Ancient Kamma History
There are many theories about the origins of the word "Kamma" and the social group known as Kammas but none is conclusive. One theory is that the people who lived in the Krishna river valley, where Buddhism prevailed, got the name from Theravada Buddhist concept of Kamma (Pali) or Karma (Sanskrit). This region was once known as Kammarashtram / Kammarattam / Kammanadu, which was under the control of Pallavas, Eastern Chalukyas and Telugu Cholas. Inscriptions mentioning Kammanadu are available since 3rd century A.D.
Kambhoja/Pallava Origin :
Some historians opined that the name Kamma is probably derived from Kambhoja, an ancient Aryan warrior clan.
Historian Avadh Bihari Lal Avasthi comments as follows: We find Kambhi, Kamma, Kumbhi etc castes in South India. There is also a famous city Koimb-toor. Possibly, there has also been a Kamboja country in Southern India (See Garuda Purana, Aik Adhyan p 28). Historians need to closely analyze if there are any links between Pahlava/Kambhoja migrations to Palnadu / Kammanadu region of ancient Telugu country.
Kambhoja Raja Kathalu is very popular in Andhra traditions. The story deals with militaristic exploits of a fierce and adventurous king of Kambojas. It probably relates to some historical brush the Andhraites might have had with the intruding hordes of Kambojas/Pahlavas around Christian era. The region extending from the southern bank of Krishna river up to Nellore district of modern Andhra Pradesh was once called Kammanadu. Inscriptional evidence for Kammarashtram / Kammanadu exists since 3rd century CE. A part of Kammanadu is called Palnadu/Pallavanadu. Pallavas started their rule from the southern parts of Telugu country and later extended it to Tamil country with Kanchi as their capital. This strongly points out a wave of Kambhoja/ Pallava migration to coastal Andhra Pradesh.
The Kamboja hordes of second/first century BCE have left indelible foot prints in the names of mountains, rivers, and some geographical places in western India. The Kamb/Kambuh river and Kamboh/Kambo mountain in Sindh ( Sind, p 44, M. R. Lamrick) remind us of Sanskrit Kamboja. The Kamboi (ancient town/port) in district Patan, Khambhoj in district Anand, Kambay (port/town and Gulf)... all in Saurashtra; Kumbhoj/Kambhoj (an ancient town) in Kolhapur in Maharashtra; and the Coimbatore city of Tamilnadu in southern India carry unmistakable footprints of Kambojas. There is also an ancient Kambhoj caste living near Nanded in Maharashtra which could be a dwindling remnant of ancient Kambojas who had settled in SW India around Christian era. A similar analogy can be drawn with the Kamma (caste) of Andhra Pradesh which had a military past during medieval times. This caste is predominantly found in Kammanadu / Palnadu region. The people of this caste are known for their enterprising and boisterous nature.'
Kurmi Origin :
Another origin of Kammas is speculated as follows. Buddhist Kurmis from Gangetic plains migrated to Krishna delta in large numbers to escape the persecution of Pushyamitra Sunga (184 B.C). Buddhism was already flourishing in Dharanikota, Bhattiprolu, Chandavolu etc in this fertile area. Historians surmised that the Sanskrit word Kurmi/Kurma became Kamma in later years. The first records of the word Kammakaratham appeared in the Jaggayyapeta inscription of Ikshvaku King Madhariputra Purushadatta (3rd century A.D.). The Kammarashtram extended from the Krishna River to Kandukur (Prakasam Dt.). The next record was that of Pallava King Kumara Vishnu II followed by that of Eastern Chalukya king Mangi Yuvaraja (627-696 A.D.). The subsequent inscriptions of Telugu Chodas and Kakatiyas mentioned ‘Kammanadu’ (E.g., Konidena inscription of Tribhuvana Malla – 1146 A.D.). This region is also known as Pallavanadu/Palanadu due to Pallava rule.
Kammanadu is an ancient geographical region in the present day South Indian state of Andhra Pradesh. The region straddled from the southern bank of Krishna river delta up to Kandukur (Prakasam Dt.). The word Kammanadu is derived from Karmarashtram (Sanskrit) or Kammaratham (Pali). Buddhism flourished in this region from 3rd century BC onwards. It is obvious that name was derived from the Theravada Buddhist concept of Karma (Kamma). Dharanikota, near Amaravati on the bank of Krishna river (Guntur Dt.) was the ancient capital of Satavahana dynasty which ruled South India for five centuries.
The region is famous for the exquisite sculpture found in the Buddhist stupas of Bhattiprolu, Nagarjunakonda and Amaravati. The ancient Brahmi script found in the inscriptions at Bhattiprolu was the progenitor of modern Telugu and Tamil scripts.
The mention of Karmarashtram is noticed first in the inscriptions of Ikshvaku king Madhariputra Purushadatta (3rd century A.D) found at Bethavolu (Jaggayyapeta). The next record is the inscription of Pallava king Kumara Vishnu II, son of Buddhaverma found in the village Chenduluru. The third record is that of Eastern Chalukya king Mangi Yuvaraja (627-696 AD) which goes as: Srisarvalokasraya maharajah kammarashtre chendaluri grame (Sanskrit).
In all contemporary inscriptions (3rd to 11th century AD) the words Kammaratham, Kammakaratham, Karmarashtram, Karmakaratham and Karmakarashtram, Kammakarashtram were interchangeably used.
Pavuluri Mallana, the contemporary of the great king Rajaraja Narendra (1022-1063 AD) wrote: Ila Kammanati lopala vilasillina Pavuluri vibhudan (Telugu).
The subsequent inscriptions of Telugu Chodas and Kakatiyas mentioned ‘Kammanadu’ (E.g., Konidena inscription of Tribhuvana Malla – 1146 AD). During the rule of Kakatiya emperor Prataparudra II, one Boppana Kamaya was ruling Kammanadu with Katyadona (Konidena) as the capital.
It is not known clearly when the usage of the word Kammanadu ceased. However, the name survives on as the denomination of a social group ‘Kamma’, predominantly found in the region.
Origin of Caste :
The division of warrior class into many castes and their consolidation commenced in the time of Prataparudra I (1158-1195 A.D). Badabanala Bhatta prescribed Surnames and Gothras of Kammas. Castes such as Kamma, Velama, Reddy and Telaga probably had a common origin. The battle of Palnadu (1180 A.D) created strife among the social groups of the Telugu country, which echoes till today.
The affiliation of Kammas as a caste to the ruling dynasties could not be ascribed till 11th century. Traces of evidence were found in the inscriptions of Telugu Chodas of Velanadu starting from Gonka I (1075-1115), found in many places in Kammanadu. The Dharanikota kings (1130-1251) who belonged to Kota clan of Kammas had marital alliances with Telugu Cholas. Similarly, Kota kings married the women from Kakatiya dynasty (E.g., Kota Betharaja married Ganapamba, daughter of Ganapati Deva). Ganapati Deva married the sisters of Jayapa Senani, a brave warrior hailing from Chebrolu (Guntur Dt.). Jayapa is also well known for his contributions to the field of Indian dance (1231 A.D). Around this time many warriors from Kammanadu joined the forces of Kakatiya empire. Such evidences prompted some historians to speculate that Kakatiyas were Kammas. However, this theory needs to be validated.
Kammas grew to prominence during the Kakatiya reign. In the middle ages they held important positions in their army. Two Kamma chieftains, Musunuri Prolaya Nayaka and Musunuri Kapaya Nayaka served the Kakatiya king Prataparudra. After the fall of Warangal they united the Nayaka chieftains, wrested Warangal from the Delhi Sultanate and ruled for 50 years Subsequently many Kammas migrated to the Vijayanagar kingdom. During the Vijayanagar rule Kamma Nayaks formed the bulwark of its army and were Governors in Tanjore, Madurai and Coimbatore areas of Tamil Nadu. For instance, Krishnadevaraya sent a Cheiftain Pemmasani Vishwanatha Nayudu to suppress the rebellion of his father Pemmasani Nagama Nayudu in Madurai. Later, Vishwanatha Nayudu was made Governor of Madurai. The Pemmasani Kamma clan still has a Zamindari near Madurai called Nayakarpatti. An interesting historical episode was that a Kamma Nayak Pemmasani Thimma Nayudu saved the life of Krisnadeva Raya in the battle of Raichur and the grateful king made him the Governor of Gandikota (Cuddapah district). Thimma Nayudu constructed a large number of temples in Rayalaseema region.
Kammas controlled parts of south and north Tamil Nadu for several years under the title of Nayacker, which was a legacy of the Vijayanagar Empire. Thirumala Nayacker of Madurai was the most famous among them.
Kamma Traditions and Customs
Writing collectively concerning the Kammas, Kapus or Reddis, Velamas, and Telagas, Mr.W.Francis states that " all 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 agriculturists and traders, and some of them in the north are zamindars (land-owners).
The Razus, who now claim to be Kshatriyas, were probably descended from Kapus, Kammas, and Velamas. The Kammas and Kapus of the Madura and Tinnevelly districts seem to have followed the Vijayanagar army south, and settled in these districts when the Nayak Governors were established there. Their women are less strict in their deportment than 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."
The word Kamma in Telugu means the ear-ornament, such as is worn by women. According to one legend "the Rishis, being troubled by Rakshasas, applied to Vishnu for protection, and he referred them to Lakshmi. The goddess gave them a casket containing one of her ear ornaments (kamma), and 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 they 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."
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 bastard. They sought refuge with the Kapus, who took them in, and they adopted the customs of their protectors. According to another legend, a valuable ear ornament, belonging to Raja Pratapa 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 Kamma.
Some of the Kapus ran away, and they are 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 are kept in seclusion. This was, however, found to be very inconvenient for their agricultural pursuits. They accordingly determined to abandon it, and an agreement was drawn up on a palm-leaf scroll. Those who signed it are said to have become Kammas, and those who declined to do so Velamas, or outsiders. One meaning of the word kamma is the palm-leaf roll, such as is used to produce dilatation of the lobes of the ears. 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 the Velamas ; others restored the Kamma, and became Kammas.
Yet one more story. Pratapa Rudra's wife lost her ear ornament, and four of the king's captains were sent in 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.
According to the Census Report, 1891, the main sub- divisions of the Kammas are Gampa, Illuvellani, Godajati, Kavali, Vaduga, Pedda, and Bangaru. It would seem that there are two main endogamous sections, Gampa (basket) Chatu, and Goda (wall) Chatu. Chatu is said to mean a screen or hiding place. Concerning the origin of these sections, the following story is 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.
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 be synonymous with Godachatu. The women of this section were gosha, and not allowed to appear in public, 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) refers to the superiority of the section.
Vaduga simply means Telugu, and is probably a name given by Tamilians to the Kammas who live amongst them. The name Bangaru is said to refer to the custom of the women of this sub-division wearing only gold nose ornaments (bangaramu). The Godajati sub-division is said to be most numerously represented in North Arcot and Chingleput, the Illuvellani in Krishna, Nellore and Anantapur. The Kavali sub-division is practically confined to the Godavari, and the Pedda to the Krishna district.
The Vaduga Kammas are found chiefly in Coimbatore. In his note on the Kammas of the Godavari district, Mr. Hemingway writes that " in this district they are divided into Kavitis, Eredis, Gampas or Gudas, Uggams, and Rachas. These names are, according 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 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."
Writing concerning the Iluvedalani (Illuvellani) Kammas, the editor of the Kurnool 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 the cloth over the right, instead of the left shoulder." As with other Telugu castes, there are, among the Kammas, a number of exogamous septs or intiperu, of which the following are examples : —
Anumolu, Dolichos Lablab.
Tsanda, Tax or subscription
Jasthi, Too much.
Thota kura, Amarantus gangeticus.
Komma, Thorn, or branch of a tree.
Cheni, Dry field.
The Kammas also have gotras such as Chittipoola, Kurunollu, Kulakala, Uppala, Cheruku (sugar-cane), Vallotla, and Yenamalla.
When matters affecting the community have to be decided, a council of the leading members thereof assembles. But, in some places, there is a permanent headman, called Mannemantri or Chowdari.
The Kammas will work as coolies in the fields, but will, on no account, engage themselves as domestic servants. " They are," the Rev. J. 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 never do field work on Sundays, but confine themselves on that day to their house-work."
" 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."
The Kammas are stated by Mr. H. A. Stuart to be " most industrious and intelligent cultivators, who, now that gosha has been generally abandoned, beat all rivals out of the field — a fact which is recognised by several proverbs, such as
Kamma vani chetulu kattina nilavadu (though you tie a Kamma's hands, he will not be quiet) ;
Kamma vandlu cherite kadama jatula vellunu (if Kammas come in, other castes go out) ;
Kamma variki bhumi bhayapadu tunnadi (the earth fears the Kammas), and many others to the same effect.
In addition to being industrious and well-to-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 were simply called Chowdari without the honorific ending garu. They refused on this account to accept them, and finally the desired alteration was made, as they proved that all of their caste were considered entitled to the distinction.
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. Besides Vishnu the Kammas worship Ganga, because they say that long ago they fled from Northern India, to avoid the anger of a certain Raja, who had been refused a 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 through the river. Crossing, they all hid themselves in a dholl [Cajanus indicus) field, and thus escaped from their pursuers. For this reason, at their marriages, they tie a bunch of dholl leaves to the north- eastern post of the wedding booth, and worship Ganga before tying the tali."
Among the Kammas of the Tamil country, the bride- groom is said to be sometimes much younger than the bride, and a case is on record of a wife of twenty-two years of age, who used to carry her boy-husband on her hip, as a mother carries her child.* A parallel is to be found in Russia, where not very long ago grown-up women were to be seen carrying about boys of six, to whom they were betrothed, f Widow remarriage is not permitted. Widows of the Goda chatu section wear white, and those of the Gampa chatu section coloured cloths.
Prior to the betrothal ceremony, female ancestors, Vigneswara, and the Grama Devata (village deities) are worshipped. A near relation of the future bridegroom proceeds, with a party, to the home of the future bride. On their way thither, they look for omens, such as the crossing of birds in an auspicious direction. Immediately on the occurrence of a favourable omen, they burn camphor, and break a cocoanut, which must split in two with clean edoes. One half is sent to the would-be bridegroom, and the other taken to the bride's house. If the first cocoanut does not split properly, others are broken till the wished-for result is obtained. When the girl's house is reached, she demands the sagunam (omen) cocoanut. Her lap is filled with flowers, cocoanuts, turmeric, plantains, betel leaves and areca nuts, combs, sandal paste, and coloured powder (kunkumam). The wedding day is then fixed.
Marriage is generally celebrated at the house of the bridegroom, but, if it is a case of kannikadhanam (presenting the girl without claiming the bride's price), at the house of the bride. The bride-price is highest in the Gampa section. On the first day of the marriage rites, the petta mugada sangyam, or box-lid ceremony is performed. The new cloths for the bridal couple, five plantains, nuts, and pieces of turmeric, one or two combs, four rupees, and the bride-price in money or jewels, are placed in a box, which is placed near the parents of the contracting couple. The contents of the box are then laid out on the lid, and examined by the sammandhis (new relations by marriage). The bride's father gives betel leaves and areca nuts to the father of the bride groom, saying " The girl is yours, and the money mine." The bridegroom's father hands them back, saying " The girl is mine, and the money yours." This is repeated three times. The officiating purohit (priest) then announces that the man's daughter is to be given in marriage to so-and-so, and the promise is made before the assembled Deva Brahmanas, and in the presence of light, Agni, and the Devatas. This ceremony is binding, and, should the bridegroom per-chance die before the bottu (marriage badge) is tied, she becomes, and remains a widow. The milk-post is next set up, the marriage pots are arranged, and the nalagu ceremony is performed. This consists of the annointing of the bridal couple with oil, and smearing the shoulders with turmeric flour, or Acacia Concinna paste. A barber pares the nails of the bridegroom, and simply touches those of the bride with a mango leaf dipped in milk.
In some places this rite is omitted by the Gampa section. A small wooden framework, called dhornam, with cotton threads wound round it, is generally tied to the marriage pandal (booth) by a Tsakali (washerman) not only at a marriage among the Kammas, but also among the Balijas, Kapus, and Velamas.
After the return of the bridal couple from bathing, the bridegroom is decorated, and taken to a specially prepared place within or outside the house, to perform Vira-gudi- mokkadam, or worship of heroes in their temple. At the spot selected a pandal has been erected, and beneath it three or five bricks, representing the heroes (viralu), are set up. The bricks are smeared with turmeric paste, and painted with red dots. In front of the bricks an equal number of pots are placed, and they are worshipped by breaking a cocoanut, and burning camphor and incense.
The bridegroom then prostrates himself before the bricks, and, taking up a sword, cuts some lime fruits, and touches the pots three times. In former days, a goat or sheep was sacrificed. The hero worship, as performed by the Goda section, differs from the above rite as practiced by the Gampa section. Instead of erecting a pandal, the Godas go to a pipal (Fiats i^eligiosa) tree, near which one or more daggers are placed. A yellow cotton thread is wound three or five times round the tree, which is worshipped. As a substitute for animal sacrifice, lime fruits are cut. The hero worship concluded, the wrist- threads of cotton and wool (kankanam) are tied on the bride and bridegroom, who is taken to the temple after he has bathed and dressed himself in new clothes. On his return to the booth, the purohit Hghts the sacred fire, and the contracting couple sit side by side on a plank. They then stand, with a screen spread between them, and the bridegroom, with his right big toe on that of the bride, ties the bottu round her neck. They then go three times round the dais, with the ends of their cloths knotted together. The bottu of the Gampas is a concave disc of gold, that of the Godas a larger flat disc. On the following day, the usual nagavali, or sacrifice to the Devas is offered, and a nagavali bottu (small gold disc) tied.
All the relations make presents to the bridal pair, who indulge in a mock representation of domestic life. On the third day, pongal (rice) is offered to the pots, and the wrist- threads are removed. Like the Palli bridegroom, the Kamma bridegroom performs a mimic ploughing cere-mony, but at the house instead of at a tank (pond). He goes to a basket filled with earth, carrying the iron bar of a ploughshare, an ox-goad, and rope, accompanied by the bride carrying in her lap seeds or seedlings. While he pretends to be ploughing, his sister stops him, and will not let him continue till he has promised to give his first born daughter to her son in marriage. The marriage pots are presented to the sisters of the bridegroom. During the marriage celebration, meat must not be cooked.
Among the Kammas, consummation does not take place till three months after the marriage ceremony, as it is considered unlucky to have three heads of a family in a household during the first year of marriage. By the delay, the birth of a child should take place only in the second year, so that, during the first year, there will be only two heads, husband and wife. In like manner, it is noted by Mr. Francis * that, among the Gangimakkulu and Madigas, the marriage is not consummated till three months after its celebration.
When a pregnant woman is delivered, twigs of Balanites Roxburghii are placed round the house. The dead are usually cremated. As the moment of death approaches, a cocoanut is broken, and camphor burnt. The thumbs and great toes of the corpse are tied together. A woman, who is left a widow, exchanges betel with her dead husband, and the women put rice into his mouth. The corpse is carried to the burning-ground on a bier, with the head towards the house. When it approaches a spot called Arichandra's temple, the bier is placed on the ground, and food is placed at the four corners. Then a Paraiyan or Mala repeats the formula " I am the first born i.e., the representative of the oldest caste). I wore the sacred thread at the outset. I am Sangu Paraiyan (or Reddi ;Mala). I was the patron of Arichandra. Lift the corpse, and turn it round with its head towards the smasanam (burning-ground), and feet towards the house." When the corpse has been laid on the pyre, the relations throw rice over it, and the chief mourner goes three times round the pyre, carrying on his shoulder a pot of water, in which a barber makes holes. During the third turn he lights the pyre, and throwing down the pot, goes off to bathe. On the following day, a stone is placed on the spot where the deceased breathed his last, and his clothes are put close to it. The women pour milk over the stone, and offer milk, cocoanuts, cooked rice, betel, etc., to it. These are taken by the males to the burning-ground. When Arichandra's temple is reached, they place there a small quantity of food on a leaf. At the burning-ground, the fire is extinguished, and the charred bones are collected, and placed on a plantain leaf. Out of the ashes they make an effigy on the ground, to which food is offered on four leaves, one of which is placed on the abdomen of the figure, and the other three are set by the side of it. The first of these is taken by the Paraiyan, and the others are given to a barber, washerman, and Panisavan (a mendicant caste). The final death ceremonies (karmandhiram) are performed on the sixteenth day. They commence with the punyaham, or purificatory ceremony, and the giving of presents to Brahmans. Inside the house, the dead person's clothes are worshipped by the women. The widow is taken to a tank or well, where her nagavali bottu is removed. This usually wears out in a very short time, so a new one is worn for the purpose of the death ceremony. The males proceed to a tank, and make an effigy on the ground, near which three small stones are set up. On these libations of water are poured, and cooked rice, vegetables, etc., are offered. The chief mourner then goes into the water, carrying the effigy, which is thrown in, and dives as many times as there have been days between the funeral and the karmandhiram. The ceremony closes with the making of presents to the Brahmans and agnates. Towards evening, the widow sits on a small quantity of rice on the ground, and her marriage bottu is removed. The Kammas perform a first annual ceremony, but not a regular sradh afterwards.
As regards their religion, some Kammas are Saivites, others Vaishnavites. Most of the Saivites are disciples of Aradhya Brahmans, and the Vaishnavites of Vaishnava Brahmans or Satanis. The Gampas reverence Draupadi, Mannarsami, Gangamma, Ankamma, and Padavetiamma; the Godas Poleramma, Veikandla Thalli (the thousand- eyed goddess) and Padavetiamma.
kamma rulers/zamindars1.The Nayak Dynasty (1559—1736)
2.The Great Rulers of Gandikota
4.Kamma Nayaks of Kandy
5.Musunuru Nayaka Dynasty
The legacy of Kammas in the modern history of Andhra Pradesh :
Their embrace of education. Among the non-Brahmin communities, Kammas were one of the first to take to education in large numbers. Over a period of 10 years, in Guntur District alone, 130 High schools were established by their initiative. Zamindars of Challapalli and Kapileswarapuram founded many schools and libraries. Historically, Kammas have been one of the wealthy communities in Andhra Pradesh; in the recent past, their pace of increase in wealth only accelerated due to their success in business, farming, arts and movie industry, education, medicine, engineering, and high technology.
Kammas have a progressive social outlook and work hard at anything they take up. They were adept farmers and as a consequence of the changes that affected the economic landscape of rural India down the centuries, they became prosperous. Kammas gradually diversified into other specialties such as films, media, academia, medicine, business, real estate, industries etc. Even though they fall less in number to the Brahmin Social Reformers, Poets, famous Politicians in whole of Andhra history, they have gained good inroads in recent past. They have an enterprising and diligent nature. Kammas can claim credit for introducing modern agricultural techniques in the state. Today, some of the most efficient professional institutions in the state are run by the Kammas. They are generally found in roles ranging from large scale industries to small scale businesses.
One admirable characteristic about them is their recognition and belief in the dignity of labor, and are not above lending a hand to hired help and doing some field work themselves in agriculture if they see a need, which is generally considered something to be avoided in India by the upper castes. Many Kammas in villages are not only peasants but are landlords as well.
Kamma population in Andhra Pradesh is nearly 4.3Percentage of the total population (i.e) around 38 lakhs. Kammas are mainly concentrated in South Costal A.P and two Rayalaseema Districts. Kammas population is more in Krishna, Guntur, Prakasam, Khammam, Chittor and Ananthapur Districts when W.Godavari, E.Godavari, Nellore.
Kammas are also concentrated in some parts of Nizamabad, Nalgonda, Warangal, Kurnool, Hyderabad and Visakhapatnam Districts, in the remaining Districts Kammas are very less in count.
Kamma population is more in villages and small towns when compare to Cities and District head quarters. The main reason for this is Kammas are basically agriculturists, their main occupation is agriculture. 15% of the total agriculture land and 20% of the business/Industrial establishments in A.P are owned or leased by Kammas.
MuktyalaNaerJaggayyapet/Krishna District/Andhra Pradesh (Vasireddy clan)
Amaravati Guntur District/Andhra Pradesh (Vasireddy clan)
Challapalli Krishna District/Andhra Pradesh (Yarlagadda clan)
UndrajavaramNearTanuku/West Godavari/Andhra Pradesh (Mullapudi clan)
Kapileswarapuram East Godavari/Andhra Pradesh (Bulusu clan)
RangapuramNearGudivada/Krishna district/Andhra Pradesh (Adusumalli clan)