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CHAPTER II

HISTORICAL RETROSPECT OF KAMMAVARS IN

COIMBATORE REGION

Tamil Nadu is enriched not only by its material resources but also by

its industrious people. From ancient to modem times it attracted many

communities from inside as well as outside of India. There are so many

literary as well as archaeological evidences to show mass migration from

north India as well as south of Vindhya either due to political or

economic changes. Many of them have occupied the important position in

Tamil Society. Many literature referred the migration of “Va#ugas” from

Andhra.1 Kammavars of Andhra is mentioned as “vaduga community'

that migrated into Tamil Nadu in the medieval period due to political

change. They migrated in a phased manner in different years. D.

a>
Arokiyasamy in his History of “Kongu country,” says “ the Kammavars

ruled Tamil Nadu from 15 to 17 centuries. They lived in many villages

of Chola-Pandiya Mandalas during the period. In the same manner they

migrated to the Kongunad and settled there in hundreds of villages and did

service for the welfare of the Society”.2

1 R. Rangesa Nayudu, Kammavar Kula Charitram. Translation of Kothabavayya’s

Kammavarily charitra in Telugu (K. Peria Nayudu; Coimbatore, not dated} p. 168
2 Arokivasamv History of Kongu Country (Coimbatore, 1964), p>. t, t.

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ORIGIN OF KAMMAVARS:

A tribal clan called “Kurmarashtra’ lived in the present 'fPfund'U.V'

situated on the river banks of Thungabadra, a tributary of Krishna river.

They frequently looted the villages, situated on the foothills and plains.

The affected villagers sought the king’s protection from the robberies and

drove them away. Hence the king built forts and maintained garrison to

control the incursions. The place where the army stationed was named as

“Kanunarashtrain”. The officers who were in charge of this area were

called as ‘KAMMAVARS’. In the inscriptions they a*"Ve referred to as

“KAMMANATHINAR” and their place was mentioned as “KAMMA NADU”.3

Writing collectively concerning the Kammas, Kapus or Reddis,

Velamas, and Telagas, Mr. W. Francis states that “all the four of these

large castes closely resemble one another in appearance and customs, and

seem to have branched off from one and the same Dravidian stock.

Originally soldiers by profession , they are now mainly agriciiturists and

traders, and some of them in the north are zamindars (land-owners). The

Razus, who now claim to be Kshatriyas, are probably descended from

kapus, kammas, and Velamas, The Kammas and Kapus of tie Madura

and Tinnevelly districts seem to have followed the Vijayaaagar army

south, and settled in these districts when the Nayak governors were

established there. Their women are less strict in their department than

3 Edgar Thurston, Castes and Tribes of Southern India. Vol.IIL (Madras :

Government of Madras, 1909), p.97
 24

those of the same castes further north, the latter of whom are very careful

of their reputations, and, in the case of one section of the kammas, are

actually gosha (kept in seclusion) like Musalmanis”.4

Various stories are current, which point to the common ancestry of

the kammas, Kapus, and Velamas. Women wear the world ‘Kamma’ in

Telugu means the ear-ornament, such as. According to one legend “the

Rishis, being troubled by Rakshasas, appealed to Vishnu for protection,

and he referred them to Lakshmi. The goddess gave them a casket

containing one of her ear ornaments (Kamma), land enjoined them to

worship it for a hundred years. At the expiry of that period, a band of five

hundred armed warriors sprang up from the casket, who, at the request of

the Rishis, attacked and destroyed the giants, After this, #iey were

directed to engage in agriculture, being promised extensive estates, and

the consideration paid to Kshatriyas. They accordingly became possessed

of large territories, such as Amravati and others in the Kistna, Nellore and

other districts, and have always been most successful agriculturists.5

Some Kammas, when questioned by Mr. F.R. Hemingway in the

Godavari district, stated that they were originally Kshatriyas, but were

long ago persecuted by a king of the family of Parikshat because one of

them called him a bastared. They sought refuge with the Kapus, who took

4 W. Francis, Manual of North Arcot District, {Madras .l 885), p. 145.

5 ibid.
them, in, and they adopted the customs of their protectors.6 According to

another legend, a valuable ear ornament, belonging to Raja Pradapa

Rudra, fell into the hands of an enemy, whom a section of the Kapus

boldly attacked and recovered the jewel. This feat earned for them and

their descendants the title ‘Kamraa’.7 Some of the Kapus ran away, and

they were reputed to be the ancestors of the Velamas (Veli, away ). At the

time when the Kammas and Velamas formed a single caste they observed

the Muhammadan gosha system, whereby the women were kept in

seclusion. This was, however, found to be very inconvenient for their

agricultural pursuits. They accordingly determined to abandon it, and

agreement was drawn up on a palm-leaf scroll. Those who signed it were

said to have become Kammams, and those who declined to do so

Velamas, or outsiders.8 On meaning of the word Kamma in tke palm-leaf

Scroll, such as was used to produce dilatation of the lobes of the ears.9

According to another story, there once lived a king, Belthi Reddi by name,

who had a large number of wives, the favourite among whom he

appointed Rani. The other wives, being jealous, induced their sons to steal

all the jewels of the Rani, but they were caught in the act by the king, who

on the following day asked his wife for her jewels, which she could not

produce. Some of the sons ran away, and gave origin to tke Velamas,

6 F.R. Hemingway, Manual of Godavari District, (Madras .1880) p.265.

7 Edgar Thurston, Qp.cit. o.97.
8 ibid.
9 ibid
 26

others restored the Kama, and became kammas.*11 Yet as per one more

story, Pratapa Rudra’s wife lost her ear ornament, and four of the King's

captains were sent to search of it. Of these, one restored the jewel, and his

descendants became Kammas ; the second attacked the thieves, and gave

origin to the Velamas; the third ran away, and so his children became the

ancestors of the Pakanatis; and the fourth disappeared.11

According lo ihe Census Report, 1891, the main subdivisions of the

Kamavars were Gampa, Illuvellani, Godajati, Kavali, Vadujp, Pedda, and

Bangaru. It would seen that there were two main endogamous sections,

Gampa (basket) Chatu, and Goda (wall) Chatu. Chatu was aid to mean a

screen or hiding place. Concerning the origin of these sections, the

following story was told. Two sisters were bathing in a tank (Pond), when

a king happened to pass by. To hide themselves, one of the girls hid

behind a basket, and the other behind a wall. The descendants of the two

sisters became the Gampa and Goda chatu Kammas, who may not

intermarry by reason of their original close relationship.12 According to

another legend, after a desperate battle, some members of the caste

escaped by hiding behind baskets, others behind a wall. The terms

Illuvellani and Pedda seem to by synonymous with Godachatu. The

women of this section were gosha, and not allowed to appear in public,

10 ibid
11 ibid
12 Census Report of India, 1891, Vol. I. p. 102.
 27
and even at the present day they do not go out and work freely in the

fields. The name Illuvellani indicates those who do not go (Vellani) out of

the house (illu). The name pedda (great) referes to the superiority of the

section. Vaduga simply means Telugu, and is probably a na*e given by

Tamilians to the Kammas who live amongst them.13 The name Bangaru is

said to refer to the custom of the women of this sub-division wearing only

gold nose ornaments (bangaramu). The Goda jaati sub-division is said to

be most numerously represented in North Arcot and Chiagleput, the

Illuvellani in Kistna, Nellore and Anantapur. The Kavali sub-division is

practically confined to the Godavari and the Pedda to the Kistna district.

The Vaduga Kammmas are found chiefly in Coimbatore.14

DIVISION OF THE COMMUNITY:

In his note on the Kammas of the Godavari district, Mr. Hemingway

writes that “in this district they are divided into Kavitis, Erdis, Gampas or

Gudas, Uggams, and Rachas. These names are, accordi^ to local

accounts, derived from curious household customs, generally from

traditional methods of carrying water. Thus, the Kavitis will not

ordinarily carry water except in pots on a Kavidi, the Eredis except on a

pack-bullock, the Uggams except in pots held in the hand, and not on the

hip or head, the Rachas except in a pot carried by two persons. The

13 Edgar Thurston. Qp.cit, p.97.

14 ibid.
 28
Gampa women, when they first go to their husbands’ houses; take the

customary presents in a basket. It is said that these practices are generally

observed at the present day.15

Writing concerning the Iluvedalani (Hluvellani) Mammas, the editor

of the Kumool Manual (1886) states that “a few families only exist in the

district. The women are kept in strict gosha. They consider it beneath

them to spin thread, or to do other work. A sub-division of this caste lives

in Pullalcheruvu, whose families, also gosha, work at the spindles, like

other women of the country. Another class of indoor Kammas resides

about Owk. They are apparently descendants of the Kammas, who

followed the Naiks from Guntur to Gandikota in the Sixteenth century.

They are now reduced, and the females work, like Kapus, in the field. The

Gampas are distinguished from the indoor Kammas by their women

wearing he cloth over the right, instead of the left shoulder”.16

As with other Telugu castes, there are, among the Kammas, a number

of exogamous septs or intiperu, of which the following are examples

Anumollu, Dolichos Lablab. Palakala, Planks

Tsanda, ex or subscription Kasturi, mick.

Jasthi, too much. Baththala, rice.

Mallela, Jasmine Kama, accountant.

Lanka, Island lrpina, combs.

15 Hemingway. oo.ciL. D.l 14.

16 Edgar Thurston, Qp.cit. p.98.
 29

Thota Kura, Amarantus gangetius Gali, wind.

Komma, horn, or branch of a tree Dhaniala, coriander.

Cheni, dry field.

The kammas also have gotras such as Chittipoola, Kurunollu,

Kulakala, Uppala, Cheruku (sugar-cane), Vallotla, and Yenamalla.17

When matters affecting the community have to be decided^ a council of

the leading members thereof assembled. But, in some places, there is a

permanent headman, called Mannemantri or Chaudri.18

The Kammavar may work as coolies in the fields, but ney not on no

account, engage themselves as domestic servants They are the Rev. Jj

Cain Writes, “as a rule a fine well-built class of cultivators, very proud

and exclusive, and have a great aversion to town life. Many of them never

allow their wives to leave their compounds, and it is said that many of

them never do field work on Sundays, but confine themselves on that day

to their house-work.19 if, a correspondent writes from the Kistna district,

“you ask in a village whether so-and-so is a Brahman, and they say “No”.

He is an asami (ordinary man) he will be a Kamma or Kapu. If you ask

how many pay income-tax in a village, they may tell you two Baniyas

(merchants), and two Samsari-vallu, i.e., two prosperous Kamma ryots”.20

The Kammavars are stated by Mr. H.A, Stuart to be “most industrious and

17 ibid.
18 ibid
19 Rev. J. Cain, Indian Antiquity, Vol. III., 1879, p.180.
20 Edgar Thurston, Oo.cit.. p.98
 30

intelligent cultivators, who, now that gosha has been generally abandoned,

beat all rivals out of the field a fact which is recognized by several

proverbs, such as “Kamma vani Chetulu Kattina nilavadu” (though you

tie a Kamma’s hands, he will not be quiet)” : “Kamma vanJu Cherite

Kadama Jatula Vellunu” ( if Kammas come in, other castes go out)” ;

Kamma Variki bhumi bhavapadu tunnadi”(the earth fears the

Kammas), and many others to the same effect.21 In addition to being

industrious and well-do-do they are very proud, an instance of which

occurred in the Kistna district, when the Revenue Settlement Officer

offered them pattas, in which they are simply called Naidu without the

honorific ending “garu”. They refuse on this account to accept them, and

finally the desired alteration was made as they proved that all of their caste

were considered and entitled to the distinction.22 In North Arcot,

however, they are not so particular, though some refuse to have their head

shaved, because they scruple to bow down before a barber.23 Besides

Vishnu, the Kammavars worship Ganga, because they say that long ago

they fled from Northern India, to avoid the anger of a certaii Raja, who

had been refused a bride from among them. They pursued, bride from

among them. They were pursued, but their women, on reaching the

Mahanadi, prayed for a passage to Ganga, who opened a dry path for them

21 H A Stuart. North Arcot District Gazetteer, p. 112

22 Edgar Thurston, Qp.cit■ p.98.
23 H A Stuart, Qp.cit. p, 112.
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 31

through the river. Crossing, they all hid themselves in a dholl (Cajanus

indicus) filed, and thus escaped from their pursuers. For his reason, at

their marriages, they tie a bunch of dholl leaves to the northeastern post of

the wedding booth, and worship ganga before tying the tali.24

IMMIGRATION:

Some of them moved along the river Krishna^and went to the

northwestern part of Deccan. They obtained land from the chieftain of

Thungabadra area and did cultivation extensively and intensively. By this

profession they led a prosperous life. Further they also served in the army.

Some of them emerged victoriously by serving the Kingdom at the time of

wars. For their services, they were awarded many Sanads(titles) Reward

was given in the form of rights as a higher class of the society.25

In the meantime they found that a vast area laid uncultivated in the

Southern part of Godavari river. They moved to that area where they

found a white stone in square shape, erected straight. This stone radiated

the rays of sun on all sides. There was no such type of slone in and

around this area. Hence they settled there permanently and established

town and villages.26

They also installed the statue of their family deity Goddess Sri

Renuka Devi. When their settlement expanded they formed into a ruling

class with Pharol Nayak as the first ruler. He came to power in 1050 A.D.

24 ibid
25 R Rangesa Nayudu, Kamniavar Kula Caritram. p. 167
26 ibid

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 32

and ruled unto 1079 A.D. The dynasty established by him was called as

“KAKATHA RAJJYAM”. The town that was called “Boru Kallu”

was made as the capital town.

They divided their territory into ‘mandalama’ (Highest division).

Each mandalam was placed under the charge of ‘Maafaleswarar’

(administrator). In t his way they developed a net work of administration,

Prathaba Rudra l (1130-1155) improved the Kakathiya Kingdom. He

build a temple for this family Goddess “ORUKAND1 ELLAMMA” and

a fort called KORLAKONDA” which is now called as

KOLKONDA”.27

This dynasty reached it is heights of glory during the period of

Ganapathi Deva Maha Raja in the period between 1198 and 1216. During

his rule, this Kakathiya empire’s southern borders touched Kaneheepuram.

He had two wives namely “Naramma” and “Peramma”. He had no sons

and anointed as the empress in 1261 in the name of “Rfedra Deva

Maharaja’ and she ruled up to 1295.28

Queen Rudramba was succeeded by Prathaba Rudra II k 1295 and

ruled upto 1323. During his period Malikafur, of Delhi Sultanate Alau-

ud-in-Khilji, Commander invaded and looted the Kakatiya wealth and

converted it as a vassalage of Delhi Sultanate. Harihara I and Bukka I,

two brothers along with their other three brothers, moved out of Kakathiya

27 Inscription of Pharol Nayak, Kokathiya King 1070 A.D. not dated, located at
Warrangal, SII Vol. 1V„ No. 1325.
28 Edgar Thurston. Qp.cit., p.99
 33

country and went to the river banks of Thungabadra. Their Guru

Vidhyarana who guided them to establish a Kingdom to patronize

Hinduism blessed them. In 1936 they established a kingdom with its

name as Vijayanagara. It developed into an empire after 1370. It was

comprised of the area between north of Krishna aid south of

Thungabadra.29

DIVISIONS (VAMSAMS) IN THE KAMMAVAR SOClETy >

There are so many divisions in Kammavar society as follows:

1. Allurivar Kammavars:

As per the Copper plate issued by Bodi Nayudu Garu, sense of Alur

Malli Nayudu to Srikakullam Srivallah Swamy temple there was Allurivar

Kammavars having titles such as the Beedu Varathiyakanda Biruthugal,

Vela nadu’s Boobalar II, Salamarthi Kanda, Thurjjya Community,

Kakathiya dynasty, Chandravamsa Velanad dynasty and Cholas.

2. Eruvaravars:

As per the inscription issued by Ererva Thondaiva Raja,

Mahamandaiesvara, to Sri Beemeswara temple and Anjaneya temple of

Kadapai district. Rajamahendrapuram Museum Sasanam etc. say that

Kammavars are belonging to Kasyappa Kothra (clan) of Solar Race and

successors of Kaarikala Chola. They are called Eruvaravars.

3. Eruvamalli:

Some inscriptions mentioned them as Eruvamalli Kammavars . They

29 ibid
 34

belonged to They have link with Reddy clan.

4. Thurjjaya Kammavars:

The inscription issued by Amari Nayudu, at Malluswara

Thevasthanam of Bejawada says that they are Vibbahlla Thurjjaya clan.

5. Bahu Kula Baranan:

the inscription of Anumanjippalley issued by Nathavadi seema

Malagudu Saki Manmasaki Ganapathy Raju says that they are Vibbarla

Kothram, Vabbarla vamsam Bahu Kula baranan. As per the inscription of

Hyderabad Saki Vasma successors living in Nizam country, and they are

one division of Kammavars

6. Malliknnar:

The copper plate inscription of Mrs. Kuppamma, wife of Malyala

Kunvatghandanathundu says They are Malyaiavar or Mallalavar. Now

they are called as Mallinnar.

7. Nallurivar:

The inscription available at Sri Thiratchrama Beemeswara temple of

Nellur says they are Nallurivar Perur Kshatriyas. In Godavari district

Amalapuram taluk there is Perur.

8. Kotturivar:

The inscription of Eriyama Nayudu of Kottur says that they are kottur

or Kodur Vamsam.
 35
9. Vannamuarivar:

The inscription of Bimmala Devi wife of Venna Chola Hayahaya Raja

says that they are Vennamvar Kammavar living in Rapalli talak.

10. Valludlavaru:

The inscriptions of Ekki Nayudu and Rudra Nayudu, sobs of Pharola

king of Thurijjyaa Kula Valbuddlu Kothram say ‘they are Kakatghiya

Rudramma Devi’s Kangarakalu Kulam Valludla Kothram’.

The telungana Sasanam of 19-42 belonging to 12lh century A.D. say they

are Malyalawar and Thuijjya Kulam.

11. Reddivars:

The Inscription No.568 of Thiratcharama Beemes waralaya says

Kammavars also had Reddy titles’.

12. Gundhurivar”

The inscription of Kanthurirudra of Chola King issued at

Nelakondapally says ‘Kammavars are also called as Ganthara,

Ganthakala, Gandalagundada, Gundhuru’.

13. Poondurivar:

Poondoor king Hallakarasa Chola’s inscription says ‘'Kammavars

called Poondur as Pondur’.

14. Kodurivar:

The Karikala Vamsam with Koodur paravespara ruled Koodur

Mandala with the title “Kodurivar”.

 36

15. Immedivars:

Krishnapura Sasanam of Thikka Raja says they were Immaiivars.

16. Kanarivar:

The inscription Kamamma daughter of Kollur Philanthrophist, says

her father’s vamsam was kamma vamsam.

17. Pandavaru:

Some inscriptions say that Velanatu Chola Vamsam rajas called as

Kalapanda Raju Nayudu. In Kammavars still there are Pandavar, Panderu

etc. Velanattu Rajas ruled Chandavolu Rajathani. They are belonging to

Chandra Vamsam.

18. Madavars:

Kondarpeda matti Mandala Buddha Raj vamsam Velanattu Chola

vamsam are belonging to Thuijjya kula. They are called as

“Mandavarmi”. Still there is a division in Kammavars called as

“Mandavars”,

19. Mannevars:

Some inscription described them as Kammavar Bejawadar, Bejadiyar.

They had Jada Chola Rajya Samudranes title, Manmakulabaranar titles

They seemed as Mannevar Irumarla Kothrasthar.

20. Nimmakattavars:
 37

In Kammars some are calleld as “Manmakulatar Vanthana

Sudhakara, Veliserla Purasasana title owners Maflinayakayars,

Nimmakatavars. They are belonging to solar race.

21. Nellurivars:

During 12th and 13th centuries Nellur Parathees Warar Kammavar

Chola Solar race ruled Nellur region. Even to-day they are called as

‘Nellurivar’ or Kammavars.

22. Kakathiyavaru:

During 16th and 17th centuries Salamarthikanda title holders Nella

Nattu Rajas Thurjjya Kula Kakathiya are belonging to Prathabarudra

Maharaj vamsam. (Perithivipatha Kavya).

23. Nathenlavars:

The inscriptions of Nathenla Nadu of 11th and 12th ceituries were

issued by Thuryajjya Kulathipar, had the titles such Mandaleshpara,

Mahamandalleswara, Cholaraja, Manma Chola raja Manmandala Chola

raja etc. They are now called as “Nathenlavars” in Kammavars.

24. Mathuranthagavars:

In some inscriptions Maharajavar, ruled Marjavadi - 7000 villages

during 12the century A.D. they are belonging to Kamma Chola Vamsam

of Maduranthakam of “Pothbichoda”.

25. Valluvarivar:
 38

Valla Sithi Raja, this is belonging to katapai district. They are

belonging to Kankar Chola Vamsam. They are valluvarivar in Kammas,

Nekkondavar in Nizan district.

EXTENSION OF VIJAYANAGARA RULE IN TO TAMIL NADU:

The rising tide of Vijayanagara Empire submerged the tottering

Sultanate of Madurai, which continued to exercise its feable control over

Kongu at the close of the 1 Ifi century. The Vijayanagar expedition to the

South was taken under the command of Kumara Kampana, the son of

Bukka, brother of Harikara II who after crippling the powers of the

Sultanate of Madurai between 1343 and 1356, finally gave a death b low

to it between 1377 and 1378. Kumara Kampana conquered the Kongu

country (Coimbatore and Salem) from the Muslims by 1368; and the first

act that he did in the Kongu country after its conquest was that of

rebuilding the Kuraiyur temples which had suffered destruction at the

hands of the Muslims.30 Inscriptions of the successors of Kampana-viz.,

Harihara II (1377-1404) Devaraya I (1406-1427) and Devaraya II (1422-

1446) found in different places of the Koagu country testify to the

existence of the rule of Vijayanagara Kings in tie regions.

It would, however, appear that during the time of Devaraya II two

Vijayanagar Viceroys Lakkana, and Madanne, were ruling over the whole

of the Tamil country with their headquarters at Madura and Thanjavur

30 ibid
 39

respectively and that Lakkana’s away extended over the Kongu country.31

On the Death of Devaraya II the empire went into disorder. Vijayanagar

kings from Saluve Narasimha (1496-91) to Vira Narasimha (1505-1509)

exercised but little control over the Kongu country and that when Vira

Narasimha demanded the tribute from the ummatur Chieftain, he flatly

refused to pay it. It was not until the reign of Krishna Devaraya (1503-

1529) that the Kongu country was again broight under the Vijayanagar

Empire. Krishna Empire extinguished Ummatur Chieftain’s rule. Krishna

Devaraya extinguished Ummatur chieftain’s rule. The Kongu country

became a part of Madura country and its rulers were appointed by the

Vijayanagara kings. It remained under the Nayaks of Madura from about

1530 to 1672 and during the whole period it had no separate history, its

history was being a parts of the history of the Nayaks of Madura.32

It was held that Viswanatha could not have been appointed as a ruler

of Madurai by Krishna Devaraya that even during the reign of Achutha

Deva Raya, he was only a Governor of Madurai. Viswanatha’s territories

seemed to have comprising of Modem districts of Madurai,

Thiruchirappalli, Ramanathapuram, Tirunelveli, Salem, Namakkal,

Coimbatore, Erode, Virudunagar etc. In order to do good administration

and protect it, he under the able guidance of Thalavoy Ariyantha Mudali,

31 Inscription of Devaraya II, dt.1424, Western side well of Avinashiyappan temple,

Avinashi, SII, vol. VIII, No. 125.
32 Ramasamy, Madras District Gazetteer Coimbatore. (Madras: Govt Press, 1964),
P 72.
 40

divided his territories into palayams numbering about 72, as existed in the

Kakathiya Kingdom and Vijayanagara rule. There were hundreds of

chieftains and land lords.33 they were called as “Samasthanapathiyulu”

and their area was called as “Samasthanalu”; these samasthanalu had

“Palley” as its suffix. For example “Sallapalley” “Pakathlapalley”,

“Pankanapalley” etc. this “Palley” of Andhra desha was called as

“Palayam” in tamil. Kammavar community due to their royal ancestry

occupied major samasthanams, many experienced kammavar

samasthamapathies were sent to Tamil Nadu as “Palayakaras”34

KONGU UNDER VIJAYANAGARA AND NAYAK RULE:

During the period of 1500s Kongu Nadu was under the control of the

king of Travancore. Hence the Kammavar Samasthanapathies were not

appointed as Palayakarars in Coimbatore region. When the Travancore

king Udayamarthandavarman (1516-1535) was defeated in 1532 by the

Kamma army under Kalakathimma, Kanyakumari and Korkai (Tuticorin)

were made as a part of Vijayanagara empire. During this invasion

Achutha Devaraya recruited more kamma Samasthanathipathies and

soldiers. After the war, the Kamma army, thousand in number, did not

want to return to their original home and decided to settle in Tamil Nadu

itself.35

Due to this war the whole Kongunadu up to Bhavani came under the

33 R Rangesa Nayudu, Qp.cit, p.207.

34 ibid
35 ibid
 41

control of Viswanatha Nayak. In the northern part of Kongunadu the

Mysore rulers Udayars settled powerfully. Expecting the invasions from

outside at any time and to protect his northern border, he issued orders to

the kammavars to occupy the vast extensive land in the Coimbatore region

which was so far not occupied any body else. Hence thousands of

Kammavar families were shifted to this region to colonies the Coimbatore

region in order to establish a Kammavar army in that region. The

kammavars were also called as Vadugas. Their villages were also named

as “Vadugarpalayam”. There were more than 15 villages, which are s till

bearing the name “Vadugas”. In these villages there were the heads of the

village councils or village grantees or village munsifs and accountants

(village Kamams).36 The important settlement established during this

period was Krishnarayapalayam established in 1532 in memory of Krishna

Devaraya. It was made a headquarters of a revenue division of

Coimbatore region.

During Thirumalai Nayak’s period (1628-1659) the kongu region

emerged as an important region due to the imperial policy of nayaks and

Udayars of Mysore. Hence he appointed Ramachandra Nayak as the

Palayakar of Senthamangalam Palayam and Getti Mudaly to

Tharamangalam. They in turn appointed many Kamma Samasthanpathies

in the region. Many Kamma families were brought to this area. The

36 E Balakrishna Nayudu, Life History of G. Kunpuswamv NavudutCoimbatore:

1984), p. 16
 42

important kamma samasthanathipathi was Thaliycttrural Nayak. Others

were Beemasani Periya Veerappa Nayak of mannimai Palayappattu and

Elampuram Revaia Ravanappa Nayaka, Rajapalayam Rajus. Thousand of

1*7

Kamma soldiers were also settled in this a rea.

During the period of Thirumalai Nayaka many forts were constructed

in Kongu region in Dindigul, Dharapuram, Coimbatore, Thennama

Nayakkanur, Sathyamangalam, Kangeyam, Anthiyur, Erode, karur,

Vijayamangalam, Namakkal, Senthamangalam, Salem, kaveripuram,

Athur, Ananthagiri, Aravakurichi, Mugalur, Sakiragiri, Sammathi,

Semmagiri etc. Every year 50,000 lakhs of rupees through taxes and each

Palayakara had to supply 3000 soldiers 200 horses and 50 elephant at the

time of emergency. In these force hundreds of Kammavar soldiers were

recruited.38

Kammavars were settled at Udumalaipettai, Pailadam, Avinashi,

Coimbatore, Annur Punjaipuliyampatti etc. They cleared the forests for

cultivation, selected black soil land where they could continue their age-

old type of agriculture. In 1600 they formed more than three hundred

villages in this area. Each village was called as “Palayam” as suffix with

the name of the leader of that group. For example Kanaga

Nayakanpalayam, Paddhanayakanpalayam, Akkanayakanpalayam,

37 A.K. Navudu. Op.cit. p.96.

38 ihid.
 The Yoke
Carried by the Thandukondars of Peelamedu
Centuries ago when they migrated to
Karadibhavipudur (Poolaimetanpudur)
 43

Govindanayakanpalayam, Narasimhanaickenpalayam etc.39

Important Settlements and Expansion:

Rajakrishnapuram:

One of the first settlement of Kammars in Kongu region is

Rayakrishnapuram. It was situated west of Periyapallam called Sankanur

pond and South of present Avinashi road with one-furlong breadth and 3

furlong length. This was situated on a road, which was used as a route to

link the west with Cast.

The origin of this town goes to the Vijayanagara Emperor

Krishnadeva Raya. He sent Lakanna Thimmaiya as his representative to

Coimbatore region. This Rajalu Vamsa ruler built Raja Krishnaaadevaraya

puram. Since Krishnadevaraya ascended the throne it might have been

built in 1510 and named after him.40 There was a lake called

“Ammankulam” in Perur nad from which the water came to the Lake of

Krishnarayapuram. By using this tank water hundreds of acre of land was

cultivated. In Telugu this “Thottam” is called as “Malla Thottalu”

(Malla- agricultural land, Thattalu- Thottam). But in course of time due to

nature the lake was destroyed and the Thottam had been changed as

“Cheruthotha”, (Cheruvu- Lake) Even to-day the lands situated to the

west of Peelamedu Puthur called as “Malla Thottalu” and the lands

39 ibid
40 Report on Archaeological Evidences, Krishnarayapuram, Tamil Nadu Government
Museum, Coimbatore.
 44

situated in the east called as “Cheruvu Thottalu”.41 Many wells were

constructed in order to cultivate the dry lands in the 19lh century due to the

introduction of cotton cultivation. Some lands were left for “grazing” for

cattle. This is called as “Lenkalu Mitta”, situated in the west of Sri

Ranga Vilas Mill.

In this village many community people lived hut Kammas

dominated and ruled it. Among kammas TKakallar’ were numerous in

number and wealthy. Equally well to do were Nambiyarar, Neerkondar,

Thadukondar, Mailer, Mallinar and others. Apart from them there were

dhobis, barbers, cobblers, Agamudaiyars, Pallar, Kongar, Chettiyar,

Pandaragas and others.

They used Kambu, Ragi, Cholam as their food grains instead of

paddy. Only old and some rich people used the rice. They ised to spin

yarn by using “Thakilli”. In order to spin nice count, the old ladies would

get out of their bed in the early morning and to spin the yam. These

highly quality counts were used to prepare marriage dress.42

Their house was usually bigger in size called as “Thotti-Kattu

House”. They worked in the field along with the labourers who were

called as "Pannaiyal”. (labourer) the Nayudus were called as

“Pannaiyars”. (landlords) they also worked to draws water i-um the well

with their “Pannaiyal”. This was called as “Kapila ThoIethP’ (Thol

41 A Krishnawamy Nayudu, History of Poolaimed»-Part-IfFront 1500-1910)

(Coimbatore: not dated), p .7.
42 ibid, p. 8.
 45

means driving in Telugu). At that time both Pannaiyar and Pannaiyal

would take “Cold food” with buttermilk. Both of them sat nearby and ate

it without any difference's. In the same manner ploughing, Cart-driving,

dressing the land for cultivation, seedlings etc, would be compoleted.4;!

Avarampalayam:

The namboorar moved to a new place situated in the North. Along

with some other communities’ they settled in a place where

“Avarampoo” (yellow in colour) was in plenty hence this new settlement

was called as “Awaramppalayam”.44

Udaiyampalayam:

It was situated in the South east of Rayapuram and west of the

stream. Some of the kammavars moved to this place and established a

new settlement.45

Peelamedu and Pappanaickenpalayam:

When time passed a further development took in thar settlement.

Krishnarayapalayam was one of the ancient Kamma settlement east of

Sankanur pond and south of present Avinashi road. In this biggest

settlement “Kakalavars” lived. In 1710 the fresh flood devastated this.

Hence they wanted to shift their village to a place when they could lead a

better life. So the villagers under Chinnapapa Nayudu, Ganga Nayudu,

Muthiyalu Nayudu and Ellappa Nayudu decided to shift theii settlement to

43 ibid
44 ibid
45 ibid, p. 10.
 46

a place where “Poolaipoo”(White flower) was in plenty. Hence they

obtained permission from the then ruler of Kongu Udayars of Mysore.

They met the representative of Mysore ruler Matheraja of Coimbatore and

obtained permission. On November 11, 1711, two villages called

Pappanaickan Palayam in the name of Pappa Naicken and Poolaimedu

(founded by Chinnappa Naickar) were established.46 Since the place was

famous for horse-grans, it was called as “Koilukattupudhar” Many

people from mamboorivar family also came and settled here. They were

well to do and lived in big houses. Namboorivar Arangasamy was the

village Munsif of Avarampalayam and Pappanaickenpalayam

Namborrivar Narayana Nayudu was the village Munsif of Peelamedu and

Peelamedu Pudur. They possessed hundreds of acres of land. In

Peelamedu there were 200 houses and its population was 1000 in 1715.47

In these villages three families such as Bukkar under Genga Nayudu,

Koththar under Muthur Nayudu, Perakar under Ellappa Nayudu, emerged

as leading families and they earn fed a nick name called “Periya

Veedukkarar” (Big House or Big Family) and “Tharuma Karthas”

Naicker (Phillanthrophist). Tharumakartha Ganga Nayudu’s grandson

Venkatarama Nayudu had four sons named Tharumakartha Muthu

Nayudu, Liogama Nayudu, Sama Nayudu, and Rangaswamy Nayudu.

The third son Sama Nayudu married Ranganayaki of

46 ibiiL
47 ibid
 47

“Pappanayakanpalayam Neerkundar Vamsam", and he got four sons

namely Narayanasamy, Govindasamy, Krishnasamy, and Kandasamy. In

1877 the second son P S.Govindasamy Nayudu married Mangammal of

Maniyakaranpalayam, daughter of land lord Krishnamma Nayudu. This

family in course of time emerged as “P.S.G. family”.48

In later years, some more distinguished Kammavar families shifted to

the new settlement adjacent to Coimbatore. Among them were one

“Rajakandalavaru” family that had its own distinction. At first during

Nayak rule, they settled in a village situated 10 kms, north east of present

Coimbatore. They named it as Govindapalayawi and called teir family as

“Rajakondalavaru” in memory of their Andhra origin.49 Some of them

shifted to Pappanayakanpalayam in 1780 onwards. They lad marriage

alliance with the Kakalavaru family. Rajakondalavaru family in course of

time earned more wealth, and reputation. Bodi Nayudu was the head of

the family in the beginning of the 19th century. He had two sens namely

Rangasamy Nayudu and Kuppi Nayudu. Rangasamy Nayjdu married

Alamel Ammal of Malapuram of Annur which belonged to Martdipalayam

Pirka. He got two daughters and one son named Govindasamy born in

1858. He in his later years became one of the biggest land lords of that

area.30

48 Life History of Diwan Bahadur P.S.G. Arangasamv Navudu. p.9

49 ibid
50 ibid
 48

Some of the important personalities are :S1

a) In Kakalavar Perivappa Nayudu vamsam there were 5

divisions. They are:

1. Chinnama Nayudu, Nalla Sinnama Nayudu

2. In the race Savadi Thottathar C.K. Venkatasamy Nayudu.

3. S.K. Appanna Nayudu’s Perakar vamsam Krishnamma

Nayudu Ellappa Nayudu

4. Bola Nayudu, Kuchchamma Nayudu of Komatith Thottam

5. Venugopalasamv Nayudu K. SamiNayudu, m.

Narayanasamy Nayudu of Kothar.

b) In Kakalalr Genganayudu Vamsa P.S. Govindasamy Nayudu, P.S.

Krishnama Nayudu, Arvantgha Kallama nayudu Tharumakarthar

Muthu Nayudu, peranayudu Genga Nayudu

c) Neerkondar Vamsam : poonaiya Nayudu Thandukondar Vamsam,

Giriyappa Nayudu Namboorar Vamsam. Rama Nayudu mailer

Vamsam. Kutti Nayud thukinnar Vamsam, naryana nayudu

Rathinalar Vamsam - Kullama Nayudu Kaliyar Vamsam -

Maniam Pappa Nayudu.

Change of Occupation:

Many leading Kammavars obtained Sanads’ from Viswanatha

Nayak Thirumalai Nayak and Chokanatha Naya then and the® in order

51 A Krishnaswamv Navudu. On.cit., p 27

 49
to collect revenues in their villages and agreed to supply army at the time

of emergency. They established a temple for their own Goddess

“Renukambe” in this region.52

In course of time the Kammavars found that they were not able to

find water to maintain such a big army. Hence they involved in full time

agriculture. They at first used their experience in agriculture to improve

their land with the available water source. Hence they work hard with

their family to lead a peaceful and prosperous life. There were many

proverbs regarding their hard work in the field. On proverb says

“Kammavani Kandev Kadina pomiya Verusuthu ....... ” another

“Valappam Kuraivana Nilamum, Kammavaraikkandai,

Rayanthupor, Adika Vilachchalai Kodukkum”.

There are some other proverbs saying about “Kammavaaini Sethulu

Kattinanalavathu” i.e., “the Kammars would not keep quite

eventhough his hands are tied”. Further another proverb says “

Kammavaninickly Boomi klpayopaduthu” i.e., “Even the land is

afraid of Kammavars hard work”. One proverb describes about their

warriorship and caste integrity. This proverb goes to say “Kammavani

Senithe Kadanajathulu Velaruthu” i.e., If Kammars joined together the

groups would not stand before them.53

52 A. Krishnaswamy Nayudu, Qp.cit. p.30.

53 ibid
 50

Kammavars also well versed with cattle rearing. They allotted one

portion of their own land as “Manthai” or Cattle Shelter. From

morning till evening the cattle were allowed to graze the land. This was

looked after “Matharis”. This area was called as Manthai thottam”.54

54 ibid