had been ubiquitous in all sections of the Madras

society. The introduction of western education and culture in the modern period

effected enormous changes in the social life of the people. In this chapter, an

attempt is made to describe the social life of the Komatis in the backdrop of

general social development in the city of Madras during the period under study.

The Komatis, being a migrant community, had their own unique way of

life, which was to some extent different from that of the people of Madras.

Although their mother tongue was Telugu, their beliefs and customs varied from

the other Telugu communities such as the Reddis, Balijas, etc. The Komatis

practiced different religious rites and rituals as prescribed in their caste manuals.

However, during the process of modernization the Komatis made some

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

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adjustments with the changing times. They retained certain important caste

practices during the important ceremonies, rites and rituals. They created

institutions, charities and other modern social organizations for the benefit of their

own community and to some extent for others. The philanthropists belonging to

the Komati community established many educational institutions and religious

charities to help the poor and needy. Temples all over South India were benefited

much from the munificent donations from Komati benefactors. It is quite

interesting to examine in detail the social life of the Komatis who made the city of

Madras as their home.

Social Functions, Customs and Practices

The Komatis are generally conservative in nature. Their thriftiness is quite

known to everyone. In fact, the Tamils had learnt this tendency from the Komatis.

Particularly, the thriftiness and savings habit are the contributions of the Komatis.

The Tamils were very much inspired by these qualities and they adopted them in

their daily life. The Komatis who settled in the city of Madras gradually began to

socially interact with the native population. They were able to acquire the working

knowledge of Tamil and subsequently sent their children to learn Tamil in schools.

Yet, this linguistic adaptation did not influence their cultural traits which they

retain and follow with real vigour and original identity. However, the Tamilian

style of dressing and dressmaking found favor with the Komatis, both men and

women. For example, men wore the traditional “keel-pass” and dhoti of Tamil


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men. They wore it in “Thar-Pachu” style, which is also known as “ Thattu Vesti

Kattu” in Tamil.1

In fact, the social customs of the Komatis have been characteristically

Brahmanical because they considered themselves as twice born like the Brahmins.

There are many religious ceremonies systematically followed by the Komatis in

respect of the birth of a child. Anna- Prasana (offering of solid food to child for

the first time), first birth day of the child, Upanayana, (wearing of sacred thread)

schooling, marriage, etc. Further, the marriage functions observed by them are

unique in their own. The sixtieth year function of a married man is called

“Shastiapthapoorthy”. They also celebrate the successful completion of eightieth

year (Sathabhishekam) if the couples survive to that age.2

The Komatis celebrate the birth of a child ceremoniously. The father of the

child holds a reception to which he invites his relatives and most intimate friends.

Sweets are distributed to mark that significant occasion. This function is observed

soon after the birth of the child with religious rituals and with complete avoidance

of “deepa aradhana” (lightning of lamp in any form) for a period of ten days. On

the tenth day with the family priest officiating, the ceremony of “punyavachana”

and “namakarana” (purification and naming of the child) are performed. The

1 Personal Interview with Pathi Venkatasubramanyam on 23.07.2008.

2 Personal Interview with Vommina Subramanyam on 29.09.2008.


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mother of the child is anointed with sesame oil. The child is named and it gets the

family name as the surname. Unhusked rice is evenly spread on a beautiful silver

plate in which the father writes the name of the child for three times. The function

generally ends with a grand lunch with special feeding of the poor. In the evening

the child is put in the cradle for the first time and the kith and kin bestow their

blessings and also invoke the blessings of the God. They also give a variety of

gifts to the child. These gifts range from baby-suit to gold ring and chain.3

When the child becomes five months old, they observe the “choulam”, the

ear boring function. Both the lobes of the ears of the child are pierced with thin

sharp gold pins, which will then be made as earrings. “Anna Prasana” or giving

cooked rice with ghee and dhal for the first time to the child is another function,

which takes place between fifth and eighth month of the child. The maternal uncle

of the child plays a significant rile during this function. He puts before the child

various things such as money, toys, gold, silver, pen, sweets, flowers etc., and the

future of the child is ascertained on the basis of the preference of the child on the

object.

The celebration of the birthday of Komati child has always been associated

with a compulsory visit to the temple of their community deity, Sri Kanyaka

Parameshwari. The child is anointed and in put on with ornaments and new clothes

and is placed before the Goddess. Archana (prayer) is performed in the name of

3 Vommina Subramanyam. op. cit.


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the child. The priest chants the mantra quoting the name and the Gotra of the

child. Tonsuring the head of the child is an important religious ritual. It is a token

of submission to the divine will of God in Hinduism.4 The Brahmin astrologer

fixes an auspicious day for tonsuring the head of the child when the Komati child

is two or three years old. The maternal uncle places the child on his lap and the

barber tonsures the child. The dress that the maternal uncle has put on the child

during the tonsuring of the head is given to the barber. The child’s head is

anointed with sandal wood paste mixed with rose water. The next function in

respect of the child is at time when it attains the age to go to school. In fact, the

schooling begins when the child completes five years of age. After fixing an

auspicious time by an astrologer, the child is sent to the local primary school. The

child’s forehead is embellished with the community forehead symbol “Vaishnava

namam”.5

The performance of marriage is another important function celebrated by

the Komatis with great pomp and show. In fact, performing marriages are typical

to the Komatis community. Marriage is considered to be sacred for them. In the

beginning, the 102 Gothras of the Komati community systematically followed the

4 C.H Buck, Faiths and Festivals in India, N.E Enterprises, Madras, p.35.5 Ibid., P.124. The Forehead symbol of the Vaishnava sects usually composed of three upright marks calledthe “Trifala” which represents the gods of the Hindu pantheon Brahma, Vishnu and Shiva. The two outerlines are white and sometimes slant outwards, while the central line is red. Special clay on the riverside isprocessed after mixing it with milk and made as white sticks called “Namakkatti” and this is used fordrawing white lines on the forehead. The mixture of turmeric is used for the red mark line on the forehead.This is considered as a sacred mark for all the Vaishnavaites. On the other hand, the Saivaite Komati’s havethree horizontal white lines “Tripunda” as their sacred mark on their forehead. These white lines are drawnwith the help of “Vibhuthi”, the holy ash.


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custom of their caste, “Manerikam” the marriage with maternal uncle’s daughter.

But after their migration into the south, this custom has been gradually left out due

to some reasons. When there is no maternal uncle for the boy, the Komati family

will have to go in for a different girl from a different Komati family and

particularly when they move to different parts of India, marriage with their own

close kith and kin is not very much possible. Also, at present, more number of

Komatis prefers Komati girls from outside their families with a view to getting

more dowries from the bride’s families. The Komatis don’t go for marriage

alliance with the same Gothra.6 After scrutinizing the horoscope of both the bride

and bridegroom through their family priest, the bride’s father fixes an auspicious

day and time for marriage in any choultry, preferably the choultry attached to their

caste deity, Sri Kanyaka Parameswari temple. The marriage function is performed

in strict compliance with their caste rules. It is significant to note that their contact

with the Tamil culture in the city of Madras had not very much influenced their

marriage function because the Komatis are basically conservative in nature. Also,

this clearly shows that they are inclined to adopt only certain practices of others

which are beneficial to them.

There is a “Nalungu” function which will be held normally a day or two

before the marriage in both the houses of the families of bride and bridegroom. On

that occasion important relatives and friends are invited and special pooja for the

6 Vummidi Ethiraj, Vasavi: The Princess of Penukonda, Published by the author, 1996. p.4.


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family deity is performed. The silk clothes and jewels which are to be presented to

the bride and bridegroom are displayed before the family deity and some elderly

women of the family sing the invocation song. During the occasion close relatives

will offer presents to the couple.

In the past, the Komati marriages were celebrated for a period of seven

days, allotting each day for the worship of a particular deity and offering

obeisance to the gothra ancestors.7 However, from the 1950s this duration of

marriage celebration had been shortened to only two days due to rapidly changing

social situation in the city of Madras.8 In fact, the Komati marriage is held for two

days with the following programs. On the previous day evening the

“Nichiyathartham” (betrothal function) is held and it is followed by a reception.

On the “Nichayathartham” day, the parents of the bride and bridegroom exchange

the “Lagna Patrika” (Marriage offer and Invitation), with betal nut leaves and

fruits in the presence of an officiating Brahmin priest chanting Sanskrit slokas

(sacred marriage verses). On the day of the marriage, Upanayanam, Muhurtham

and pooja are performed one by one. In the early morning, the Upanayanam

function is performed. The Brahmins, Kshatriyas and Vaisyas consider themselves

as twice born and therefore obtain a second spiritual birth by investiture with a

7 Vummidi Ethiraj,op.cit.

8 Personal Interview with Prof. Itta Sambasiviah on 01.10.2008.


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sacred thread.9 The Vaisyas observe the upanayanam in order to wear a sacred

thread before marriage. The sacred thread – (jenjam or yajnopaveetham in Sanskrit

or Poonool in Tamil) must be in cotton and consists of three threads twisted to the

right. The Brahmin priest chanting the Sanskrit slokas and the spiritual word

“OM” places the thread over the bridegroom’s head and diagonally hangs across

the body’s left shoulder and right hip. Subsequently, other marriage rituals such as

Kasi Yatra and Muhurtham are performed. After the marriage function is over, the

couple is taken to the house of the bridegroom to perform a few rituals like

lighting the oil lamp and sprinkling rice in the hall to mark that she has brought

glory and prosperity to the bridegroom’s house. This function is known as bride’s

glorious entry (Vadhuvu Griha Pravesamu). Then they perform Sri Venkateswara

and Sri Satyanarayana Poojas for their longevity and progeny.

There are also a few orthodox persons among the Komatis to perform

religious and social functions. Their group is a unique institution. “Vummidy Setty

Parampariyam”, though an institution of the past is prevalent in a few place only

among the Komati community. The Komati priest for the socio-religious function

and wedding of Komati community is known as Vummidi Setty. He is the master

of ceremonies. He wears a Zari, Turban, close coat and a panchakatcham. He

helps the Brahmins prohits and the families of the bride and bridegroom in

conducting the rituals systematically and in an approved pattern as explained in

9 C. H Buck. op.cit. pg.29.


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caste manuals. He sets the whole stage for the marriage from arranging the

Prolistambam, Muhurtha-Mandapam, Kankanadharanam and Mangalyadharanam

and Gothra puja to the final reception taking instructions for the prohits.10

The women counterpart of Vummidy Setty is the “Perantalu”, who will be

conducting the ceremonies in a parallel manner during several programmers of the

wedding function. It is left to the discretion of the families conducting the

marriage to choose either Vummidi Setty or Perantalu to monitor the programmes

of the marriage. They have to be paid with “Mariyadha Katnam” in cash and in

kind for their services. Of late, this institution is slowly loosing its ground and the

number of such people is dwindling due to lack of encouragement to them.11 It is

also to be pointed out here that the Komati community strictly follows certain

customs. The Gothra of the bride and bridegroom should not be one and the same

and so the Swagothra marriage is not allowed among the Komatis in the Vysya

community.12 It is believed that the gothra denoted the scientific system of RH

factor of blood group and hence congenial marital connection is not encouraged.

Similarly, affluent members of the Komati community conduct the

Shashtiaptha Poorthi Marriage in a grand manner. This marriage is conducted for

10 Vummidi Ethiraj, op.cit., p.13.

11 Ibid.

12 Gothras means the root which the ancient ancestor from which each family of the Komati communityhad descended.


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the couple during their lifetime when the man attains the age of sixty. As already

indicated, Sathabhishegham is conducted for the couple when the man attains the

age of eighty. During this function, water will be brought from various sacred

rivers of India in 108 copper pots and it will be poured on their heads. After this

bath, the couples have to perform meticulously all kinds of rites and rituals to the

Gods of Hindu pantheon for their longevity. In the second day, the function will

continue with few more rituals performed over a pedestal decorated with colourful

markings (kodams). On the third day, the couple will take a bath again in which

the water will be poured on their head through a metal filter with golden flowers

and coins. This will be performed by all those who attend the marriage on the

fourth day Upanayanam and Mangalyadharam, tying of thali (marriage knot) are

performed and the marriage function comes to an end with a grand feast. Also, the

near relatives will be presented with a golden coin while the couple are also

presented with rich gifts.13

Edgar Thurston in his ‘Castes and Tribes of Southern India’ gives an

elaborate description about the marriage ceremonies of the Komatis that were in

practice during the nineteenth century. He quotes about the custom of marrying

one’s maternal uncle practiced among the Komatis as follows:

13 Personal Interview with Vommina Surendra Babu on 22.10.2008.


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“In 1839, according to the Asiatic journal, a case was

taken before the Supreme court of Madras, in which the

plaintiff brought an action against his uncle for giving his

daughter away in marriage, without making him an offer

of hand”.14

Also, Thurston elaborates the connection between the Komatis and the

Madigas during the marriage of the Komati caste people. Several stories are said

to describe this custom of inviting the Madigas for their marriages and voluntarily

bearing all the expenses of the Madiga families attached to their homes. Also, it is

pointed out that in course of time the Komatis had abandoned this practice. In the

city of Madras, it was customary in the eighteenth century for the Komatis to get

the Mangalyam or “sathamanam” (marriage badge) blessed by an aged Madiga

before it was tied around the bride’s neck. Further, it was also customary to give

the sacred fire kept in a small pot used at the marriage functions for the

performance of human to a Madiga and receive it back from him.15 They believe

that it is done to get the blessings of the Madigas whose ancestors were once

wrongly penalized by the Komatis

14 Edgar Thurston and K. Rangachari, Castes and Tribes of Southern India, AES, New Delhi, 1987, p.325.

15 Ibid. p.327.


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These and similar customs existed in several local areas and it was reported

that if Madigas were not offered with such positions and opportunities and if they

were not kept satisfied with their claims, they could even go to the extent of

stopping the marriage “by coming to the house at which it was to be celebrated,

chopping away the plantain trunks which decorate the marriage booth, and

carrying them off”.16 This invitation of the Komatis to the Madigas indicates the

recognition given by the Komatis to the Madigas who were the depressed class.

While writing about them in the later part of the nineteenth century. Sir Walter

Elliot, G. Oppert and Major Mackenzie referred to the practice of presenting of

betel leaves and areca nuts by the Komatis to the Madiga and inviting them to be

present at their marriages. In modern times, as the Komatis had risen in the social

scale they wished to give this kind of invitation covertly as they inwardly feel that

prestige would be affected if it was done conspicuously. The Madras Census

Report of 1901 states that “now-a-days the presentation (of betel leaf and nuts) is

sometimes veiled by the Komati concerned and it is done by sending his shoes to

be mended by the Madiga a few days before the wedding, deferring paymen till

the wedding day, and then handling over to the Madiga the leaf and nut with the

amount of his bill”.17 Until the Madiga replied with his acceptance of the betel leaf

and nut, the mangalyam could not be tied around the bride’s neck. There are also

other accounts regarding this custom during the marriage ceremony of the

16 Edgar Thurston and K. Rangachari, op.cit. p. 328

17 Ibid.


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Komatis found in their family records. There were also practices of child marriage

among the Komatis. A Brahmin priest officiates the marriage function and each

prohit has a number of Komati families attached to him and his circle. Polygamy

was permitted in earlier centuries but only if the first wife gives her assent.

Two forms of marriage functions were recognized by the Komatis namely,

“puronoktha” and “vedoktha”. The first one was observed with age along customs

and rituals while the latter follow the Vedic ritual of the Brahmins. In the city of

Madras, the Vedoktha form of marriage had been practiced while in the rural areas

the “puronoktha” type had been followed. These marriage functions are even not

conducted elaborately as described earlier with all rituals, pomp and splendour.18

Food Habits of the Komatis

The Komatis follow certain specific food habits over a long period of time.

Their meal always begins with “Avakkai-rice”. Hot rice is served in a plate and

hot and fragrant ghee poured on it followed by red hot avakkai juice. The whole

thing is mixed together and taken as the first course. Then pacchadi, paruppu podi

and rasam are served one after another.19 However, there has been a good deal of

change in the dietary habits of the Telugu Komatis after their migration into Tamil

region. The avakkai rice has been slowly replaced by other items such as Dhaniyal

18 Edgar Thurston and K. Rangachari, op.cit., p.332.19 Sridevi Rao, Lying the Good life in Aside, 30 November, 1990.


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powder, Kariveyal powder; Coriander leaves rice and Gonkura Chutney. Other

food items of the Komatis include Attukulu appam, Ragi pindi dosa, Bajra Idly

and different kinds of appalams. They also take Tamilian special food items such

as masala dosa, poori masala and sambar.20

The Southern India Vysya Association

It is believed that caste association is a modern creation and it has been

both a product and agent of caste fusion within the caste system. It represents the

amalgamated caste grouping but has only limited membership. Not all become

members of the caste association. The traditional system of “jati” still remains

intact in many of the villages. In fact, the Madras Presidency witnessed the

emergence of more caste associations in the early part of the nineteenth century.

The educated sections of various castes came forward to unite the people of their

respective endogamous groups and sought to change their social and cultural

outlook and practices by way of organizing Caste Associations to attain the higher

social status in the traditional caste hierarchy.

The convening of the Vysya Mahasabha in 1905 by the Komatis had been

mainly for the same purpose. In 1955, Sami Venkatachalam Chetty a popular

Vysya politician and philanthropist, wrote under the caption “Origin of the Vysya

Association”, narrating the circumstances and the reasons for the genesis of the

20 Personal Interview with Suncoo Ravindra on 21.01.2008.


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Southern India Vysya Association. He said that the members of the community

began to stir for reform of some old (and imposed) caste restrictions and for

educational progress of their youth. On the religious side, though the community

belongs to one of those called Dwijas, it was denied the right of “yagnam”

(religious ritual) and such other Vedic rites. The community was so low in the

level of educational advancement that it has not even a handful of graduates, not

even a score of Government officials and practically none in the higher ranks of

law or in other professions such as engineering, medical, and the like”.21

Further, he continues that the Members of the community who dared even

to drink tea with other members of society or who dared to make a voyage to

Ceylon or Burma not to speak of other continents were excommunicated Girls

were married at a very early age, education of girls was shockingly neglected,

marriage of widows was rigorously condemned. In fact, even the thought of

progressive ideas was totally banned 22

In fact, the Vysyas generally being a rich community suffered from a lower

social status and traditional evil practices. These problems had been reinforced by

their relative educational backwardness compared to the educational standards of

the Brahmins. Although the ‘Dwijahood” or twice born status was ascribed to

21 The Platinum Jubilee Souvenir of the South India Vysya Association, Madras, 1981.

22 Ibid.


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them, their position in the social hierarchy was not very much higher than that of

the Sudras23 In fact, in the early days of its foundation in 1905, the Southern India

Vysya Association in Madras had been struggling to assert the position of the

Vysyas among other castes. The association had always tried to equate the

position of the Vysyas with the Brahmins. The Vysyas with the Brahmins. The

Vysyas gave great respect to the Brahmins. But at the same time they felt that they

were not inferior to them.

In Andhra Pradesh it was Sri Panditaraya Mamidi Venkatarayalu and

Atmuri Lakshminarasimha Somayaji, who took pioneering efforts in removing the

social and religious disabilities of the Vysya community. The former waged a

legal battle even in the Privy Council and spent about one lakh rupees in the early

years of the twentieth century and won the right of participating in and also

performing independently the Vedic rites by members of the community. He

presented “Sabdartha Kalpataruvu” (Telugu Dictionary) for the use of the

community. It was printed during 1961 – 62 and released by the President of India

Dr. S. Radhakrishna. The latter Atmuri Lakshminarasimha Somayaji sowed the

seeds of wisdom in the minds of the Vysya youth and infused in them a great

interest in learning. They were also enlightened by his erudite treatises like

23 G. Sudharshan Reddy, Caste Mobility in Andhra – A Study of Vysya Mahasabha 1907 – 1930, in theIndian History Congress Proceeding, 59th Session, 1998, pp.647- 653.


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“Vysya Dharma Prakasika”.24 He was a great social reformer and a great spiritual

leader. He advocated post puberty marriages and remarriage of child widows. He

was greatly involved in deep researches on Vedic lore and other Sastras and

established the practice of Vysyas tracing their family origins or gothras to ancient

“rishis” – a privilege which was denied to them so far by upper castes.25

By passage of time, the progress of science and technology, transport and

communication facilities, the spread of literacy and the development of vernacular

press enabled the Komatis to interact among themselves more frequently. Also,

the frequent inter regional mobility and wider involvement in flourishing colonial

trade made some members of this community very rich. Their trade generally

varied from grocery items to jewels and from cloth business to transaction in

gems. They had their English education gradually and started competing with the

Brahmins. It was in their struggle to attain social and ritual status that the Komatis

indulged in caste solidarity movement which had culminated in the formation of

the Southern India Vysya Association (SIVA) later in 1905.

It was along with the upsurge in the activity of the community, the idea of

an association for the promotion of cultural activities of the community

germinated and this fertilized into the Southern India Vysya Association. It was

24 The Platinum Jubilee Souvenir of the Southern India Vysya Association, Madras, 1981.

25 G. Sudharshan Reddy, op.cit., pp.647 – 653.


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started in Hazaram building in Kasi Chetty Street in Chennai. On 2nd May 1905 at

an auspicious time with the Brahmans chanting the mantras in the august presence

of the Vysya community dignitaries, the Association began its formal activities.

The first donation of Rs. 300/- came from Kakumani Adikesavalu Chetty and

2/3of it was utilized for the purchase of office furniture and the remaining amount

for the expenses of the inaugural function. It is to be noted that as there was no

association for the Vysya community, this was started to promote the interests of

the community. Another philanthropist, V. Subburaya Chetty had contributed his

mite in the foundation of this association. The association was also duly registered

under the Societies Registration Act of 1860.26

The main objectives of this association were mentioned as “to build one,

reading room and a library with more number of books on various subjects, to

promote Telugu, Sanskrit and English languages and scientific excellence, to build

a dining hall for the students of the Vysya community and offer financial help for

the educational uplift of the Vysya boys, to promote handicraft education among

the community people and to build a hostel for the orphan Vysya boys and poor

people.27

26 Diamond Jubilee Souvenir of the South India Vysya Association, 1965.27 Ibid.


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It must be pointed out here that in the later half of the nineteenth century

younger members of the community became conscious of all the developments

that were taking place around and became restive. Soon in the second quarter of

the twentieth century, they began to make attempts to organize communal

meetings and conferences to bring awareness among their caste members and to

enlighten them of the benefits of such associations and meetings. It was indeed

interesting to note that in the beginning, the movement derived its encouragement

both from the orthodox members of the community and also from “free thinkers”

of the younger generations. This line of thought had spread in the city of Madras

particularly among those who had been running the administration of large

charitable trusts like the Sri Kanyaka Parameswari Devasthanam Charitable Trust.

This had enabled them to provide enormous funds for the development of

education for the poor and the needy students of the Vysya community. The

endowment of scholarships and hostel allowances had largely increased by

passage of time and after fifteen years of this movement, many poor and needy

Vysya students were enable to receive the help from such charitable

organizations.28

Although the Southern India Vysya Association had been started with such

noble aims, financial difficulties came in the way of executing many of the

projects. Therefore, this association had a chequered career sometimes bristling

28 Diamond Jubilee Souvenir of the S.K.P.D Vysya Student’s home, 1917 – 1977.


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with enthusiasm and greater activity, but often lapsing into lassitude and lesser

activities. During the 1930s, the association came into the hands of some

youngsters of the community who really improved it, raised its status, and largely

made it popular and useful. They later collected a building fund to the tune of

25,000 in 1954 to tone up its activities with greater vigour.29

Due to financial difficulties, the Southern India Vysya Association became

inactive during the 1920s and was able to sustain from the help rendered by the Sri

Kanyaka Parameswari Devasthanam Charitable Trust. In 1930 under the

presidentship of Sunku Subramanyam Chetty, a general body meeting was held in

which set of new rules and regulations were framed. As a result, the activities of

the association had been rejuvenated. Members like Bomma Sreeramulu Chetty,

Sami Ranganathan Chetty, Pichiah Chetty, Venkatasubbaiah Chetty, Nallimalli

Radhakrishna Chetty and A. Sreeramulu Chetty took active interest in the revival

and effective functioning of the association. In order to give a fillip to the

activities, six different sections had been formed. They were Library and Reading

room, literary section, Games and Athletics section, Billiards section, Music and

Drama section and Refreshment section. Each section was put under the charge of

one person who would act according to the decisions of the Executive committee.

In general, the affairs of the association were managed by two honorary secretaries

29 Diamond Jubilee Souvenir of the Southern India Vysya Association, 1965.


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with the assistance of a treasurer. Generally, persons of distinction in the

community held the post of the president.30

When the Diamond Jubilee of the Southern India Vysya Association was

celebrated in 1965, the number of members in it was more than one thousand and

one third of them were women and one third were from the nearby places of

Madras. In 1933, Mahatma Gandhi made a visit to the Association Building and

honoured it by accepting its felicitation. He was presented with a cash donation of

Rs. 336/- for the national cause taken up by him. Mahatma Gandhi visited the city

of Madras on several occasions and for the first time he was given a warm

reception by the members of the association at the Association Building in

Govindappa Naicken Street. The Vysya mentioned with pride that Mahatma

Gandhi belonged to the Gujarati Vysyas community. They were also proud of

Potti Sreeramulu Chetty the gem of the Vysya community belonging to Andhra

country who sacrificed his life for the creation of separate Andhra Pradesh State

for the Telugus in South India.31

There is also a separate association for the Vysyas in Andhra Pradesh called

in the same name as Arya Vysya Mahasabha. It was started in 1983 when the parts

of Andhra Pradesh were under the Nizam’s rule. Hence, it was named as Nizam

30 Southern India Vysya Association, op. cit.

31 Platinum Jubilee Souvenir of the Southern India Vysya Association, Madras, 1981.


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Rashtra Arya Vysya Mahasabha and subsequently it was renamed as Hyderabad

State Arya Vysya Mahasabha. Similar associations in the Tamil country had been

maintaining good contact with this association to carry on beneficial measures for

the members of the community in all the regions.32

Charities and Endowments of the Komatis

The Komatis of the Madras city have founded many social welfare

organizations which extended their helping hand not only to their own community

people but also to the society in general. There had been an increase in the number

of charities and endowments in the city of Madras during the later part of the

nineteenth century. Madras city abounds with Vysya Charities founded with the

munificence of philanthropic Vysya men and women over the years. These

charities while carrying out the wishes of the founders by performing various

social, religious, cultural, educational and other obligations as enjoined by the

testators, have also been endeavouring to assist the community in new fields like

public health, maternity and higher technical and professional education. It is also

pointed out here that a number of philanthropists in this way came forward to

establish Trusts and Charities for the promotion of social welfare and religious

activities among the people. Also, several communities formed their own charities

to serve their community people as well as the poor and needy in the society. The

services of some significant charities are described in the following pages

32 G. Sudharshan Reddy, op.cit., Passim.


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.

The Komatis of the Madras city as they had grown with the expansion of

the city’s trade and commerce did not lag behind with any another community in

philanthropic activities. It can be said that they had also excelled in philanthropic

activities and they had performed them silently without giving much publicity to

them. This is the uniqueness of this Komati community. In fact, the Tamils who

were known for their great hospitality and philanthropy began to improve these

traits more due to stimulation given by the activities of the Komatis.

Sri Kanyaka Parameswari Devasthanam Charities and its Activities

The leading personalities of the Komati community founded an institution by

the name Sri Kanyaka Parameswari Devasthanam and Charities with a view to

carrying on social service activities. Among them Suncoo Chinna Kistanama

Chetty and Collah Moothoorama Chetty were notable in establishing this

philanthropic institution.33 By the year 1920, a piece of ground called the “Koora

Gayalu Thota” (meaning vegetable garden) situated in Audiappa Naicken Street in

Madras had been donated by its owner to the General Body of the Komati

community people. It was intended that the income form this land to be

appropriated for the purpose of performing functions, festivals and charities of the

Komati people. The members of the Collavari family who made many

contributions were considered as headmen of the Arya Vysya community. With

33 Diamond Jubilee Souvenir of the Southern India Vysya Association, 1965, p.131.


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the cooperation of the other prominent members of the same community, they

acquired several properties and constructed a temple for the Goddess Sri Kanyaka

Parameswari in George Town, Madras and dedicated the temple for the benefit of

the members of their own caste people as well as to others. The senior most

members of the Collavari family remained as the Dharmakarthas of the temple and

had been managing the affairs of the temple since then.34

The temple administration had been carried on ably by the members of the

Charities. But in 1895, some representatives of Arya Vysya community, who

thought that it could be done with some more efficiency, filed a suit for the better

management of the Sri Kanyaka Parameswari Devasthanam Charities.35 As per the

judgment of the High Court of Madras, a scheme was meticulously framed to

manage the temple and the charities with the consent of the Komati community

people. By this scheme, the management of the endowment was placed in the

hands of the hereditary Dharmakartha and a committee of Management consisting

of six members of the Komati community. Several prominent Komatis had also

endowments during the same time and had entrusted their management to the

Committee of Management of the Sri Kanyaka Parameswari Devasthanam

Charities.

34 Diamond Jubilee Souvenir of the Southern India Vysya Association, 1965,p.132.

35 Diamond Jubilee Souvenir of the SKPD Vysya Student’s Home, 1917 – 1977, p.215.


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This institution had the solid support of the leading merchants of the

community and by passage of time this institution had grown well. In fact, Sri

Kanayaka Parameswari Devasthanam Charities served the society in general and

the Komati community in particular in various spheres. Several movable and

immovable properties had been acquired for the charities and the income from

these properties had been utilized for the benefit of the society. After meeting the

taxes and other public expenditure in respect of repairs to building properties and

establishment charges, the balance had been utilized for daily religious rites and

rituals and routine pujas and seasonal festivals in the temple of Sri Kanyaka

Parameswari. Further, mass feedings during the Navarathri festival and daily

feeding of about 100 poor students and the poor and infirm persons of the Komatis

community had also been carried on regularly by these charities.36

On the educational side, the charities maintain four schools, two of boys

and two for girls, and also two hostels for the benefit of Komati students. They are

well taken care of by the charities. About 50 students of the community, who are

infirm and poor, are given maintenance allowance.37

A burning Ghat for the community people in D’mellews Road, Choolai and

a Ceremonial Garden in Sydenhams Road, Choolai had been maintained by Sri


37 Diamond Jubilee Souvenir of the SKPD Vysya Student’s Home, 1917 – 1977, p.215-218.


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Kanyaka Devasthanam Charities for the purpose of doing the last rites and rituals

for the community people.38

Also, Sri Kanyaka Parameswari Devasthanam charities maintain the

biggest market in the city of Madras. They were the licensee of the famous Kotwal

Market till the year 1997 when the wholesale trades were shifted to Koyembedu as

per the Essential Commodities Act of the Tamil Nadu Government. Furthermore,

the committee of the management of the Sri Kanyaka Parameswari Devasthanam

Charities started a women’s college in the name of Sri Kanyaka Parameswari Arts

and Science College for women in George Town, Madras.39 This institution has

been doing a good service to the women to the city of Madras by offering Arts and

Science courses to them and many become qualified to occupy good positions in

various departments in private and government institutions.

Bysani Madhava Chetty’s Charity Fund

This charity was founded in 1891 for the uplift of the backward classes,

propagation of Vaishanva religion, advancement of education and for helping the

poor. The benefactor, Bysani Madhava Chetty, who was born in 1820 in a poor

family in Chittoor district, came to Madras to eke out his livelihood. He became

rich in a short span of time due to his hard work, ability and extra-ordinary

38 Diamond Jubilee Souvenir of the SKPD Vysya Student’s Home, 1917 – 1977, p.215.

39 Sree Vasava Kanyaka Puranamu, Prasnotha Malika Sangraha Charitha, (Telugu), edited by the SKPDCharities, Madras, 2000, pp.1 -3.


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knowledge in business. Besides, he became an admirer and ardent devotee of the

Vaishnavaite saint Ramanuja of Sriperumbudur. He had a religious bent of mind

and he allotted a greater part of his wealth in charity. He became the pioneer

among the several donors of the Arya Vysya community. He was also a prominent

member and patron of Chennapuri Annadhana Samajam in Madras. Before his

death in 1900, he worked hard for the development of the charities which he

founded in 1891. He also donated major amount of his funds for more than thirty

temples in and around Madras for the purpose of conducting festivals properly on

different occasions.40

This charity fund was registered in the year 1891 under the Act for the

Registration of Literary Scientific and Charitable Societies (1860). The objects of

the society were “consistent with the sect of Thengalis (Vaishanvism of the

Southern tradition), the followers of Manvala Mahamuni”. The wishes of its

founder can be summed up as follows:

1. To establish and maintain Libraries of standard Sanskrit and Vernacular

works.

2. To establish institutions to lecture in Sanskrit and vernacular languages

for diffusion of useful knowledge.

40 Diamond Jubilee Souvenir of the Southern India Vysya Association, 1965, p.135 – 136.


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3. To open examination boards to hold examinations in Sanskrit and

vernacular languages and award prizes to outstanding candidates.

4. To establish training schools and colleges for students and teachers in

order to equip them with knowledge and discipline.

5. To appoint teachers to hold discourses and deliver sermons from holy

texts.

6. To give grants in aids for the restoration of temples and other old sacred

institutions

7. To encourage and develop devotional songs and music

8. To offer help in miscellaneous matters and to give relief and scholarship

to the needy Thengalai Vaishnavaite Hindus 41

In order to fulfill these objectives, the Charity had created eight branches in

the city of Madras. A Central Library was established in the charity premises and

certain rare books and manuscripts were procured from different places and kept

for reference and it was opened for the public. Moreover, the library had published

several pamphlets on the lives and teachings of Vaishnavaite Alvars and Acharyas.

A lecturer was appointed and he undertook tours to several important places and

delivered lecturers on Vishishtawaita philosophy. The examination and Prize

branches were established along with Sacred Music branch. An examination was

held every year for the award of prizes for proficiency in sacred music and gold

41Diamond Jubilee Souvenir of the Southern India Vysya Association, op.cit.


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and silver medals and several prizes were awarded to the outstanding students. It is

quite interesting to note that students from different schools in the city of Madras

participated in this competition. Regarding the other objectives of the founder of

this charity, it may be pointed out here that the objective of establishing schools

for the children and colleges for men and women was to inculcate tradition

(sampradaya) and Sanskrit language. However, the position of funds of the

organization was not very much encouraging and it was possible only to allot

funds for the existing Veda Patasalas in the Madras Presidency. The Sanskrit

colleges at Sriperumbudur, Thirumazhisai, both on the way to Kanchipuram, and

at Srirangam were offered with funds by this charity. In addition, the Veda

Vidyalayas of Kanchipuram and Chidambaram got the benefit of this charity.42

Further, in order to propagate the ideals of Vaishnavism and to conduct

Kalakshepams (discourses) at various places including Srirangam,

Alwarthirunagari and Sirperumbudur financial assistance was very much essential.

Hence, the grants in aid branch of this charity donated funds for the renovation of

various temples and the notable beneficiary was the ancient temple at Thiruvali

Thirunagar temple. A Pannisai Vidwan was employed in this connection for the

recitation of holy and sacred hymns of the Alwars. Under the auspices of the

miscellaneous branch of the charities, contributions were given to the poor and

destitute and also scholarships to the deserving students. In later year, several

42 Diamond Jubilee Souvenir of the Southern India Vysya Association,op.cit.


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prominent men had taken care of this trust and notable among them were K.

Venkateswami Nayadu, former Minister of Hindu Religious and Charitable

Endowments Department, Government of Tamil Nadu and Justice P.V.

Rajakumannar, former Chief Justice of the Madras High court.43 With the support

and advice of these illustrious men, this institution had been carrying on its

activities successfully and usefully.

Rao Bahadur Allathur Nathamoony Chetty’s Charities

This charitable institution was founded in the city of Madras for the

purpose of maintaining choultries at Madras, Vanamamalai and Srirangam and for

efficiency administering a free elementary school at Komaleeswaranpet, Madras

and an Orphanage for the poor and parentless children of Madras. The founder

Allathur Nathamoony Chetty was born in 1877 at Madras as the second son of

Allathur Nambernal Chetty who was one of the leading hardware and General

merchants of his times. He studied book-keeping and accountancy and after the

demise of his father set up his won business of hardware and glazed titles. He was

so successful in his business that he founded the Madras Hardware (Sundry) and

Paint Merchants Association and became its president. In 1937, he was conferred

with the title “Rao Bahadur”. During his lifetime, he was associated with many

charitable institutions including the Sri Kanyaka Parameshwari Devasthanam

Charities, Soorichetty Alwar Chetty Charities and Vupputur Alwar Chetty

43 Diamond Jubilee Souvenir of the Southern India Vysya Association, op.cit.


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Charities. Also, he was connected with several social welfare organizations like

the Madras Seva Sadan, Arya Vysya Maternity Centre and the Andhra Mahila

Sabha.44 Further, being a pious and religious minded person, he contributed a lot

both in cash and kind to the temples of South India. He conducted the entire

Samprokshna (renovation) festival of Sri Embar Sannadhi at Maduramangalam in

1919. He also built two other temples at Mylapore in Madras and at Srirangam.

The establishment of two big choultries at Triplicane in Madras and at Nanguneri

in Tinnevely district which was a popular Vaishnavaite pilgrim centre to the needs

of the devotees of Vaishnavism stands testimony to his philanthropic attitude. In

order of fulfill the wishes of his mother- in- law, he built a big Ramanujakutam,

lodging and feeding centre for the pilgrims and poor at Srirangam also speak of his

humane and philanthropic nature.45 Besides these religious and social activities, he

started a free elementary school and offered financial assistance to some primary

schools in Madras for the benefit of poor children. After assigning his wealth to

such benevolent activities, he enjoined the Trustees of his Estate to utilize the

income for starting an Orphanage also for the benefit of poor and parentless

children in order to provide them free boarding and lodging and give them primary

and technical education. The establishment of the Rao Bahadur Allathur

Nathamoony Chetty’s Hindu Orphanage in Madras had fulfilled his wish and

noble aims.46

44 Diamond Jubilee Souvenir of the Southern India Vysya Association, op.cit. pp.133-134.45 Ibid.46 Ibid.


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Sri Kakumani Adikesavalu Chetty Charities

The Founder of this institution was Adikesavalu Chetty who was born in

1878 in Madras. He was a devout Vaishnavaite and was deeply charitable minded.

He donated all his wealth for charitable purposes before his death in 1913. This

Charity in his name was founded in 1914. The activities of this institution include

the performance of “utsavams” or religious festivals in temples and propagation

and fostering of Sanskrit studies. Also, assistance had been rendered for the

education of the poor Vaishnavaite Brahmin and Komati students. Aid had been

given for their marriage and house buildings activities too. Many choultries were

built at Nellore, Kondur and Alwarthirunagari for the convenience of the pilgrims

visiting these places.47

Kasi Chetty Charities

Situated in Hazaram buildings in Kasi Chetty Street in Madras, it was

founded in 1885 by the family of Sri Addepalli Kasi Chetty. The chief purpose of

founding this institution was to extend funding regularly for the festivals in

Chennamalleswarar and Chennakesava Perumal temples in Madras. Also,

scholarships to poor and deserving students were given besides feeding the poor

on Bhishma Ekadasi day on the anniversary of the founder, Kasi Chetty. A

choultry was built at Jambukeswaram near Srirangam in which the Municipality of

47 Southern India Vysya Association. op.cit. pg. 143 -144.


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Srirangam established an elementary school. Also, several “utsavams” ( religious

festivals) had been conducted periodically by this Charities in the

Arunachaleswara temple in Thiruvannamalai.48

Narayana Guruviah Chetty’s Estate and Charities

The founder of the Charities, Narayana Guruviah Chetty was born in a poor

family in 1867 in Cholavaram Village in Chingulpet district. After his education in

Madras with the help of his uncle, he was engaged in teak wood box business and

earned a large Estate. As he had no issue, he executed a deed of Trust in 1915

setting out his entire Estate for charitable purposes. He died in 1915 leaving a

large amount of properties to be governed by a Trust for the benefit of poor and

needy persons and for the improvement of religious institutions. It is interesting to

note that this Trust was established with certain specific purposes. They include

the maintaining of a Ramanujakuttam in George Town, Madras, Ethiraja Kalyana

Nilayam in Alwarpet, Madras for the purpose of performing marriages, conducting

religious discourses, educational programmes and cultural meetings. Other

Ramanujakuttams at Srivilliputtur, Mannargudi, Thirppunkuzhi and

Mahabalipiram are also maintained by these Charities for the benefit of the

pilgrims. Also, elementary schools in George Town and Munjurpuet were run by

the charities. Apart from feeding the poor in Sri Ranganathaswami temple in

Mullah Sahib Street in Madras, daily pujas and kainkaryams (donations) are also

48 Diamond Jubilee Souvenir of the Southern India Vysya Association, op.cit. pp.145 -146.


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performed in various temples in and around the city of Madras Financial help had

also been given for the renovation and “samproshanams” (consecration function)

of temples.49 Even today, poor students in many schools are supplied with books

and notebooks and other essential educational needs. Financial assistance is also

given to poor Komati and Brahmin community people for their marriages and

upanayanams (wearing of sacred thread function).

Sri Pappichetty Raghavaiah Chetty’s Charities

Pappichetty Raghavaiah Chetty was born in the year 1850 in Madras. He

was a devout Vaishnavaite and he acted as a Trustee of the Sri Kanyaka

Parameswari Devasthanam charities for several years. He was also a Director of

the Indian Bank Ltd. As he lost his only son, this tragedy made him to give up all

his wealth amounting to more than six lakhs of rupees for charitable purposes.

These charities were founded in 1912 and the founders had mentioned the

purposes for which it was established. They include donations to temples for their

maintenance, pensions to old, poor and helpless Komatis, scholarships and money

gifts to the deserving and poor Komati students for their education, upanayanams,

marriages and other Samskaras (day to day duties and functions), financial

assistance for minor house repair to poor Brahmins and Komatis and different

social service activities. Also, improvement of Thengalai sect of Vaishnavism,

renovation of temples, financial assistance to the sick and for people interested in

49 Southern India Vysya Association. op.cit. pp. 148 – 149.


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undertaking pilgrimage and offering of Vedic books and religious literature to

people to improve the moral condition were also the objectives of this Charities.50

Sathrasala Venkatachalam Chetty’s Charities

This Charity was founded in 1938 for religious and charitable purposes. It

has constructed many choultries in different places such as Madras and

Thirunagari in Srikali Taluk and also a cottage in Thirumala Hills in Tirupati for

the benefit of the devotees and pilgrims. Free food is also distributed to the poor

and needy by this institution.51

Sri Singamsetty Ateendrooloo Chetty’s Charities

It was founded in 1899 for the purpose of rendering help to the poor and for

offering financial assistance to various temples in Madras and outside. Also, these

charities had been monitoring the affairs and activities of other small charities

numbering eleven. Born in Srirangapatnam, Ateendrooloo Chetty had his early

education for some years and his mind was more set in the business of cashew,

yarn, salt and gold and soon he earned enormous wealth. His domestic life was not

a happy one. His two children died prematurely. Therefore, he placed his entire

wealth amounting to Rupees four lakhs in the service of the poor and needy. He

50 Diamond Jubilee Souvenir of the Southern India Vysya Association, op.cit., pp. 150 - 152

51 Ibid.


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died in 1899. Besides poor pilgrims, several temples in different parts South India

had been benefited from the donations offered by these charities.52

Soorichetty Alwar Chetty’s Charities

These charities had been carrying on its service activities from 1920s. A

choultry in the Kasi Chetty Street in Madras is the property of this institution used

for the benefit of the pilgrims, for their boarding and lodging purposes. Further, it

offers financial aid to Komati widows, donations to the poor for conducting

marriages and aid to school children for the purchase of books and educational

aids. Soori Chetty carried on hardware business with his brother-in-law Alathur

Namberumal Chetty and made his fortune during the First World War. He had

earmarked a part of his wealth for these charities and these Charities had been

doing a good work in the areas of North Madras.53

Soorichetty Varadharamanujam Chetty’s Charities

This Trust had been maintaining choultry at Sriperumbudur for the

convenience of the pilgrims and giving monthly allowance to the helpless widows

and aged men. It also offered financial aid to poor and needy people for

conducting marriages and upanayanams. It had also donated funds for the poor

students to buy school books. The founder of these Charities was an auditor in

52 Southern India Vysya Association. op.cit.,pp. 154 -157.

53 Ibid.


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Accountant General’s office at Madras and his money-lending business had

yielded for him enormous income. Since he had no issue, he offered his wealth for

the foundation of these Charities which had been carrying on its activities actively

from the middle of the twentieth century.54

Sri Voora Sriramulu Chetty’s Charities

Sriramulu Chetty had founded these Charities in the year 1941 for

charitable and religious purposes. Born in Kothakuppam Ongole taluk in Andhra

Pradesh, he became an adopted son of Voora Subbaiah Chetty. When he grew up,

he took up the responsibilities of his father and took up his cloth business and

became very rich. He held several important positions in different charitable

organizations such as the Trustee of Sri Varadharajaswami Temple in Madras and

Vupputtur Alwar Chetty’s charities, Vice president of the Vedantha Sanskrit

School and president of Vedic Sanskrit School in Kanchipuram. He was also the

vice president of the Cloth Merchants Association in Madras. He further

constructed choultries at Madras, Sriperumbudur and Singarayakonda for the

benefit of the Komatis and Brahmins. Before he died in 1941, he donated his

wealth worth about three lakhs rupees for charitable purposes. He was also a

patron of the South India Vysya Association and he greatly helped for the progress

of the association.55

54 Southern India Vysya Association. op.cit. pg.158.

55 Ibid., p.159.


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Sri Vupputur Alwar Chetty’s Charities

Vupputur Alwar chetty, who was a partner of V. Perumal Chetty & co and

Hoe & Co in Madras, founded the charities in 1922. This institution had decided

itself to serve the people through various charitable activities since its inception.

Free Ayurvedic Dispensary at Triplicane, Madras established by the charities had

been for the benefit of all people irrespective of caste and creed. This charity had

given doles to old and infirm students. Further, it had included other objectives

such as feeding of the pilgrim, performance of temple festival in the city and

outside and encouragement to the study of Vedic scriptures. It had also contributed

much to the poor and sick and its programmes included the eradication of leprosy,

restoration of vision for the blind, providing help to the deaf and dumb etc. The

regular benefication to various Hindu and non-Hindu organization had enhanced

the fame of this charities very much. It is also maintaining a large and well

equipped Ramaujakutam in Madras with a unique art gallery consisting of 200

pictures depicting the Ramayana for performing auspicious function such as

marriages and upanayanams and another Ramanujakutam at Srirangam for the

benefit of the pilgrims.56

Srimathi Vupputur Andalamma’s charities

Sriamthi Andalamma was the wife of Sriramulu chetty, who belonged to

Vupputur family of Ms.Hoe & Co in Madras. After her husband’s death, she

56 Diamond Jubilee Souvenir of the Southern India Vysya Association,op.cit., p.161.


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rejected all materials comforts and on the advice of Darsi Ranganatham Chetty

contributed all her wealth for the performance of various charitable activities. She

founded these charities in 1931 for helping her relatives and also the public and for

performing Utsavams (festivals) at several temples and for offering financial

assistance to poor and needy students of Komati and other communities.57

Dharmamurthi Rao Bahadur Calavala Cunnan Chetty’s Charities(DRBCCC

Charities)

The founder of this charity was Calavala Cunnan Chetty was born in the

year 1869. He had his education at the Christian college, Madras. In his business

of imports and exports, particularly of timber and sugar he progressed well and

earned a lot of wealth. His munificence started with his donation of Rupee One

Lakh to the Pachaiyappa’s College, Madras in order to enable that institution to

become a residential college58. Then he founded two schools one at Perambur and

other at Tiruvellore. Also, he started other schools namely, K.T.C. Girls High

School at George Town and DRBCCC Elemantary school at Chindadripet.

Further, he started Sanskrit schools for the development of Sanskrit languages and

took efforts for the propagation of Vaisnavisim. For the convenience of pilgrims,

he built big choultries at Madras, Sriperumbudur, Kanchipuram, Thiruvali

Thrunagari and Kaladipet. He contributed large amounts for the celebration of


58 Ibid, p. 140.


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festivals in the Vaishnaviate shrines of Srirangam, Sriperumbudur, Kanchipuram

and other places in Tamil Nadu. His benevolence and charitable disposition

inspired several charitable institutions to follow his example. They approached

him for advice and guidance. Also, they offered him position as member and

adviser of their governing bodies. He became a member of the renowned

Pachaiyappa’s Trust Board, Sri Kanyaka Parameswari Devasthanam Charities and

Pappy chetty Raghavaiah Chetty Charities. He was also the president of the

Chennapuri Vysya Samajam, Vice president of the Chennapuri Andhra Maha

Sabha and Madras Mahajana Sabha, and Director of the Indian Bank and South

Indian Chamber of Commerce.59

In fact, Dharammamurthi Rao Bahadur Calavala Cunnan Chetty had been

considered as “one of the greatest Philanthropist of India”. He helped the poor and

the needy without making any distinction of caste, creed, sex or religion.

Therefore, Dr. Annie Besant and the people of Triplicane called him

“Dharamamurthi” which means “The Lord of Chetty”.60 The British Government

honoured him with the title of “Rao Bahadur” in recognition of his yeoman

services. He earmarked more than Rs. 50,000 annually for the charitable activities,

which was substantial and sizeable sum in those times.61

59 Diamond Jubilee Souvenir of the Southern India Vysya Association,op.cit.

60 Centenary Celebration Souvenir of the DRBCCC Higher Secondary School, 1960.

61 Centenary Celebration Souvenir. op.cit.


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Dharmamurthi Calavala Cunnan Chetty was a follower of Sri Vaishnavisim

and he had donated liberally to many Saivaite and Vaishnaviate temples. Other

religious sects were also the recipients of his charitable institutions. He also helped

the Sri Ramakrishna Mutt, Madras by an annual grant of Rs.240 for the benefit of

the poor. He also had a great respect for Islam. He inherited the properties of his

brother Sri Ramaujam Chetty, who had a premature death and these had been kept

for the performance of religious activities. He had also allotted Rs. 2,000 per year

to be given to the Calavala Thiruvengadatham chetty’s Girl’s School at George

Town, Madras. The Dharmamurthi Charities had been supplying free food for the

poor in a large scale in poverty stricken areas like Krishnappa Naicken

Agraharam, Madras and Rs. 600 per annum had been allotted for the weekly

feedings of the poor in his locality. Calavala Cunan Chetty was aware of the

difficulties of the poor and needy pilgrims from different parts of the country who

were in need of a place to halt and rest during their pilgrimages. So, he constructed

choultries at Egmore in Madras, Srirangam near Trichy and Kaladipettai. He had

directed the executor of his “will” to spend Rs.1500 per annum for their efficient

maintenance.62

Calavala Cunnan Chetty was a very orthodox man. He used to take food

only after some religious rituals (pujas) and after it had been offered to Lord

Vishnu. He also used to visit the temple of Lord Veeraraghava Swami situated in

62 Calavala Brothers and their Beneficiations, Pamphelt referred in the charities office in Madras, pp. 62


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Tiruvellore. Such was his religious temperament that he was so much devoted to

religious activities. Hence, it is no wonder that he had donated liberally to various

temples for the proper performance of multifarious religious activities. The

temples which were benefited include Sundarajeswari temple, Nagapatinam,

Chennakesava Perumal Temple, Madras, Sri Ranganatha Swami Temple,

Srirangam and a lot of other shrines in the city and outside. He had also arranged

for a series of public lectures every year by pundits and scholar on various aspects

of the Philosophy of Sri Vaishnavism. He also periodically published works

composed by many Vaishnavaite saints. Also, he maintained a well-equipped

library in his Management office at Govinda Naicken Street, Madras.63

The DRBCCC charities had been paying attention mainly to the

maintenance of Schools for boys and girls, at Perambur and Tiruvellore and

choultries in places of pilgrimage, distribution of milk for poor children,

conducting festival in temples, grant of scholarship to the poor and deserving

student and for the propagation of the tenets of Sri Vaishnavisim. The Trustees of

DRBCCC charities are continuing the charitable activities as envisaged in the last

WILL and TESTAMENT of Dharmamurthi Rao Bahadur Calavala Cunnan Chetty

right from the year of his demise in 1920.64

63 M.K Sundaravardhacharya, The Generous Founder, an article in the DBRCCC Hindu College Magazine,

Vol.I, 1969 – 1971.

64 The Last Will and Testament of Dharmamurthi Rao Bhahadur Calavala Cunnan Chetty, dated 19th July,1920.


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The DRBCCC Hindu Higher Secondary School at Tiruvellur near Madras

had been functioning with student strength of 2500 boys and girls and with eighty

teachers. Education is imparted in Tamil, English and Telugu media. Job oriented

vocational courses are also offered to students in addition to arts and science

subjects. The DRBCCC Higher Secondary School at Perambur in Madras has a

student enrollment of about 2000 Boys and seventy-five teachers. The medium of

instruction is Tamil, English and Telugu. An exclusive Sanskrit Vidayalaya is run

in this school and the students have shown tremendous zeal in learning in this

ancient language and passing examination with honours.65

The Seetha Kingston House Matriculation Higher Secondary School at

Kilpauk in Madras is another popular school run by these charities. It is named

after Seethamma, wife of Dharmamurthi Rao Bahadur Calavala Cunnan Chetty

and it was started to coincide with his birth centenary in 1969. It had been

functioning with strength of about 1000 boys and girls and sixty teachers. In this

school, the students are taught various subjects along with Tamil, Telugu and

Hindi as their second language.66

65 Centenary Celebration Souvenir of the DBRCCC Higher Secondary School, 1996.

66 Ibid.


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Another important educational institution run by this charities is the

DRBCCC Hindu College at Pattabiram near Madras. It is a co-educational

institution with about 1500 students and eight teachers. It is notable that all these

educational institutions are run exclusively with the funds provided by the

management and no capitation fee is collected from any student of this

institution.67

In the sphere of social welfare, this charity had paid considerable attention

to the poor and the needy. Free milk is distributed daily to fifty infants and a

number of children up to the age of two years belonging to the lower strata of

society. Also, monthly monetary assistance of one hundred rupees is given to five

hundred persons who are very poor and needy among the aged and infirm,

destitute, widow and others who have none to depend upon. Regular monthly

contribution had been paid to the charitable institutions for helping those who are

socially and economically backward, especially women and student community.

The charitable act of the institution of Dharmamurthi also includes the feeding of

the poor children with quality milk. A large number of poor children of Triplicane

area in Madras had been benefited by the children’s free milk depot which was

established for this noble cause in the middle of the twentieth century.68

67 D. Narmatha, Dharmamurthi Rao Bhahadur Calavala Chetty’s Hindu College – A Study, unpublishedthesis submitted to University of Madras, 1997.

68 A Pamplet issued by the DBRCCC Charities.


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The contribution of the Komati community to social development had also

been notable. The DRBCC charities and other charities had continued to extend its

helping hand to the poor and needy of the society. Many social welfare

organizations have been patrionized by the charities. Monthly contribution had

been made too many social welfare institution such as Abhaya Nilayam (Vigilance

Home), Mylapore, Society for the Protection of Children, the Destitute Home,

Washermenpet, Arya Vysya Maternity Home and Child Welfare Centre, Sri

Vasavi Medical Relief Society, Sri Vasavi Sisu Vihar, George Town and Society

for the Prevention of Cruelty to Animals, Vepery. The Charities also give donation

to Arya Vysya Samuha Vivaha Samastha which conducts free mass marriage for

the poor, apart from giving financial assistance to the poor and needy for

marriages. Further, scholarships are also given to the poor and downtrodden

students of different communities for their studies from kinder garden to

professional courses amounting to Rs. one lakh. Deaf and Dumb schools and

leprosy homes also get special attention by these charities. Financial assistance is

given to the poor for the medical treatment such as for undergoing major surgeries

like open heart surgery, kidney transplantation, etc. The most notable service of

the charities to the poor Komatis had been the extension of financial assistance for

the cremation expenses.69

69 Personal Interview with M.V Cunniah Chetty on 30.10.2008.


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Mukkala Andalamma Trust

Mukkala Andalamma was the foster daughter of Dharmamurthi Rao

Bahadur Calavala Cunnan Chetty. His father presented her with a monumental

building at kasi Chetty Street as sridhanam (gift to the daughter). In 1943, her

husband Mukkala Nammalwar chetty started a trust in her name. This building

was converted into a choultry for the benefit of pilgrims visiting holy places. In

1990, it was demolished and a shopping complex with 108 shops was constructed.

It was then decided that the rental income will be used for social purposes like

liberal donations to the Vaishnava temple renovation, Kumbabhishekam and

construction of gopurams and towers and also for medical purposes. Every year an

amount about one lakh rupees is allocated for education particularly for scholarhip

to the poor students from L.K.G. to engineering levels.70

T.K.K.N.N Vysya Charities

Thiruvallikeni Kollavari Kutchi Nootaibbandru Nagaramvari Vysya

charity was established in the year 1826 by a group of Komati philanthropist and

noble minded persons of Triplicane area in the city of Madras. This Charity has

been doing commendable service for more than 175 years and recently celebrated

its 175th anniversary in a simple manner.71 It is in possession of a lot of fixed

assets in the form of land and buildings which were received as donations. The

70 Personal interview width Mukkala Sree Rama Prasad on 25-10-2008.

71 175th year Commemorative Souvenir of the T.K.K.N.N Vysya Charities (1826 – 2001), Chennai,17.11.2001.


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revenue from these assets had been utilized for all these years for various religious

and social welfare activities. These included financial aid to the poor students and

to hapless destitute women. The main building of these charities has been very

useful for conducting marriage and other function not only to their community

people but also to the middle class people belonging to all other communities. The

yeoman service of these charities is appreciated by the government of Tamil Nadu

which has exempted these charities from the payment of urban land tax. 72

The Arya Vysya Maternity Home and Child welfare Centre

During the early part of the twentieth century, there had been a vibrant

activity all over India in the sphere of public health. This was due to the

development of education. Also, particular attention was given to the health of

women and children. Many voluntary organizations and charitable institutions

contributed their mite in this noble endeavour. The Komati community through its

caste organization namely the South India Vysya Association participated in the

development of women and child health. In the year 1921, the Arya Vysya

Maternity Home and child welfare centre was founded by Swami Venkatachalam

Chetty whose services in this sphere had been recognized by the visit of Lady

Wellington, wife of then Governor of Madras to this centre.73 This was followed

by liberal donations and other contributions by the Komati philanthropists and

72 T.K.K.N.N Vysya Charities. op.cit.

73 Annual Report of the Arya Vysya Maternity Home and Child Welfare centre, 1997.


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several charitable trusts. These include Sri Vupputtur Alwar Chetty, V, Ehtirajulu

Chetty, V. Thiruvengadathan Chetty, Messers. V. Perumal Chetty and sons, Sri

Kanyaka Parameswari Devasthanam and Charities and Sri Pappi Chetty and

Raghavaiah Chetty Charities. This home provides both preventive and curative

health care to mothers and children since its inception.74

Education

Educational Philanthropy has its significant place in the history of Tamil

Nadu. Several individuals as well as charities of social welfare have contributed to

the development of education. The contribution of the Komati community in this

sphere has also been notable. The most important in this list had been the

DRBCCC Charities in the city of Madras. It had played a vital role in offering

education to the poor and needy people of Madras in general and to the minority

Telugu speaking community in particular. Originally, this charitys had taken over

several educational institutions from those who were unable to run them and

contributed their mite to the cause of education. For instance, DRBCCC Charities

had taken over the management of the S.A.V. Higher Secondary School at

Perambur in the city of Madras in 1914. Later in the year 1919 this school was

renamed as the DRBCCC Hindu Higher Secondary School. In the same manner

the “Tiruvellore Native High School” had been taken over by the DRBCCC

Charities in 1920. Srimathi Seethamma who was the wife of Calavala Cunnan

74 T.K.K.N.N Vysya Charities, op.cit.


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Chetty and was instrumental in the formation of DRBCCC’s Trust also started the

Seetha Kingston House School in 1969 and in the same year the Hindu College

was started at Pattabiram, a suburb of the city of Madras.Another important

school, the Sri Kanyaka Parameswari Devasthanam Vysya Secondary School was

started in April 1917 with two teachers and 50 pupils. It was located at Strotten

Muthia Mudali Street, Madras. The main object of this institution was to impart

education mainly to Komati pupils and thus give an impetus for further studies. A

retired collector and one of the members of the Sri Kanyaka Parameswari

Devasthanam Charities organized this school on sound and systematic line to

fulfill the desired objectives. Those who studied in this school were found to be

studious and continued their further studies and got easily admitted in the

neighbouring popular institutions. Till the year 1935, this school was functioning

without recognition. Later, due to the efforts taken by the some of the members of

the committee, it was given the due recognition by the government in 1936.

Thereafter, the school was shifted to Anna Pillar Street in George Town, Madras.

In 1947, this school was upgraded into a High School and the elementary section

began to function separately. The Golden Jubilee of the School was celebrated in

1967 and in 1977 the Diamond Jubilee was celebrated in a grand manner.

It is to be noted here that almost the Telugu trusts were founded by the

Telugu Vysya (Komati) merchant in the city of Madras including the Sri Kanyaka

Parameswari Temple and Charities. These Vysya (Komati) charities were


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institution whose properties and corpus funds were worth about 25 lakh of rupees

in those years of the nineteenth century. It is estimated that its worth is several

corers at present. Even the Pachaiyappa’s Trust had been strengthened by the

donation of Voleti Ranganayaki Ammal and Vupputur Thiruvengadam chetty,

proprietor of Hoe & Co. with properties worth about 20 lakhs. Both of them

belonged to Komati community and their philanthropic attitude impressed every

one and hence the people and administrators of Tamil Nadu had commended their

philanthropic nature in glorious terms.

Komatis in political and legal spheres

Many scholars like K.K. Pillay feel that the caste system in ancient days

was based on the occupation of the groups of people. But in later time caste was

not based on occupation. Particularly in modern days, a Brahmin’s son takes up

the role of trader, a Vysya son chooses to become a teacher and so on. Generally,

the occupations are chosen according to the inclinations and personal abilities of

the persons.

The Komatis were Vysyas and according to their caste ethics, they were

more interested in trading activities. Their role in the economic sphere had always

been considerable. Though they pursued religious and cultural activities with great

enthusiasm, their economic interest generally dominated their lives. Similarly,

they showed only some interest in the political activities. Except few persons,


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most of them were not very much interested in involving themselves in political

affairs. However, it must be noted those Vysya who have involved themselves in

political affairs had contributed considerably.

Rao Bahadur Mothe Ganga Raju, a Vysya landlord served as a Mamber of

the Legislative Council of Madras in the first half of the twentieth century. He also

later became the President of the Council of the Corporation of Madras. In the

early part of the twentieth century, a prominent person Diwan Bahadur Calavala

Ramanujam Chetty was involved in the politics of the Madras presidency. He was

a sheriff of Madras in 1917.75

Another important Komati personality deeply involved in political activities

in the early part of the twentieth century was Swami Venkatachalam Chetty. He

was the member of the Madras Legislative Assembly during 1930s. In fact, his

speeches in the Legislative Assembly were effective and they made the officials to

react immediately to his appeals. He was also a prominent member of the

Corporation of Madras and became the president of the Corporation council

during 1925-26. He was actively involved in various national and regional

associations like Madras Vigilance Association, Muslim Educational Trust,

Madras Social Service League, Depressed Class Mission Society, South India

Athletic Associations, Madras Indian Liberal Foundation, Madras Temperance

75 Silver Jubilee Volume of the Southern India Vysya Association (Telugu), 1935.


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League, The Madras Discharged Pensioners Aid Society, All- India Non- Brahmin

Congress and Madras Provincial Untouchables Society.76

A few Komatis were also members of the Non-Brahmin Party, the Justice

party. It is to be pointed out that though the Komatis offered great respect to the

Brahmins, they were averse to their preponderance in several fields. Hence, in

order to check this development, some of them joined the Non- Brahmin

Association. Prominent among them was Diwan Bahadur Parucharu Ranganatha

Chetty. He was unanimously elected as a member in the 22nd Division of

Nungambakkam in the Madras Corporation during 1922-1933. He was also the

chief whip of the Justice party for ten years in Madras Corporation. The

Government of Madras appointed him as the honorary visitor to the jails in the

Madras Presidency continuously for six years. He was an Advisory Board Member

of the Tuberculosis Hospital at Madras. He served as a member of the film Censor

Board for five years. He was the President of the Rover Corps Reading Room. He

was also chosen as the president of the corporation Lower Grade Staff Association

and Nungambakkam Cricket Club.77

There were also a few moderate freedom fighters among the Komatis. The

important members among them were G.K. Ramanathan Chetty and P.V. Ramarao

76 Southern India Vysya Association. op.cit.

77 Ibid.


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Gupta. The former was a nationalist in the early phase of the Freedom Movement

particularly during 1900-1901. The latter took an active part in the non-violent

struggle in 1929. He courted arrested after his satyagraha and was kept in prison

for more than ten months. In the second quarter of the twentieth century, another

Komati freedom fighter who was aggressively active in the national movement

was Parachuru Bashyam. He was the president of Udayavanam Peacemaking

Army. He took part in Salt Satyagraha activities in 1930 in Madras and was

arrested and awarded rigorous imprisonment for six months, again in 1932; he

actively participated in the Civil Disobedience Movement in Madras and hoisted

the tricolour national flag in important places. He was then arrested and penalized

with fifteen months of rigorous imprisonment. He participated in all non-violent

agitations pressing for the introduction of prohibition policy and boycott of foreign

made goods. He also associated himself with various civic organizations in the

city of Madras.78 Another towering personality among the Komatis involved in a

great political activity was Potti Sreeramulu Chetty. He was instrumental in the

formation of linguistic States in India in 1956. The legislation in respect of the

Reorganization of States in India was mainly due to him. No man in the recorded

History of India except Gandhiji had received such spontaneous tribute of praise,

reverence and love as Sri Potti Sreeramulu. He was a devoted disciple of Gandhiji

believing in truth, non-violence and constructive programs for the upliftment of

the poor and downtrodden.

78 Southern India Vysya Association (Telugu), op.cit.


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Potti Sreeramulu was born in the Arya Vysya family in Madras in 1901. He

had his early education at Madras and higher education at Bombay where he was

qualified as a Sanitary Engineer. He joined the Railway service and served for four

years. Then he left the job on account of his urge to join the national movement.

He moved with Gandhiji and carried out his command in the Satyagraha activities.

He stuck to non-violence until the end of his great and eventful career. Gandhiji

once remarked that if there were ten more men of the caliber of Pottu Sreeramulu,

he could get Swaraj within one year.79

Potti Sreeramulu was imprisoned on several occasions for several years for

his participation in the freedom struggle. He undertook fasting for several days for

the temple entry movement in Nellore and succeeded in establishing the rights of

Harijans to enter into temples. In 1948, he again undertook fasting for more than

25 days to press the government to introduce several measures for the welfare of

Harijans. But he felt that the Harijans in Andhra Pradesh were still in poverty and

ignorance. He felt that the formation of a separate state of Andhra Pradesh alone

would solve the problems of many Telugus. Hence, he thought that he should fight

a non-violent struggle for this purpose. He stated that even if it had to lead to his

death, he would never worry about that. In October 1952, he undertook the fast

unto death for the creation of a separate Andhra Pradesh State for the Telugus so

79 Y. S Sastry, Amarajeevi Sri Potti Sreeramulu in Dakshina India Arya Vysya Gubba Muniratnam ChettyCharities Building Committee, Tirumala Choultry Inauguration Sanchika, (Telugu), Vijayawada, SriDhantu Krishnamurthi, 1988.


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that the backward Telugus would be benefited. But the government could not meet

his demand immediately. He was also not prepared to withdraw his fasting.

Consequently, on 15th December 1952 he passed away during course of his fasting

as a great martyr. He sacrificed his life for the sake of his native country. His

dream was fulfilled later in 1956 after the legislation of the Reorganization of

States Act of 1956, on the linguistic basis. The Komati community had produced

such a great son of India.80

In the legal field also a few Komatis distinguished themselves as good

advocates. Muttha Venkata Subba Rao after his service as advocate was elevated

as Chief Justice of Madras in 1921. He commanded respect not only among the

Telugu people and Vysya community but also among many communities. In 1903,

he started his practice as lawyer and proved his worth. The British Government

was very much pleased with his talents and appointed him as a judge in the three

members Tribunal. He served in that capacity with dedication for some time

before he was made the Chief Justice of Madras High Court. Though he was a

government servant, he acted independently even when his selfrespect was at stake

on some occasion. On one occasion when the British government appointed the

principal of the Law College without his advice, he protested it for he was the

President of the law college council. He thought it was below his dignity to

80 Y. S Sastry, Amarajeevi Sri Potti Sreeramulu in Dakshina India Arya Vysya Gubba Muniratnam ChettyCharities Building Committee, op.cit.


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continue in office and hence he resigned his post with protest. He was satisfied not

only with his professional excellence but also in social service by participating in

people’s movement.81

As its president, he contributed very much for the growth of Southern India

Vysya Association. He was the president of the society of downtrodden people’s

upliftment, Chennai Free Meals Society, Chennai Andhra Maha Sabha and Madras

Guild of Service.82 Another expert in legal profession was Diwan Bahadur K.

Sundaram Chetty. He was born in 1875 and after initial education entered the legal

service as fourth grade District Munisiff. He was later elevated to the Judge of

High Court in 1930. He earned a very good name in the legal circles as an

impartial judge delivering justice in the right way. In this way several Komatis had

contributed to the progress of their own community as well as to that of the other

communities. In fact, their role in the social sphere of Tamil Nadu in general and

Madras in particular had been conspicuous that various communities had been

very much benefited by their philanthropic and charitable activities.

81 Silver Jubilee Volume of the Southern India Vysya Association (Telugu), 1935.

82 Ibid.


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Summation

The Komatis created institutions Chetties and other social

organization foe the benefit of their own community and also for others. Temples

all over South India were benefited from the donations from Komati benefactors.

The social life of Komatis made the city of Madras as their own. The Arya Vysya

association had always tried to equate the position of the Vysyas with Brahmins.

But at the sometime they felt that they were not interior to them. South India

Vysya Association ( SIVA) was formed in the yea (1905) when Mahatma Gandhi

visited Madras in 1933, South India Arya Vysya association (SIVA) recognized

him as Gujarathi Arya Vysya and gave him a welcome Sri Kanyaka Parameshwari

Devasthanam charities and maintain the biggest market in the City of Madras. Sri

Kanyaka Parameshwari Arts and Science College, Bysoni Madhava Chetty’s

Charity fund. They run nearly Term other institutions in Madras.

social life of the komatis and their...

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