About Arya Vysyas

Arya Vysyas (Telugu: ఆర్య వైశ్యులు, Kannada: ಆರ್ಯ ವೈಶ್ಯರು, Oriya:କୁମୁଟୀ) or Komatis are a Telugu speaking Vysya (trading) caste fromAndhra Pradesh. They are also found in Karnataka, Tamil Nadu, Maharashtra and Orissa. The people of this caste are mainly into business and trading activities. Arya Vysyas are strict vegetarians.[1] Orthodox Vysyas follow rituals prescribed in the Vasavi Puranamulu, a text written in the late medieval times (4). Sri Vasavi Kanyaka Parameswari Devi is the main Goddess or Kula Devatha of Arya Vysyas. Here is a small List of Telugu Vysyas.

Arya Vysyas use the suffix Setty in Andhra Pradesh and Karnataka, and Chetty in Tamil Nadu. Some members of the community are also known to use the suffix Guptha or Gupta. Arya Vysyas in Maharashtra are found in greater numbers in Marathwada and Vidarbha regions. They almost exclusively speak Marathi as their mother tongue and have adopted largely Maharashtrian customs. Their last names typically are like Polawar, Palkrutwar, Raiwar, Mungilwar, Gujalwar, Kankanwar, Yadawar, Pattewar, Revanwar, Raiwar, Yerremwar, Wattamwar, Bidwai, Chalikwar, Papinwar, Chidrewar Gundawar, Pampatwar, Pokalwar, Rathkanthiwar etc. Some uncommon names are also found in Maharashtra like Lade, Kole, Kotgire, Mahajan, Gadam, Kottur, Chidri etc. Varaganti's and Varanasi's are some other famous surnames in Telangana Region. But ancestors of such families are known to be speaking Telugu; There are lot of Telugu families residing in Telangana areas of Andhra Pradesh bordering with Maharashtra for many generations, who have such surnames, They are Telugu Arya Vysya's residing in Telangana region of Andhra Pradesh adjacent to Maharashtra state. In Orissa also many Komatis are staying for generations.Their surname are Patra,Subuddhi,Senapati,Rao etc.They speak a mixture of Oriya with Telugu. In karnataka they speak kannada & somewhat telugu, their surnames are Jajee, Gada, Chidri, Mailapur, Ainapur, Amman, Bacha, Pola, Kotarki.

Origin of Vysyas

A large number of Vysyas are said to have originally lived and still live in large numbers on the banks of the Godavari River (7). One of the local names for the river is Gomati or Gomti. It is believed that people who lived on the banks of the Godavari River were called Gomati, which later become corrupted as Komati.

Arya Vysya etymologyArya Vysyas, also known as Gavara Komatis (9), are one of the 3 subsets of the Komati grouping. The other 2 are Kalinga Vysya and Thrivarnika. While Arya Vysyas are vegetarian, the Kalinga Vysyas and Thrivarnikas are non-vegetarians (8). Arya Vysyas are distributed throughout Andhra Pradesh, Karnataka, Tamil Nadu and Maharashtra. Kalinga Vysyas are mostly spread around Srikakulam and Vizianagaram districts of Andhra Pradesh and Orissa, whereas Thrivarnikas are small in number and spread in small pockets of Vizianagaram,Visakhapatnam, East Godavari and Warangal districts.

According to Thurston (1975) Komati is derived from "go-mati" or possessor of cows and their main occupation was protecting cows (6) . The book Religion in Andhra: a survey of religious developments in Andhra from early times up to A.D. 1325, page 175 mentions that the merchant classes preferered Jainism for gaining social status and respectability, and the erstwhile vanijas (merchants) became Komatis or followers of the Gomatha cult in the medieval times.

Another book Social mobility in Medieval Andhra by BSL Hanumantha Rao, page 176 mentions an alternative etymology for the word Komati as a "derivation of the word from Gomatha (Gomateshwara), the great Jaina Saint, and it implies that they were followers of Gomatha cult or were originally Jains". The book Socio-cultural history of ancient and medieval Andhra, page 130, mentions that "The story of Vasavi, the caste goddess of the Vaisyas narrated in the Vaisya Purana appears to have definite Jain overtones".

The book Socio-cultural history of an Indian caste, by C. Dwarakanath Gupta, page 10, mentions that "the tradesmen from Gouda desa took to Jainism and adopted the Gomata cult. The word Gomata got distorted to Gomatlu, Komtulu. In Malayalam and Tamil, the word Komati is in use. The Jain Vysyas gave up Jainism and embraced Vedic religion during its revival".

Inclusion into the vaishya varnaThe book Religion and public culture: encounters and identities in modern South India by John Jeya Paul and Keith E. Yandell (page 33 to 55) details the inclusion of Komatis into theVaishya varna during the colonial times. It noted that Komatis desired to be members of the Vaishya varna in the colonial times. However Niyogi brahmin councillors who controlled the powerful Mandri Mahanad did not accept the claim.

Attempts by Komatis to adopt orthodox Vaishya rituals drew the hostile attention of Niyogis. When a Komati family in Masulipatnam (Machilipatnam) announced its intention to performUpanayanam (sacred thread) ceremony for their son, leaders of the Mahanad invaded the house, polluted the fire and stopped the ceremony. Violence encounters along these lines leading to loss of lives were noted in 1784, 1803, 1809, 1817 and 1820.

Of the approximately 1000 Komati families living in Masulipatnam in 1825, the Gavara Komatis (who later registered their caste name as Arya Vysyas in 1905) were one of the two main Komati groups. They had 102 gotras, which were not considered to correspond in identity with the gotras deemed appropriate for Brahmanas or Vaishyas. From 1784 to 1825 few families organized the upanayanam, but by 1825 majority of the caste's males wore the sacred thread.

The upanayanam ceremonies were officiated by the Vaidiki Brahmins who were tolerant of the wishes of their patrons. However, the Niyogis continued to mobilize the untouchables (Dalits) to riot, and organized their offensives against such ceremonies. This led three Komati litigants to take their complaints to the civil court. One litigant, Mamidi Venkataryulu had studied the Dharmashastras and took a leading role in Komati activities with regard to the upanayanams. They were supported by the Vaidiki brahmins.

The Niyogis and their lawyers attempted to destroy the Vaidiki support in court by arguing that the Vaidikis were unread in the dharma shastras; and that they supported the Komatis because they depended on Komati fees for their livelihood. In 1833 the Sadr Adalat decided in favour of the Niyogis. In 1845 the Judicial Committee of the Privy Council refused to make a formal decision.

The Magistrates of Masulipatnam continually received charges from Komatis and Niyogis and could not manage the dispute. The Magistrates attempted to solve the dispute by asking Komatis to stop performing the rituals. The Komatis however remained unfazed by the court orders and kept going with their attempts.

By the beginning of the 20th century, it was common for the Komatis to describe their clan membership in terms of brahmanical rishi gotras. And in the 1901 census the komatis - significant numbers of whom had prospered in the 19th century - were the only Telugu community who succeeded in getting the government to rank them as Vaishyas (5). Following this inclusion, a group of Komatis established the South India Vaisya Association in 1905.

HistoryBetween 1921 to 1931, the Viceroy of Madras Presidency had implemented a commission which helped the people in their community to register their community with changes in the name if any. The South India Vaisya Association (1905) registered their community as Arya Vysyas..(provide further details).

Sri Vasavi Kanyaka Parameshwari Devi Puranamu as written in TeluguSouth India is the Treasure House of many temples. Among them Sri Vasavi Kanyaka Parameswari temple situated in Penugonda, a town in the West Godavari District of Andhra Pradesh. The temple is a fascinating multi-colored (Gali Gopuram) seven storied tower with a beautiful architecture. This Penugonda Kshetram is considered as the 'Kasi of Vysyas' and is a holy place for Vysyas.

Kusuma Sresti or Setty was the Setty king of Vysyas also known as Pedda Setty (Elder among Settys) whose territory was a Vassal state of Vengi desha, which was ruled by Vishnu Vardhana (Vimaladitya Maharajulu). His capital was Penugonda (Jestasailam) city for all the 18 paraganas during 10th and 11th century A.D. He and his wife Kusumamba were considered an ideal couple and led a peaceful domestic life. They worshiped Lord Siva (Nagareswara Swamy) as the part of their daily duties.

Though they had been married for many years, the couple did not have peace of mind as there was no successor to the kingdom. Their many prayers and sacrifices did not bear fruit and hence they were grief stricken. They approached their Kula guru (family Teacher) Bhaskar Acharya also a Komti who was well versed in shastras and by virtue of his profession was treated as a Komti Bramhana. He advised them to perform Puthra Kamesti Yaga, which Dasharatha had observed.

During the auspicious hour, the couple started the yaga. The Gods were pleased and sent prasadam (blessed fruit from god) through Yagneswara (fire God). They were told that they would beget children after eating prasadam. With devotion they ate the Prasadam and within a few days the signs of pregnancy was found with Kusumamba. She expressed unusual desires, which indicated that she would give birth to children who would fight for the welfare of all.

Birth of Vasavi DeviDuring spring season, there was pleasure everywhere. Amidst this beauty, Kusumamba gave birth to twins, one male the other female on Friday the tenth of Vaisaka (Telugu month) at twilight during convergence of Uttara Nakshatra and Kanya (Virgo). The male child was named Virupaksha, and the female Vasavamba. During childhood, Virupaksha showed the features of becoming a powerful king, whereas in Vasavi, the inclination towards art & architecture, adoration music and philosophical approach were seen.

Under the guidance of Bhaskaracharya, Virupaksha learnt the Puranas, fencing, horse riding, martial arts, archery, statecraft etc.., which were essential to rule his Territory. Vasavi learntfine arts and mastered philosophy and was proud to be an intelligent woman.

Vishnu Vardhana RajuWhen Virupaksha attained proper age he married Rathnavathi, daughter of Aridhi setty of Aelur Town. The huge gathering thought that even Vasavi's marriage would one day also be observed with the same pomp and grandeur.

When King Vishnu Vardhana went on expedition to expand his empire, he visited Penugonda, where King Kusumasresty received him and took him in a procession and arranged a felicitation program in the colorful auditorium. After Manamathan (God of Romance) threw his sweet arrows on him, Vimaladitya (Vishnu Vardhana) spotted Vasavi among the crowd and fell madly in love with her. He felt he could not live without her and was determined to marry her. He sent a minister to enquire about her. The desire of Vishnuvardhana (Vimaladitya) was like a death blow to Kusumasresty. He was neither in a position to accept it nor to deny. The fact that the Emperor was already married, was much older, the difference in caste and the fact that he was not in a position to prevent this from occurring all caused extreme stress for Kusumasresty.

He discussed these issues with his closest family and friends and they unanimously decided to let Vasavi decide. Vasavi frankly expressed her desire to be a Virgin throughout her life and intended not to concentrate on worldy matters.

Kusumasetti sent a denial message to king Vishnuvardhana. The king was furious and sent a Battalion with orders to attack mercilessly and to get Vasavi for him. The brave Komti's of Penugonda by using the techniques of Sama, Dhana, Bheda and finally Danda, defeated Vishnuvardana's army.

Community reactionAt this crucial juncture, Kusumasresti called for Great Conference of the Chief of all the 18 cities and the leaders of all 714 Gotras in the presence of Komti Kula Guru Bhaskaracharya.

In the conference, there was difference of opinion. The Chiefs of 102 Gotras made a firm decision thought that "Those who are born must die and cowards die many times before their death but the valiant taste death but once. Even if the opponent is stronger, can't the spark burn a heap of straw? Hence, let us fight for a good cause. Whereas, the leaders of the other 612 gotras felt that the matrimonial alliance would be safer and more beneficial."

Bhaskar Acharya said: "We must safeguard our respect even at the cost of our lives". These words acted as a catalyst for Kusumasresti. Even though they formed a minority he was determined not to give his daughter Vasavi in marriage to the king. With this incident, the unity of the Komti's was broken. The Emperor, like an injured Cobra, took the lead of his huge army with strong determination to destroy his opponents. In Penugonda necessary arrangements were made with the supporters of the 102 Gotras to face the consequence.

Vasavi Devi's reactionVasavi, entered into scene and said: "Why should there be bloodshed among ourselves for the sake of a Girl? Why sacrifice the lives of soldiers for our selfish desire. It is better to give up the idea of war. Instead, let us rebel in a novel way. We can control war through non-violence and self-sacrifice. Only people with strong will power and moral strength can participate in this kind of self- sacrifice. Vasavi's new idea was delightful to her parents and they decided to act in accordance with Vasavi's directions.

Athmam BalidhanaAs per the directions of Vasavi, at the holy place of Brahmakunda on the banks of Godavari, the royal servants arranged 103 Agnikundas (fire pits) in a special way. The whole city was observing that day as a festival day. Then Vasavi asked the couples of the 102 Gotras: "Will you plunge into this holy fire along with me?" Everyone of them whole heartedly gave their consent. They suspected Vasavi must be an incarnation of God and requested her to show her real nature or swarupa.

She smiled and revealed her true self, which had the glittering radiance surpassing the brightness of sun. She said: "I am the incarnation of Adiparashakthi." To safeguard the dignity of woman and to protect Dharma, to destroy Vishnu Vardhana and to reveal to the world the magnanimity of Komti's I come here in Kaliyuga. Like Sati Deva who was insulted entered into holy fire, I too plunge into the holy fire and enter the other world. Kusumasresty during last birth was a great Saint by name Samadhi as per his aspirations he could attain salvation along with the people of 102 Gotras. That is why I asked you all to undergo Athmam Balidhana." Vasavi advised the gathering about patriotism, honesty, social service, and tolerance etc.

Vishnu Vardhana's deathDevi disappeared as soon as the divine words came out of her mouth and people saw her in human form. Then all of them entered into holy fire after meditating upon their Gods.

Though Vishnuvardhana felt bad Omens, he marched ahead and reached the main entrance of Penugonda. Then his detectives reported what all had happened in the city. He could not bear the great shock and his heart shattered into pieces. He fell down vomiting blood and he was no more.

The self-sacrifice of Vasavi and the end of Vishnuvardhana was the talk of the town. People condemned the deeds of Vishnuvardhana and appreciated the epoch maker Vasavi and her non-violent principle (1).

Sri Vasavi Devi's legacyThe son of Vishnuvardhana, Raja Raja Narendra rushed to Penugonda and repented about the incident. Later on Virupaksha consoled him and said: "Brother, let us learn and formulate the present and future on the strong base of past. Vasavi had come to rescue of the people without giving room for great bloodshed. Her non-violence gave a good result", hence forth Komatis shall not fight or rule states but shall engage in the service and as well wishers of others including services like trade, agriculture etc..,

Virupaksha visited many pilgrim centers like Kasi, Gaya and other under the guidance of komti kula guru Baskaracharya. To commemorate the pilgrimage they installed 101 lingas for each gotra in Penugonda. Then, Narendra installed a statue of Vasavi as a token of respect. From that day onwards all Komti's began performing poojas to her and is considered as Komatikula Devatha-Vasavi Kannika Parameswari.

Vasavi's life is worth remembering because of her faith in non-violence religious values and her defense of status of women. She became immortal as she has been mainly responsible for the propagation of reputation of Komatis throughout the world. Vasavi is an epitome for aryan women who sacrificed her life than to inter marry with the black skinned Dravidian kings of that time when vysyas moved south and hence the community of komatis who followed her have now rechristened themselves and their community as Arya Vysya's.Vasavi, who had rejected worldly pleasures, won the minds of Komatis and is the champion of peace and non-violence and is remembered by the faithful.[2]

GothrasThere are 714 gotras before agnipravesham of vasavi matha now there are 102 gotras among Arya Vysyas. They followed 102 Rishis for conducting their rituals. Surname gotras and Rishis for identification and classification for all the Arya Vysyas are one and the same. The gotras is equivalent of the Sanskrit names of Rishis.[3]

Groups of Arya Vysyas became followers of particular Rishi for conducting their rituals and they claimed to be the followers of that particular Rishi. Thus they are identified by the Rishi name. And for still feature identification they use a pre-fix surname generally indicating the area from which they migrated or the profession to which they belong and other such identification.

1. AGASTHYASA anubha Gula, anubala, anubala Gula

2. ATHREYASA ARASAKULA- ARISISHTAKULA-ELISISHTAKULA- ARISETLAKULA-HARISISHTAKULA

3. ACHAYANASA AKRAMULAKULA- AKYAMULAKULA- AMALAKULA- ARKYAMULA

4. UGRASENASA KUMIRISISHTA- KUMARSISHTA- KOMARSISHTAKULA

5. UDHGRUSHTASA KANYAKULA- KANUKULA- KRANUKULA- KRANU

6. UTHAMOJASA UTHAKALAKULA-UTHAKULA- UTHASISHTAKULA- UHTAMAKULA

7. RUSHYASHRUNGASA ANANTHAKULA

8. AUSHITHYASA YANASAKULA- YAANASAKAKULA- YAANASABIKULA

9. GANVSA GARNAKULA

10. GANDHARPASA SARAKULA- SEKOTLAKULA- SEGOLLA- SAMANAKULA- SHRESHTA KUNDALA KULA

11. KABILASA MANDU- MANDHAKULA- HASTHAKULA- MANDAKULA

12. KABEEDHASA VENKALAKULA

13. KASYABASA GANAMUKU KULA

14. GUTHSASA ISHVAKU KULA

15. KOUNDINYASA KANALOLA- KANASRILA- KANASRILA KULA

16. GOUNDHEYASA KAMASISHTA

17. KOUSIKASA KARAKA PALA

18. KRUSHNASA DHANAKULA- THANANAKULA- THENUKULA

19. GARKYASA PRAHEENUKULA- PRAHEENIKULA- PAIPIKULA

20. GRUTHSAN MATHASA ESABAKULA- ESUBAKULA- ESHUBAKULA- SANNAKULA- JANAKULA- JYANUKULA

21. GOPAKASA INJTHAPAKULA- GOPAKULA- KONDAKULA- KONDAKAKULA

22. GOUTHAMASA GANTHISEELA- GANTHASEELAKULA- GANTHASEELA- GRANTHISEELA

23. CHAKRAPANISA CHAKRAMULAKULA- CHAKRAMULASAKULA

24. CHAMARSHANASA BETHASHRESHTA- BETHAKISHTA- PATHASISHTAKULA- PATHTHASISHTAKULA

25. JADABARATHASA KUNDAKULA- DHURASISHTA- DHURASISHTAKULA

26. JADHUKARNASA CHANDRAKULA- CHANDRAMOOLA- CHANDRAMASISHTA

27. JAMBASOOTHANASA THRIMULA- THRIMULAKULA

28. JARATHKARASA SANTHAKULA- JANAKULA- JYANUKULA

29. JABAALISA SIRISISHTAKULA- SIRASISHTAKULA

30. PAPREYASA SANASISHTA- SANASISHTAKULA- SINISHETLA

31. JEEVANDHISA BURHTILASISHAKULA- BRUMASISHTAKULA- LRUTHTHIKULA

32. THARANISA THRIVIKRAMA- SISHTASA- THRIVIKRAMASISHTAKULA

33. THITHIRISA PAMTHAKULA- PRAHTAMAKULA- PRAVATHAKULA

34. THRIJADASA UPARAKULA- USIRAKULA

35. THAITHREYASA SITHURUBELLU- SITHRUBELLU- SITHRUBA- SITHRUBAKULA

36. THALPYASA PADINAKULA- PLAKAKULA- PALAKALAKULA- PADANASISHTAKULA

37. DHURVASASA THITHISA- THITHINAKULA- THENTHSULA- THENTHASALA- THETHANAKULA

38. DHEVARATHASA HAARAASIKULA

39. DHEVA KALKYASA USIRAKULA- DHESISHTAKULA

40. NARADHASA PALAKAKULA- PALAKULA

41. NETHRA PAHTASA SANDHOKU- SANDHOKULAKULA

42. PARAS PARAAYANYASA DHUVVISISHTAKULA- POULATHATHSYA KULA- SRIBHUMSIKULA

43. PALLAVASA KANAPAKULA- KANTAKULA- KANTAASUKULA- KANTASUUKULA- KANTASTHULAKULA

44. PAVITHRA PAANISA DHAYASISHTAKULA- DHAYAA SISHTAKULA- DHASISHTAKULA- THAISETTAKULA- THESETLAKULA- THESISHTAKULA- THYSISHTAKULA

45. PAARAASARYASA KAMATHENUKULA- PATAKASEELAKULA- PANCHALAKULA- PANCHALLAKULA- PRANASEELAKULA- PRANUSEELAKULA- PRANA SEELA KULA- PAMPAALLA

46. PINGALASA AYANAKULA

47. PUNDAREEGASA ANUSISHTA- ANUSISHTAKULA- KRANUKULA- THONDIKULA

48. BHOODHI MASHASA DHURVADIKULA- DHULAASISHTAKULA- DHURYADAKULA- DHULASISHTAKULA- DULASIKULA- DHODAKULA- DHODILULA

49. POUNDRAKASA BUMSIMAMSUKULA- BUMSIMANAKULA- BROSISHTAKULA- BROSI- BROLEKAKULA

50. POULASTHYASA GOSEELA- UTHAMAGOSEELA- PALLALAGOOSEELA- PADUGOSEELA- SRIGOSEELA-PUNAGOSEELA- SOORYAKULA- UTHAMASEELA- PUNAGORSEELA- PATTUGOSEELA- PUNAKASEELAKULA BHEEMAGOSEELA- SATHYAGOSEELA- CHANDHIGOSEELA-

51. PRASEENASA VANISISHTAKULA- LENASISHTAKULA- LELISISHTAKULA

52. PRABHADHASA UDHVAHAKULA- PENDLIKULA- RAVISISHTAKULA

53. BRUHATHATHVASA PERUSISHTA- BERISISHTAKULA- BHYRUSISHTAKULA

54. BHODHAYANASA BHUDHIKULA- BHDHANAKULA

55. BHARADHVAJASA BALASISHTA- BALASESHTA- BALISISHTA

56. BHARGGAVASA PRUTHIVISISHTA- PRUTHIVISRESHTA

57. MANTHAPALASA VINNASA- VINNAKULA- VINUKULA- VENNAKULA

58. MAANAVASA MATHYAKULA- MANYUKULA-MARAASAKULA- MAANAACHAKULA

59. MAREECHASA THISHAMASISHTAKULA- THEESHMAKULA- THEESHMASISHTAKULA- THEESHMASHRESHTA

60. MAARKANDEYASA MONUKULA- MORUKA- MORUSA- MORKKALAKULA,MOORKULA

61. MUNIRAJASA PADMASISHTASA- PADMASISHTAKULA- PADMASHRESHTA

62. MAITHREYASA MATHTHIKULA- MATHANAKULA- MATHYASAKULA- MITHUNAKULA- MAITHRIKULAv

63. THOUMYASA CHANDA- CHANDHAKULA- CHANDAKAKULA- CHANKALAKULA

64. MOUNJAYA MUNJEEKULA- MOUNJRISA- MOUNJIKULA

65. MOUTHKALYASA NAABILLA- NAABEELAKULA- NAABEELASAKULA- MUNIKULA- MOOLAKULA

66. YAASKASA VYALAKOOLASA- VELGOLLA- VAELIGOLLA

67. YAGNA VALKYASA ABIMANCHIKULA

68. VADUGASA ANUMARSHANAKULA

69. VARADHANTHUSA MASANTHA- MASANTHA - MASANTHAKULA - MASHANTHAKULA

70. VARUNASA YELASISHTAKULA- VELASISHTAKULA- VELISISHTAKULA- SIRISISHTAKULA

71. VASHISHTASA VASTHI- VASTHISA- VASTHIKULA- VASTHRIKULA

72. VAMADEVASA UPALAKULA- UPAMAKULA- UPANAKULA- UPAMANYAKULA

73. VASUDEVASA BHEEMASISHTA- BHEEMASISHTAKULA- BHEEMASRESHTAKULA

74. VAYAVYAYA MRANGAMAKULA- VRAHASISHTAKULA- VRAKALAMULA- VRANGAMAKULA- VRANGAMULAKULA

75. VALMIKASA SUKALAKULA- SAKALLAKULA- SUCHALAKULA- SUGOLLAKULA

76. VISHVAGSHENASA UBARISISHTA- VIBARISISHTA

77. VISVAMITHRASA VIKRAMASISHTA- VIKRAMASISHTAKULA

78. VISHNUVRUNTHASA PIPPALAKULA- PUPPALAKULA

79. VAIROHITHYASA VASNTHA- VASANTHAKULA

80. VYASASA THANAKU- THANATHAKULA

81. SARABANKASA KRAMASISHTA- KRAMASISHTAKULA- KRAMASHRESHTAKULA

82. SAARGNARAVASA KUNDAKAKULA- KONDAKAKULA

83. SHANDILYASA THUPPALA- THUPPALAKULA

84. SRIVATHSASA SILAKULA- SRIRANGAKULA- SRILAKULA

85. SRIDHARASA SIRISHESHTA- SIRISHESHTAKULA-SRISHISHTA

86. SHUKLASA SRISALAKULA- SRISALLA- SRISALLAKULA

87. CHOWCHEYASA ILAMANCHIKULA- YALAMANCHIKULA- HELAMANCHIKULA

88. CHOWNAKASA KAMALAKULA- DHRUGASISHTA- DHRUGASISHTAKULA- THANATHAKULA- CHAANAKALAKULA- CHOWNAKA

89. SATHYASA ANTHIRAKULA- CHINTHAKULA- CHINTHAMASISHTA CHINTHYAKULA- CHINTHALA

90. SANAKASA SHANAKULA- SANAKULA

91. SANATHKUMARASA DANKARAKULA- MUTHUKULA

92. SANANTHANASA SAMASISHTAKULA

93. SAMVARTHAKASA RENDUKULA- RENTAKULA

94. SUKANCHANASA PUCHAKULA- PUCHAKASEELA- PUNITHA- PUNEETHASA- PUNTHAKULA

95. SUDHEESHANASA DHANTHAKULA- DHYANTHAKULA- DHVANTHAKULA- DHENTHAKULA- DHEVISETLA- DHONTHAKULA

96. SUNDHARASA INA- INAKULA- INAKOLA- VINUKULA

97. SUVARNASA PRODAYASAKULA- PRODAJAKULA- PROUDAAYAJA

98. SUBHRAMHANYASA SANTHANAKULA- SANIKTHAKULA

99. SOWBARNASA PUTHURUKULA- PUTHURUKSAKULA

100. SOWMYASA HASTHIKULA

101. SOWVARNASA CHUSALAKULA- SAKALLAKULA- SOOCHALAKULA- SOOKASALLAKULA- SOOSALAKULA

102. HARIVALGAYASA KAPATA- KURATA- KORATAKULA- GORANTAKULU