Note 56 — B (continued 3)

It is said that there is much dispute between the Bēri Chettis and the Kōmatis regarding their relative positions, and each caste delights to tell stories to the detriment of the other. In general estimation, however, the Bēris are deemed a little inferior to the Kōmatis.”56 The claim of the Bēri Chettis to be Vaisyas is based on the following legend, as given by Mr. Stuart.57 “In the time of the Chōlas, they erected a water-pandal, and Kōmatis claimed the right to use it, which was at once denied. The king attempted to solve the question by reference to inscriptions in the Kāmākshiamma temple at Conjeeveram, but without success. He then proposed that the rivals should submit to the ordeal of carrying water in an unbaked pot. This was agreed to, and the Bēri Chettis were alone successful. The penalty for failure was a fine of Rs. 12,000, which the Kōmatis could not pay, and they were therefore obliged to enslave themselves to a Bēri Chetti woman, who paid the fine. Their descendants are still marked men, who depend upon Bēri Chettis for their subsistence. The great body of the Kōmatis in the country were not parties to the agreement, and they do not now admit that their inferiority has ever been proved.” According to another version of the legend, during the reign of the Chōlas, a water-pandal was erected by the Bēris, and the Kōmatis claimed the right to use it. This was refused on the ground that they were not Vaisyas. The question at issue was referred to the king, who promised to enquire into it, but did not do so. A Vīramushti (caste beggar of the Bēri Chettis and Kōmatis) killed the king’s horse and elephant. When questioned as to his reason for so doing, he explained that it was to call the king’s attention to the dispute, and restored the animals to life. The king then referred both parties to Conjeeveram, where a sāsanam (copper-plate grant) was believed to exist. To procure this document, the decapitation of twelve human beings was necessary, and the Vīramushti sacrificed his twelve children. According to the document, the Bēris were Vaisyas, and the Kōmatis were ordered to be beheaded. But some Bēris interceded on their behalf, and they were pardoned on condition that they would pay a sum of money. To secure the necessary money, they became slaves to a rich Bēri woman. Ever since this incident, the Kōmatis have been the children of the Bēris, and their descendants are called Pillaipūntha Kōmati, or Kōmati who became a son. For the services which he rendered, the Vīramushti is said to have been presented with a sāsanam, and he is treated as a son by the caste men, among whom he has some influence. For example, the Bēri Chettis may not plant in their back-yards Moringa pterygosperma, Dolichos Lablab, or a red variety of Amarantus. If the Vīramushti found the first of these planted, he would destroy it, and demand a fine of three fanams. For Dolichos the fine is six fanams, and for Amarantus one fanam. The rearing of pigs, goats, and fowls by the Bēri Chettis is forbidden under penalty of a fine. If a Bēri Chetti woman carries a water-pot on her head, the Vīramushti will throw it down, and demand a fine of twelve fanams. The women are not allowed to carry on sales at a public fair, under penalty of excommunication. The Bēri Chettis and Kōmatis should not do business together.