PANCHA BHOOTA STALAMS NEAR SANKARANKOVIL, TIRUNELVELI DISTRICT

1.Pancha Bhoota Stalam refers to five temples dedicated to Shiva, each representing a manifestation of the five prime elements of nature: land, water, air, sky, and fire. Pancha indicates "five," Bhoota means "elements," and Stala means "place." 

2.The temples are located in South India, four in Tamil Nadu and one in Andhra Pradesh. The five elements are believed to be enshrined in the five lingams of the temples, with each lingam named based on the element represented

PANCHA BHOOTHA STHALAM
EARTH	PRITHVI LINGAM	KANCHIPURAM	EKAMBARESWAR
WATER	JAMBU LINGAM	THIRUVANAIKAL	JAMBUKESHWAR
FIRE	AGNI LINGAM	THIRUVANNAMALAI	ANNAMALAI
AIR	VAYU LINGAM	SRI KALAHASTHI	SRIKALAHATISWAR
SPACE	AKASA LINGAM	CHIDAMBARAM	NATARAJA

3. In Tirunelveli District, you can find Pancha Bhootha Sthalams located in and around Sankarankovil, Tirunelveli District of Tamil Nadu.

PANCHA BHOOTHA STHALAM NEAR  SANKARANKOVIL
EARTH	PRITHVI LINGAM	SANKARANKOVIL	SANKARANARAYANAR
WATER	JAMBU LINGAM	DHARUGAPURAM	MATHIYASTHANATHAR
FIRE	AGNI LINGAM	KARIVALAMVANDHANALLUR	PALVANNANATHAR
AIR	VAYU LINGAM	THENMALAI	THIRIPURANATHER
SPACE	AKASA LINGAM	DEVADANAN	NACHADAITHAVIRTHUARULIYANATHAR

4. According to Hinduism, life and the various species originated by the combination of planetary globes and the five manifestations of nature namely air, water, fire, land and sky. Bhoota in Sanskrit means compound and maha bhoota indicates a big compound. 

5. According to Ayurveda, an ancient Indian medical system, the equilibrium of the body with the pancha bhoota is governed by the principles of tridoshas -kaph(phlegm), pitta(bile), vayu(gas), dhātu and malas(waste products).

6.Rabindranath Tagore, a nobel lauerate for literature, in his poem, Pancha bhoota, has explained the emotional faculty of the human mind is keenly sensitive to all objects of light, colour, sound, effect of speed, sun, moon and stars. 

7.These five celebrated Ishwarams or Pancha Ishwaram Temples were important landmarks of the country and had India's adoration. 

1.Nachadai Thavirththu Aruliyanathar Temple, Devadanam, Virudhunagar

Nachadai Thavirththu Aruliyanathar Temple is a Shiva Temple located at Devadanam Village in Rajapalayam Taluk in Virudhunagar District of Tamil Nadu. Presiding deity is called as Nachadai Thavirththu Aruliyanathar/ Ammai Appan and the Mother is called as Thavam Petra Nayagi. The Temple is considered as equivalent to Chidambaram Nataraja Temple.

This is one of the Pancha Bhuta Sthalams around Sankarankovil. Pancha Bhuta Sthalam refers to five temples dedicated to Shiva, each representing a manifestation of the five prime elements of nature: land, water, fire, air, space. Pancha indicates “Five” Bhuta means “Elements” and Sthala means “Place”. The temples are located around Sankarankovil. The five elements are believed to be enshrined in the five lingams of the temple, with each lingam named based on the element represented.

Element: This sthalam is called as “Agaya Sthalam”(Sky Element).

Temple: Temple is built by Cholas. Presiding deity is called as Nachadai Thavirththu Aruliyanathar/ Ammai Appan and the Mother is called as Thavam Petra Nayagi. There is a sculpture of Tortoise at the bottom of Dwajasthambam. There are three shrines of Shiva, Kan keduththavar, Kan koduththavar and Kozhuntheeswarar. Lord Brahma can be found in meditation form in this temple.

Festival: 10 days Vaikasi Brahmotsavam, Vaikasi Visagam, Masi Magam, Navaratri, Maha Sivaratriand Skanda Shasti are celebrated here. People visit all Pancha Bhuta Sthalams during Sivaratri festival.

 Connectivity: The temple is located at about 7kms from Sivagiri; 16kms from Thenmalai;   23kms from Karivalamvandhanallur; 24kms from Dharugapuram; 34kms from Sankarankovil; 17kms from Rajapalayam; 55kms from Tenkasi; 98kms from Tirunelveli; The temple is situated in Rajapalayam to Tenkasi Route. The temple is situated 2kms from Devadanam Village.

2.Thiripuranathar Temple, Thenmalai, Tirunelveli

Thiripuranathar Temple is a Shiva Temple located at Thenmalai Village in Vasudevanallur Taluk in Tirunelveli District of Tamil Nadu. Presiding deity is called as Thiripuranathar and the Mother is called as Shivaparipoorni. The Temple is considered as equivalent to Sri Kalahasthi Temple. The Temple is famous for Sarpa Pariharam. The Temple is maintained by Sivagiri Zamin.

This is one of the Pancha Bhuta Sthalams around Sankarankovil. Pancha Bhuta Sthalam refers to five temples dedicated to Shiva, each representing a manifestation of the five prime elements of nature: land, water, fire, air, space. Pancha indicates “Five” Bhuta means “Elements” and Sthala means “Place”. The temples are located around Sankarankovil. The five elements are believed to be enshrined in the five lingams of the temple, with each lingam named based on the element represented.

Element: This sthalam is called as “Vayu Sthalam” (Air Element).

Temple: The temple is west facing. The Prime deity is called as Thiripuranathar and the Mother is called as Shivaparipoorni. There is no window in the Sanctum.

Sthala Vriksham is Vilva Tree.

Festival: Paurnami Girivalam around the temple is very famous here.

Connectivity: The temple is located at about 9kms from Sivagiri; 11kms from Karivalamvandanallur; 14kms from Devathanam, 19kms from Dharugapuram; 22kms from Sankarankovil; 31kms from Rajapalayam; 55kms from Tenkasi; 86kms from Tirunelveli; The temple is situated in Rajapalayam to Tenkasi Route. Regular busses are available from Rajapalayam.

3.Palvannanathar Temple, Karivalamvandanallur, Tirunelveli

Palvannanathar Temple is a Shiva Temple located at Karivalamvandanallur Village in Sankarankovil Taluk in Tirunelveli District of Tamil Nadu. Presiding deity is called as Palvannanathar  Thirukula easar / Mugalingar and the Mother is called as Oppanaiammal. 

The Temple is considered as equivalent to Thiruvannamalai Annamalaiyar Temple. 

The Temple is famous for Sukhra Parihara Sthalam. People pray here for Child boon and to remove marriage obstacles.

This is one of the Pancha Bhuta Sthalams around Sankarankovil. Pancha Bhuta Sthalam refers to five temples dedicated to Shiva, each representing a manifestation of the five prime elements of nature: land, water, fire, air, space. Pancha indicates “Five” Bhuta means “Elements” and Sthala means “Place”. The temples are located around Sankarankovil. The five elements are believed to be enshrined in the five lingams of the temple, with each lingam named based on the element represented.

Element: This sthalam is called as “Agni Sthalam”(Fire Element).

Temple: The temple is east facing temple with 9 tiered Gopuram. The Prime deity is called as Palvannanathar  Thirukula easar / Mugalingar and the Mother is called as Oppanaiammal. The temple is built by Puli Devan.

Sthala Vriksham is Kala Tree; Theerthams associated with this temple is Shukra Theertham and Nadhi is Nitcheba nadhi.

Festival: Avani Thapasu similar to Sankarankovil Thapasu is celebrated here.

Connectivity: The temple is located at about 9kms from Thenmalai;  25kms from Devathanam, 19kms from Dharugapuram; 11kms from Sankarankovil; 25kms from Rajapalayam; 55kms from Tenkasi; 75kms from Tirunelveli; The temple is situated in Rajapalayam to Sankarankovil Route.

4.Mathyasthanathar Temple, Dharugapuram, Tirunelveli

Mathyasthanathar Temple is a Shiva Temple located at Dharugapuram, Village in Vasudevanallur Taluk in Tirunelveli District of Tamil Nadu. Presiding deity is called as Mathyasthanathar / Pinakkarutha Peruman and the Mother is called as Akilandeswari. The Temple is considered as equivalent to Thiruvanaikaval Jambukeshwarar Temple. The Temple is famous for Guru Parihara Sthalam.

This is one of the Pancha Bhuta Sthalams around Sankarankovil. Pancha Bhuta Sthalam refers to five temples dedicated to Shiva, each representing a manifestation of the five prime elements of nature: land, water, fire, air, space. Pancha indicates “Five” Bhuta means “Elements” and Sthala means “Place”. The temples are located around Sankarankovil. The five elements are believed to be enshrined in the five lingams of the temple, with each lingam named based on the element represented.

Element: This sthalam is called as “Neer Sthalam”(Water Element).

Temple: Temple is believed to be 1500 years old. The temple is being traditionally maintained by Thalaivan Kottai Zamin.

Sthala Vriksham is Mango Tree; There was a spring in the sanctum but it is permanently closed.

 Festival: People visit all Pancha Bhuta Sthalams during Sivaratri festival.

Connectivity: The temple is located at about 5kms from Vasudevanallur; 8kms from Chinthamani; 10kms from Puliangudi; 19kms from Thenmalai;  23kms from Devathanam, 20kms from Karivalamvandhanallur; 24kms from Dharugapuram; 14kms from Sankarankovil; 40kms from Rajapalayam; 38kms from Tenkasi; 79kms from Tirunelveli; The temple is situated in Rajapalayam to Tenkasi Route.

5.Sankara Narayanan Temple, Sankaran Kovil, Tirunelveli

Sankara Narayanan Temple is dedicated to God Sankara Narayanan, located at Sankaran Kovil, Tirunelveli District of Tamil Nadu. The temple was built by Pandya King Ukkira Pandyan in 11^th Century. The temple also gives the town its name. In this temple you can see an unusual sight of Shiva and Vishnu put in the same sanctum sanctorum.

Shiva lingams usually represent one particular natural element. This temple is considered to be representing one of the five elements Nilam (Land / Prithvi /Earth). In this area, the other being Karivalam Vandha Nallur (Agni / Fire), Dharukapuram (Neer / Water / Jal), Thenmalai (Vayu) and Devathanam (Sky / Akash / Sky)

The Temple is considered as equivalent to Kanchipuram Ekambareswar Temple.

Sankarankovil is the second largest town in the district.

Element: This sthalam is called as “Nilam” (Land / Prithvi /Earth Element)

Temple: The Temple is a representation of fusion of two faiths Saivism and Vaishnavism.The main deities in the temple are Sankara Lingam (Southern Portion inside the temple)  and Gomathy Amman (Northern Portion of the Temple). There is another deity in between to that of two is of Sankara Narayanar.

Festival: It is very noted for the Adi Thapasu Festival.

Prasad: Puthuman or ant hill sand is offered as Prasad to the devotees which can cure a lot of diseases.

Connectivity: Sankara Narayanan Temple is  located at Sankaran Kovil, Tirunelveli District of Tamil Nadu. Sankaran Kovil is situated in the train route from Chennai Shencottah route. Sankaran Kovil is located  at about 65kms from Tirunelveli; 20kms from Vasudevanallur; 30kms from Kadayanallur; 36kms from Rajapalayam; 44kms from Tenkasi; 40kms from Kovilpatti;110 kms from Thooththukkudi and 140kms from Madurai. Bus and Train facilities are available from Madurai. Nearest Airports are Madurai, Thooththukkudi and Thiruvananthapuram.

SAFTA

Bangladesh(BD) buys cotton from India.
Cotton Travels from Rajkot to Dhaka

Bangladesh buys yarn from India.
Yarn Travels from Coimbatore to Dhaka

Bangladesh buys chemicals from India.
Chemicals Travels from Ankleshwar to Dhaka

Bangladesh imports Machineries.
India has TUFS and subsidies at State and Centre level

Bangladesh does incur Power cost.
Bangladesh does incur Manpower cost but lower

Bangladesh Sells Garments to India at much much lesser price
Garments Travel to Kolkotta, Mumbai, Delhi, Chennai


Indian Mills make losses
Several jobs have been lost
TUF become meaningless


Mathematics does not work
Logics failed to understand

It is a magic called SAFTA(South Asian Free Trade Agreement)

Is it not an opportunity?
In future India can make trade agreements
Reverse way with all countries like Bangladesh did


So that our Employement in Textile Industry,
Equivalent to Bangladesh population
Will Prosper

KAMMA VARI INTIPERLU

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KAMMA VARI INTIPERLU   

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ILAYARASANENDAL ZAMIN

THE GREAT IRULAPPASAMY TEMPLE

ARAVIND EYE HOSPITAL

What is the origin of Kamma (caste) in the Telugu region? 

Answer by Sanjay Upadhyaya, University of California, Los Angeles.

The Quick Answer: Kammas are a group of people that migrated from Northern India as warriors/Kshatriyas to rule and command kingdoms, armies, and cabinet ministries in the South. They are either of a Suryavanshi Descent or a mixture of Suryavanshi Clans and Chandravanshi Clans, such as the Haihayas, Ishvakus, Chalukyas, Telugu Chodas, Kakatiyas, and Durjayas. They have Rishi-Gotras, such as Kashyapa, Vasistha, Dhananjaya/Dhanyala, Vathula/Valutla, Mandavya, Srivatsa, Bhardwaja, Vishvamitra, and etc. They historically and some presently wear the Sacred Thread. DNA Evidence, Historical Research, Inscriptions, and Community stories support this fact.

Evidence:

Vidya Prakash Tyagi, a historian and researcher on the martial and warrior classes of India, stated in his book, Martial Races of Undivided India, that "Many of the Telugu Chodas of Kammanadu [Kammarashtra] had relations with Eastern Chalukyas and later with Kakatiyas. According to many inscriptions and “Velugotivari Vamsavali” Kammas with surnames such as Yalampati, Sammeta, Maccha, Madhyanapu, Choda, Vasireddy, Katta, Adapa etc., belong to Choda-Chalukya ancestry. The Vasireddy Clan had a title “Chalukya Narayana”. Historians surmised that by the end of 10th century [there are some historians that believe between the 10–13th century] Durjayas (Who in inscriptions stated that the Ayodhya Ikshvaku Dynasty belongs to the Durjaya family), Chodas (Who cited their origin from the Suryavanshi Cholas of the Kashyapa Gotra), few sections of Chalukyas (Who cite their origin from Ayodhya), Haihayas of Kammanadu (Originally from the North, near Rajasthan/Madhya Pradesh) merged into [to form the] Kamma community. “(Sources 7,8,9,10)

Long Answer:

Firstly, I would lke to start by saying that I am not a Kamma, as evidenced by my surname, and I have no major bias in terms of family relations or friendships that influences this answer. I will be providing sources and evidence for what I say. This answer is fairly long, but it uses reliable sources, accurate details, and interpretations, which is valuable when discussing a volatile topic like caste or community origins. Please read everything.

To learn about the origin of the Kammas, I will be looking at DNA evidence, community and historical evidence, and lores and stories regarding their origin. I will end with a summary of what all these factors indicates.

Let’s look at DNA evidence:

A study of the Y-chromosome, which is passed down from father to son and can trace paternal lineage, sampled 15 Kammas, along with other caste groups across India. What they found is that out of those 15 Kammas, 12 had R2 or R1a1 Y-DNA markers. The remaining were contributed from Q or L. Before we get further, it’s important to recall that since almost all caste groups practiced endogamy, that is marrying within that caste, their Y-DNA markers are likely consistent within the community because not many outsiders married in. Therefore, we can conclude that this is fairly representative of the Kamma Caste Y-DNA. What is evident from this study is that a very significant majority of the Kamma caste has the R2 or R1a1 Y-DNA markers. When you look at what other groups, outside the Telugu States, have the R2 DNA marker at medium to high percentages, Jaunpur (A city in the Central-Eastern Region of Uttar Pradesh in a region called Awadh) Kshatriyas have it at nearly 90%, Odisha Khandayats at 46%, Bihari Vaishyas at 36%, North Indian Chaturvedi's at about 32%, Punjabi Brahmins at 25%, and other groups, including Chitpavan Brahmins of Maharashtra, Bhumihar Brahmins of Bihar, Odisha Brahmins, and Himachal Pradesh Rajputs, have it. In the Telugu States, Velamas, Kapu Naidus, Rajus, and Vaishyas have a decent percentage of this marker as well. (Source 1)

The second DNA evidence involves the genetic breakdown of a Kamma individual that was achieved through the Harappa Ancestry Project for South Asians. This Kamma individual had a South Indian ancestry of 51%, which is much less than almost all of the Velamas, Vysyas/Komatis, Reddys, Kapus, and Gouda in Andhra that also got their DNA broken-down. As mentioned before, due to caste endogamy and marriage within castes, we can reasonably assume that this percentage is consistent throughout the Kamma community, give or take a few percentage points. We can also infer due to statistics, standard-deviation principles, and the DNA breakdown of other groups in Andhra/Telangana that most Kammas have an NE European Component of 2–4%, with some falling outside this range (Just like UP/Rajasthani Vaishyas, UP Kayasthas, Tamil Brahmins [Xing], and many Telugu Brahmins). Additionally, a sample of 25 Telugu Brahmins showed that they have an average of 49% South Indian ancestry, so we know due to statistics that a significant percentage of individuals in the Telugu Brahmin community have an equal or greater amount of South Indian ancestry than this Kamma individual. In fact, this Kamma individual has the same amount of South Indian ancestry as a Karnataka Brahmin, Kayasthas Srivastavas, Rajasthani Agrawal, about the same as Telugu Brahmins, 1-3% higher than most Tamil Brahmins, a little bit higher than UP Kayasthas and Bihari Baniya, and actually has less South Indian heritage than Bihari Kayasthas and UP/Haryana Agrawals [1](Source 2).

The third piece of DNA Evidence comes from a DNA Study conducted in Andhra Pradesh. This study’s data was analyzed to create a phylogenetic tree or evolutionary tree, which measures how similar the genetic and physical characteristics of certain communities are. Basically, it tells you how close genetically and physically (skin color, physical structure, etc..) communities are. The picture below is from the study, and it clearly shows that Kammas are genetically close to Brahmins. In fact, Kammas are closer to Brahmins, who everyone acknowledges migrated from North India to South India, genetically and physically, than any other community in Andhra Pradesh, including Rajus. DNA and Science doesn’t lie folks.

Source: Figure 3. The neighbor-joining tree (constructed on the basis of F ST...

Finally, community lores. Kammas claim that they migrated from Northern India. There are different variations of this. One story says goes as following: “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, [Of the Kuru Kingdom] because one of them called him a bastard.” Another story doesn’t specifically mention Pariskhat, but vaguely says a North-Indian king. Another similar tale is that “ 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 [mangalasutra]." Furthermore, according to the Aitareya Brahmana of the Rigveda, the Andhras left North India from the banks of river Yamuna and migrated towards the South. So, even the Kamma people themselves have cited their roots in North India and practice wedding rituals that indicate that. (Source 3)

Another important lore was documented by Historian and Author of The Aristocracy of Southern India, A. Vadivelu, when he noted “In 'Brahmanda Purana Kalidharma Prakarnam', Chapters 3 to 20, we find the following:- The Kamma[s] were born to the descendants of the Solar King Dwilipa and as they had alliances with the lunar race they were known as Upayadis. The original man is said to be one Dharmapala and their Guru, Dharmasilan. A member of the lunar race tried to carry away a daughter of Dharmapala, named Kannikamani, when the parents of the girl with a view to disgracing him had a black dog disguised as a girl, left it in the house, and migrated to Southern parts. At that stage, a river barred their way. They begged of the Rishi Jamadagni who was busy in a penance on the bank of the river. They were with him his wife Rukminidevi, and also Parasurama. Rukminidevi gave them her ear ornament (Known as Kamma), directed them to attach veneration to it and further added that if they did so, the river would give way. This came to Pass.” This lore is very similar to one about the Northern Indian King who was refused by a bride in the Kamma Kshatriya community, which led to them to move southwards, but encountered a river (Mahanadi River), which led them to get assistance from a goddess (Ganga or Rukminidevi) to continue their migration to Andhra. (Source 11)

In regards to Varna status, Historians agree that Kammas definitely have a history of military activity, ruling kingdoms, acting as chancellors and important cabinet members/army commanders, for example in the Vijayanagara Empire, Kakatiya Empire, Madurai Nayaks, the Pallavas, and etc. There has been research and authors that have written that Kammas are descended from Northern Suryvanshis or a mixture of Suryavanshi Clans and Chandravanshi Clans, such as the Haihayas, Ishvakus, Chalukyas, Telugu Chodas, Kakatiyas, and Durjayas. However, despite the community always claiming and viewing themselves as Kshatriyas, and society also viewing/treating them as an Upper-Caste, the British never recognized them as Kshatriyas due to their own incompetence on the Varna system of India. In fact, they not only misclassified Kammas, but also Bhumihar Brahmins and Kayasthas, among many other upper-Varna groups, as Sat (Purified) Shudras.

On a side note, despite the tenuous relationship they had with Brahmins during a small part of the British Raj (another reason why their Varna was misclassified during the British Raj), Kamma Kshatriyas had an attachment , historically, to Brahmanical Orthodoxy, as documented by Historian Chetty Narahari Gopalakistnamah and Edgar Thurston, in their practicing of the Vedas, learning and teaching Sanskrit, wearing the Sacred Thread, having one lore of their origin that states that Lakshmi, at the request of Vishnu and Rishis, created warriors from a chest filled with her ear ornaments (Kamma) to protect rishis from Rākshasas, and very importantly , essentially the entire Kamma community kept Kamma women in Gosha (restricted in interactions and movements), which is something that is almost exclusively practiced by Brahmins, like Utkal Brahmins, or Kshatriya communities for historical reasons. This practice is not found in traditionally agricultural or Shudra communities, such as the Kapus, who had women involvement in agriculture. In fact, Kamma women “consider it beneath them to spin thread or do other work”, let alone field work, which is a quality people associate with aristocratic women. This attitude was so prevalent that many Kamma women had their own servants to bathe them, cook for them, and there are tales in the Krishna and Guntur Districts that many Kammas were so wealthy that, historically, the Kamma women demanded oil be thrown out after one usage in the kitchen. Eventually, the Gosha practice was abolished among certain Kammas, particularly among ones that took up occupation as landholding agriculturalists to earn profit or employment, but even well into the British Raj and the decade or two after independence, significant number of Kammas practiced gosha. (Source 12)

Finally, let’s address the sacred thread and Rishi-gotras in the context of the Kamma community.

Many Kammas wore the sacred thread and actually learned the Vedas to perform rituals and such as recently as a few decades ago. Additionally, historical evidence indicates that the area of Andhra Pradesh dominated by the Kammas was a major hub for Buddhism and Jainism. Many kings and individuals in those areas also supported these religions, which indicates that they likely or could have converted from Hinduism to practice them. This conversion would have led them to briefly not wear the sacred thread as those religions didn’t practice it. Even if the Kamma Kshatriya rulers didn’t convert to Buddhism or Jainism, they would have been influenced by their social and religious practices because it was so dominant in the Krishna Valley. However, before the conversions or the influence, we can assume, due to historical practices of Telugu Hindu Kshatriyas at that time, that ALL Kammas wore the sacred thread, and even after the conversion back to Hinduism, many did and some continue to do so, especially older men. Yamada Keiko, an author and researcher belonging to Ibaraki University, and Ayyadevara Kaleswara Raodocumented the Kamma practice of wearing the Sacred Thread and learning the Vedas to perform rituals. These practices, which were reserved for Kshatriyas or Brahmins, was and is clearly practiced by the Kamma community.

In regards to Rishi-Gotras, despite the conversion or influence to/from Buddhism and Jainism and the conversion back to Hinduism, to this day, Kashyapa, Kutsva, Bhardwaja, Vishwamitra, Vallutla (linguistically derived from Rishi-Gotra Vaduula, but was “Teluguized” from Sanskrit), Dhananjaya /Dhanyala or Dhanulla (a shorter version of Dhananjaya that was adopted), Mandavya, Chandrayana/Chandrulla, Vashishta/Vasistapala (Another Lingustic form of the Vashishta Gotra), Vishnu, and Srivatsa Rishi-Gotras are found in much of the Kamma community. Additionally, other major Kamma gotras like “Ayodhya” or “Janakanulla” could be indicative of their origin in Northern India. DNA evidence suggests they share similarities with Jaunpur Kshatriyas, who live in the Awadh regions, near Ayodhya, and fairly close to Mithila, where Janakpur is. Due to the influence of Buddhism and Jainism, even after converting back to Hinduism before/sometime around the 7th century A.D, some Kammas avoided using their ancestral rishi-gotras or “Teluguized” them from Sanskrit, mostly in terms of spelling and slight pronunciation differences. So in the traditional varna system, I as a Brahmin and a researcher on this topic, state by all accounts they are Kshatriyas, and many observers and historians note this as well. To this day, they hold a prominent position as a Forward Caste in the political, economic, and social matters in the Telugu States. (Source 4, 5, and 6)

What we can conclude from the DNA evidence, Historical evidence, and Community evidence is that almost everyone of the Kamma community (we scientifically can’t say all because there are always a few exceptions here and there) has their roots in Northern India, and the community is in the Kshatriya Varna of the old system. Besides the Y-DNA analysis, the amount of South Indian ancestry that is statistically equal to or less than Upper-Caste North Indian Groups and South Indian Brahmins also supports their North-Indian migration theory.

Sources:

Source 1:

https://www.pnas.org/content/sup...

Source 2:

HarappaWorld Admixture

Source 3: http://shodhganga.inflibnet.ac.i...

Source 4: Keiko, Y. (2008). Politics and representation of caste identity in regional historiography: A case study of Kammas in Andhra. The Indian Economic & Social History Review, 45(3), 353–380.

Source 5: Jackson, William (2005). Vijayanagara Voices. Ashgate Publishing

Source 6: Book: ANDHRADESA THROUGH AGES: Ruler's Perspective & Social Status. Author: Prince Ashoka

Source 7: Rath, A. (1983). FURTHER LIGHT ON THE DURJAYAS OF SOUTH KALINGA.

Source 8: Devi, Y. (1993). The history of Andhra country, 1000 A.D.-1500 A.D. New Delhi: Gyan Pub. House.

Source 9: Talbot, Austin Cynthia (2001), Pre-colonial India in Practice: Society, Region, and Identity in Medieval Andhra

Source 10: Tyagi, Vidya Prakash (2009). Martial Races of Undivided India. New Delhi, India: Kalpaz Publications. p. 269.

Source 11: Vadivelu, A. (2016). The Aristocracy of Southern India. WENTWORTH Press. Page 160

Source 12: Chetty, G. N. (1886). A Manual of the Kurnool District in the Presidency of Madras. R.Hill, Printer.

Footnotes

[1] HarappaWorld Admixture