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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
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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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.
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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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.
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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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
36 Diamond Jubilee Souvenir of the Southern India Vysya Association, 1965, p.132.
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
57 Diamond Jubilee Souvenir of the Southern India Vysya Association, 1965, p.162.
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.