Kāmākshiamma.—Recorded, in the North Arcot Manual, as a sub-division of Vāniyan. Kāmākshiamma is the chief goddess worshipped at Conjeeveram. She and Mīnākshi Amma of Madura are two well-known goddesses worshipped by Saivites. Both names are synonyms of Parvati, the wife of Siva.
Kāmāti (foolish).—A name sometimes applied to carpenters, and also of a sub-division of Okkiliyans, who are said to have abandoned their original occupation of cultivating land, and become bricklayers.
Kambalam.—The name Kambalam is applied to a group of nine castes (Tottiyan, Annappan, Kāppiliyan, Chakkiliyan, etc.), because at their council meetings a blanket (kambli) is spread, on which is placed a brass vessel (kalasam) filled with water, and decorated with flowers. (See Tottiyan.)
Kambalattān.—A synonym of Tottiyan.
Kamban.—A title of the Ōcchans, to which caste the great Tamil epic poet Kamban is reputed to have belonged.
Kambha.—Kambha or Kambhāpu, meaning a pillar or post, has been recorded as an exogamous sept of Mādiga and Kōmati.
Kamma.—Writing collectively concerning the Kammas, Kāpus or Reddis, Velamas, and Telagas, Mr. W. Francis states[61] 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 Rāzus, who now claim to be Kshatriyas, were probably descended from Kāpus, Kammas, and Velamas. The Kammas and Kāpus of the Madura and Tinnevelly districts seem to have followed the Vijayanagar army south, and settled in these districts when the Nāyak 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 gōsha (kept in seclusion) like Musalmānis.”
Various stories are current, which point to the common ancestry of the Kammas, Kāpus, and Velamas. The word Kamma in Telugu means the ear-ornament, such as is worn by women. According to one legend “the Rishis, being troubled by Rākshasas, 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 Amrāvati and others in the Kistna, Nellore and other districts, and have always been most successful agriculturists.”[62]
Some Kammas, when questioned by Mr. F. R. Hemingway in the Godāvari 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 Kāpus, who took them in, and they adopted the customs of their protectors. According to another legend, a valuable ear ornament, belonging to Rāja Pratāpa Rudra, fell into the hands of an enemy, whom a section of the Kāpus boldly attacked, and recovered the jewel. This feat earned for them and their descendants the title Kamma. Some of the Kāpus 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 gōsha 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 Rāni. The other wives, being jealous, induced their sons to steal all the jewels of the Rāni, 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. Pratāpa 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 Pakanātis; and the fourth disappeared.
According to the Census Report, 1891, the main sub-divisions of the Kammas are Gampa, Illuvellani, Gōdajāti, Kāvali, Vaduga, Pedda, and Bangāru. It would seem that there are two main endogamous sections, Gampa (basket) Chātu, and Gōda (wall) Chātu. Chātu 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 Gōda Chātu 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 Gōdachatu. The women of this section were gōsha, 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 Bangāru is said to refer to the custom of the women of this sub-division wearing only gold nose ornaments (bangāramu). The Gōdajāti sub-division is said to be most numerously represented in North Arcot and Chingleput, the Illuvellani in Kistna, Nellore and Anantapur. The Kāvali sub-division is practically confined to the Godāvari, and the Pedda to the Kistna district. The Vaduga Kammas are found chiefly in Coimbatore.