- वैश्य जातियों की सूची
- वैश्य शासक
- वैश्य कवि और साहित्यकार
- वैश्य उद्योगपति
- वैश्य शहीद एवं क्रांतिकारी
- वैश्य राजनेता
- वैश्य संत और महापुरुष
- वैश्य समाज से सम्बंधित वेब साईट
- वैश्यों के बारे में कुछ लेख
- वैश्य समाज के तीर्थ स्थान , देवता व कुलदेविया
- वैश्य संस्थान, महाविद्यालय, धर्मशालाए
- वैश्य गौरव
- वैश्य खिलाड़ी
- वैश्य इतिहास
- वैश्य गाथा
- वैश्य कलाकार
- वैश्य पत्रकार
- वैश्य पत्र एवं पत्रिकाए
- वैश्य समाचार
- वैश्य प्रशासनिक अधिकारी-मंत्री-सामंत-सेनापति
- प्रमुख वैश्य व्यक्तित्व
- वैश्य जातियों के गोत्र, कुलदेवी, देवता
Thursday, December 15, 2011
आर्य वैश्य द. भारत की प्रमुख वैश्य जाति
The Ārya Vaiśyas or Gomatis are a Telugu speaking Vaiśya Bania Hindu caste from Andhra Pradesh. They are also found in Karnataka, Tamil Nadu, Maharashtraand Orissa. The people of this caste are mainly involved in business,agriculture and cow protection activities(as per Bhagavatgita). Ārya Vaiśyas are strictvegetarians. Orthodox Ārya Vaiśyas follow rituals prescribed in the Vasavi Puranamulu, a text written in the late medieval times. Vasavi is the kuladevata of the Ārya Vaiśya. Here is a small List of Telugu Vaishyas.
Ārya Vaiśyas use the suffix "Gupta" in Andhra Pradesh and Karnataka, and Chettiar in Tamil Nadu. Some members of the community are also known to use the suffix "Shreshti". Ārya Vaiśyas in Maharashtra are found in greater numbers in the Marathwada and Vidarbha regions. Almost exclusively, they speak Marathi as their mother tongue and have adopted largely Maharashtrian customs.
Name Suffix based on the location
In the Telangana region of Andhra Pradesh,Chandra, Varagantis, Javaji, Battu, Peddi, Tammana, Vetcha,Rashipuram and Varanasis are some other famous surnames. However, ancestors of these families are known to speak Telugu; there are many Telugu families residing in the Telangana areas of Andhra Pradesh bordering with Maharashtra for many generations who have these surnames. They are Telugu Ārya Vaiśyas residing in Telangana region of Andhra Pradesh adjacent to Maharashtra state.
In Karnataka they speak Kannada and some Telugu. Their surnames are Mummadi, Ghantoji, Jajee, Gada, Chidri, Mailapur, Ainapur, Amman, Bacha, Pola, Kotarki, Mukka, Chowdry/Chowdari,Akalwadi.
Many Gomatis have lived In Orissa for generations. Their surname are Patro, Subuddhi, Senapati, Rao and others. They speak a mixture of Oriya and Telugu.
In Maharastra, Ārya Vaiśyas' last names typically include Parsewar,Nalamwar,Mamidwar,Kotalwar,Tammewar, Banginwar, Polawar, Palkrutwar, Raiwar, Mungilwar, Gujalwar, Kankanwar, Yadawar, Pattewar, Revanwar, Raiwar, Yerremwar, Wattamwar, Bidwai, Chalikwar, Papinwar, Chidrewar Gundawar, Pampatwar, Pokalwar, and Rathkanthiwar. Some uncommon names are also found in Maharashtra. These include Kalkote,Vyawahare, Lade, Kole, Kotgire, Mahajan, Gadam, Kottur, Chidri, Ainchwar, Desu, etc.
Origin of Vaiśyas
A large number of Vaiśyas are said to have originally lived and still live in large numbers on the banks of the Godavari. One of the local names for the river is Gomati.
Ārya Vaiśya etymology
Ārya Vaiśyas, also known as Gavara Gomatis, are one of the three subsets of theGomati grouping. The other two are Kalinga Vaiśya and Thrivarnika. While Ārya Vaiśyas are vegetarians, the Kalinga Vaiśyas and Thrivarnikas are non-vegetarians. Ārya Vaiśyas are distributed throughout Andhra Pradesh, Karnataka, Tamil Nadu and Maharashtra. Kalinga Vaiśyas live mainly around the Srikakulam and Vizianagaramdistricts of Andhra Pradesh and Orissa, whereas Thrivarnikas are small in number and reside in small pockets of the Vizianagaram, Visakhapatnam, East Godavari andWarangal districts.
According to Thurston (1975)m Komti is derived from ‘’gomati’’, “possessor of cows”, and their main occupation was protecting cows. The book Religion in Andhra: a survey of religious developments in Andhra from early times up to 1325 AD, page 175 mentions that the merchant classes preferred Jainism for gaining social status and respectability, and the erstwhile Banias became gomati or followers of the Gomata cult in the medieval times.
Social mobility in Medieval Andhra by BSL Hanumantha Rao, page 176, mentions that an alternative etymology for the word Komti is a "derivation of the word from gomata (Gomateshwara), the great Jaina saint, which implies that they were followers of Gomata 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 became distorted to Gomatlu, Komtulu. The word Gomati is used In Malayalam and Tamil. The Jain Vaiśyas gave up Jainism and embraced Vedic religion during its revival".
Inclusion into the Vaiśya Varna
The 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 Gomatis into the Vaiśya during the colonial times. It noted that Komtis desired to be members of the Vaiśya caste in the colonial times. However Niyogi (Brahmin) councillors who controlled the powerful Mandri Mahanad did not accept their claim.
Attempts by Gomatis to adopt orthodox Vaiśya rituals drew the hostile attention of Niyogis. When a Gomati family in Masulipatnam (Machilipatnam) announced its intention to perform the Upanayana ceremony for their son, leaders of the Mahanad invaded the house, polluted the fire and stopped the ceremony. Violent encounters along these lines leading to loss of lives were noted in 1784, 1803, 1809, 1817 and 1820.
Of the approximately 1000 Gomati families living in Masulipatnam in 1825, the Gavara gomatis (who later registered their caste name as Ārya Vaiśyas in 1905) were one of the two main Gomati groups. They had 102 gotras, which were not considered to correspond in identity with the gotras deemed appropriate for Brahmanas or Vaiśyas. From 1784 to 1825 few families organized the upanayana, but by 1825 a majority of the caste's males wore the sacred thread.
The upanayana 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 gomati litigants to take their complaints to the civil court. One litigant, Mamidi Venkataryulu had studied the Dharmashastras and took a leading role in Gomati activities with regard to the upanayanams. The litigants 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 gomatis because they depended on Komti 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 gomatis and Niyogis and could not manage the dispute. The Magistrates attempted to solve the dispute by asking Gomatis to stop performing the rituals. The Komtis 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 Gomatis to describe their clan membership in terms of brahmanical rishi gotras. And in the 1901 census the Gomatis - 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 Vaiśyas (5). Following this inclusion, a group of Gomatis established the South India Vaisya Association in 1905.
==History== Between 1921 to 1931, the Viceroy of Madras Presidencyimplemented a commission, which helped the people in their community to register any name changes in the community. The South India Vaisya Association (1905) registered their community as Ārya Vaiśyas.(provide further details).
Sri Vasavi Kanyaka Parameshwari Devi Puranamulu as written in Telugu
South India is the Treasure House of many temples. Among them is Sri Vasavi Kanyaka Parameswari, a 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 beautiful architecture. This Penugonda Kshetram is considered the ‘Kasi of Vaiśyas' and is a holy place for Vaiśyas.
Kusuma Sresti or Setty was the Setty king of Vaiśyas, also known as Pedda Setty (Elder among Shettys), 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 the 10th and 11th centuries 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 Gomti 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 were 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 Devi
During 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 Vasavi's inclinations were towards art, architecture, adoration music, and philosophical approach.
Under the guidance of Bhaskaracharya, Virupaksha learnt the Puranas, fencing,horse riding, martial arts, archery, and statecraft, which were essential to rule his Territory. Vasavi learnt fine arts and mastered philosophy and was proud to be an intelligent woman.
Vishnu Vardhana Raju
When Virupaksha attained the proper age he married Rathnavathi, daughter of Aridhi Setty of Aelur Town. The huge gathering thought that 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 nor deny the proposal. Kusumasresty was extremely distressed because the Emperor was already married, was much older, was from a different caste, and he was not in a position to prevent this from occurring.
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.
At this crucial juncture, Kusumasresti called for a 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 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 injuredCobra, 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 reaction
Vasavi, entered onto the 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.
As 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 the 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.
Vishnu Vardhana's death
Devi 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 all that 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 legacy
The son of Vishnuvardhana, Raja Raja Narendra rushed to Penugonda and repented about the incident. Later, 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 Komtis shall not fight or rule states but shall engage in service and as well wishers of others including services such as trade andagriculture.
Virupaksha visited many pilgrim centers like Kasi, Gaya and others 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 she is considered as Komtikula Devatha-Vasavi Kannika Parameswari.
Vasavi's life is worth remembering because of her faith in non-violent religious values and her defense of the status of women. She became immortal because she has been mainly responsible for the propagation of the reputation of Komtis throughout the world. Vasavi is an epitome for aryan women who sacrificed her life rather than inter marry with the black skinned Dravidian kings of that time when Vaiśyas moved south, and hence the community of Komtis who followed her have now rechristened themselves and their community as Ārya Vaiśya's.Vasavi, who had rejected worldly pleasures, won the minds of Komtis and is the champion of peace and non-violence and is remembered by the faithful.
There are 714 gotras before agnipravesham of vasavi matha now there are 102 gotrasamong Ārya Vaiśyas. They followed 102 Rishis for conducting their rituals. Surname gotras and Rishis for identification and classification for all the Ārya Vaiśyas are one and the same. The gotras is equivalent of the Sanskrit names of Rishis.
Groups of Ārya Vaiśyas 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.
AGASTHYASA anubha Gula, anubala, anubala Gula
ATHREYASA ARASAKULA- ARISISHTAKULA-ELISISHTAKULA- ARISETLAKULA-HARISISHTAKULA
ACHAYANASA AKRAMULAKULA- AKYAMULAKULA- AMALAKULA- ARKYAMULA
UGRASENASA KUMIRISISHTA- KUMARSISHTA- KOMARSISHTAKULA
UDHGRUSHTASA KANYAKULA- KANUKULA- KRANUKULA- KRANU
UTHAMOJASA UTHAKALAKULA-UTHAKULA- UTHASISHTAKULA- UHTAMAKULA
AUSHITHYASA YANASAKULA- YAANASAKAKULA- YAANASABIKULA
GANDHARPASA SARAKULA- SEKOTLAKULA- SEGOLLA- SAMANAKULA- SHRESHTA KUNDALA KULA
KABILASA MANDU- MANDHAKULA- HASTHAKULA- MANDAKULA
KASYABASA GANAMUKU KULA
GUTHSASA ISHVAKU KULA
KOUNDINYASA KANALOLA- KANASRILA- KANASRILA KULA
KOUSIKASA KARAKA PALA
KRUSHNASA DHANAKULA- THANANAKULA- THENUKULA
GARKYASA PRAHEENUKULA- PRAHEENIKULA- PAIPIKULA
GRUTHSAN MATHASA ESABAKULA- ESUBAKULA- ESHUBAKULA- SANNAKULA
GOPAKASA INJTHAPAKULA- GOPAKULA- KONDAKULA- KONDAKAKULA
GOUTHAMASA GANTHISEELA- GANTHASEELAKULA- GANTHASEELA- GRANTHISEELA
CHAKRAPANISA CHAKRAMULAKULA- CHAKRAMULASAKULA
CHAMARSHANASA BETHASHRESHTA- BETHAKISHTA- PATHASISHTAKULA- PATHTHASISHTAKULA
JADABARATHASA KUNDAKULA- DHURASISHTA- DHURASISHTAKULA
JADHUKARNASA CHANDRAKULA- CHANDRAMOOLA- CHANDRAMASISHTA
JAMBASOOTHANASA THRIMULA- THRIMULAKULA
JARATHKARASA SANTHAKULA- JANAKULA- JYANUKULA
JABAALISA SIRISISHTAKULA- SIRASISHTAKULA
PAPREYASA SANASISHTA- SANASISHTAKULA- SINISHETLA
JEEVANDHISA BURHTILASISHAKULA- BRUMASISHTAKULA- LRUTHTHIKULA
THARANISA THRIVIKRAMA- SISHTASA- THRIVIKRAMASISHTAKULA
THITHIRISA PAMTHAKULA- PRAHTAMAKULA- PRAVATHAKULA
THRIJADASA UPARAKULA- USIRAKULA
THAITHREYASA SITHURUBELLU- SITHRUBELLU- SITHRUBA- SITHRUBAKULA
THALPYASA PADINAKULA- PLAKAKULA- PALAKALAKULA- PADANASISHTAKULA
DHURVASASA THITHISA- THITHINAKULA- THENTHSULA- THENTHASALA- THETHANAKULA
DHEVA KALKYASA USIRAKULA- DHESISHTAKULA
NARADHASA PALAKAKULA- PALAKULA,NABHILLA
NETHRA PAHTASA SANDHOKU- SANDHOKULAKULA
PARAS PARAAYANYASA DHUVVISISHTAKULA- POULATHATHSYA KULA- SRIBHUMSIKULA
PALLAVASA KANAPAKULA- KANTAKULA- KANTAASUKULA- KANTASUUKULA- KANTASTHULAKULA
PAVITHRA PAANISA DHAYASISHTAKULA- DHAYAA SISHTAKULA- DHASISHTAKULA- THAISETTAKULA- THESETLAKULA- THESISHTAKULA- THYSISHTAKULA
PAARAASARYASA KAMATHENUKULA- PATAKASEELAKULA- PANCHALAKULA- PANCHALLAKULA- PRANASEELAKULA- PRANUSEELAKULA- PRANA SEELA KULA- PAMPAALLA
PUNDAREEGASA ANUSISHTA- ANUSISHTAKULA- KRANUKULA- THONDIKULA
BHOODHI MASHASA DHURVADIKULA- DHULAASISHTAKULA- DHURYADAKULA- DHULASISHTAKULA- DULASIKULA- DHODAKULA- DHODILULA
POUNDRAKASA BUMSIMAMSUKULA- BUMSIMANAKULA- BROSISHTAKULA- BROSI- BROLEKAKULA
POULASTHYASA GOSEELA- UTHAMAGOSEELA- PALLALAGOOSEELA- PADUGOSEELA- SRIGOSEELA-PUNAGOSEELA- SOORYAKULA- UTHAMASEELA- PUNAGORSEELA- PATTUGOSEELA- PUNAKASEELAKULA BHEEMAGOSEELA- SATHYAGOSEELA- CHANDHIGOSEELA-
PRASEENASA VANISISHTAKULA- LENASISHTAKULA- LELISISHTAKULA
PRABHADHASA UDHVAHAKULA- PENDLIKULA- RAVISISHTAKULA
BRUHATHATHVASA PERUSISHTA- BERISISHTAKULA- BHYRUSISHTAKULA
BHODHAYANASA BHUDHIKULA- BHDHANAKULA
BHARADHVAJASA BALASISHTA- BALASESHTA- BALISISHTA
BHARGGAVASA PRUTHIVISISHTA- PRUTHIVISRESHTA
MANTHAPALASA VINNASA- VINNAKULA- VINUKULA- VENNAKULA
MAANAVASA MATHYAKULA- MANYUKULA-MARAASAKULA- MAANAACHAKULA
MAREECHASA THISHAMASISHTAKULA- THEESHMAKULA- THEESHMASISHTAKULA- THEESHMASHRESHTA
MAARKANDEYASA MONUKULA- MORUKA- MORUSA- MORKKALAKULA,MOORKULA
MUNIRAJASA PADMASISHTASA- PADMASISHTAKULA- PADMASHRESHTA
MAITHREYASA MATHTHIKULA- MATHANAKULA- MATHYASAKULA- MITHUNAKULA- MAITHRIKULAv
THOUMYASA CHANDA- CHANDHAKULA- CHANDAKAKULA- CHANKALAKULA
MOUNJAYA MUNJEEKULA- MOUNJRISA- MOUNJIKULA
MOUTHKALYASA NAABILLA- NAABEELAKULA- NAABEELASAKULA- MUNIKULA- MOOLAKULA
YAASKASA VYALAKOOLASA- VELGOLLA- VAELIGOLLA
YAGNA VALKYASA ABIMANCHIKULA
VARADHANTHUSA MASANTHA- MASANTHA - MASANTHAKULA - MASHANTHAKULA
VARUNASA YELASISHTAKULA- VELASISHTAKULA- VELISISHTAKULA- SIRISISHTAKULA
VASHISHTASA VASTHI- VASTHISA- VASTHIKULA- VASTHRIKULA
VAMADEVASA UPALAKULA- UPAMAKULA- UPANAKULA- UPAMANYAKULA
VASUDEVASA BHEEMASISHTA- BHEEMASISHTAKULA- BHEEMASRESHTAKULA
VAYAVYAYA MRANGAMAKULA- VRAHASISHTAKULA- VRAKALAMULA- VRANGAMAKULA- VRANGAMULAKULA
VALMIKASA SUKALAKULA- SAKALLAKULA- SUCHALAKULA- SUGOLLAKULA
VISHVAGSHENASA UBARISISHTA- VIBARISISHTA
VISVAMITHRASA VIKRAMASISHTA- VIKRAMASISHTAKULA
VISHNUVRUNTHASA PIPPALAKULA- PUPPALAKULA
VAIROHITHYASA VASNTHA- VASANTHAKULA
VYASASA THANAKU- THANATHAKULA
SARABANKASA KRAMASISHTA- KRAMASISHTAKULA- KRAMASHRESHTAKULA
SAARGNARAVASA KUNDAKAKULA- KONDAKAKULA
SHANDILYASA THUPPALA- THUPPALAKULA
SRIVATHSASA SILAKULA- SRIRANGAKULA- SRILAKULA
SRIDHARASA SIRISHESHTA- SIRISHESHTAKULA-SRISHISHTA
SHUKLASA SRISALAKULA- SRISALLA- SRISALLAKULA
CHOWCHEYASA ILAMANCHIKULA- YALAMANCHIKULA- HELAMANCHIKULA
CHOWNAKASA KAMALAKULA- DHRUGASISHTA- DHRUGASISHTAKULA- THANATHAKULA- CHAANAKALAKULA- CHOWNAKA
SATHYASA ANTHIRAKULA- CHINTHAKULA- CHINTHAMASISHTA CHINTHYAKULA- CHINTHALA
SANAKASA SHANAKULA- SANAKULA
SANATHKUMARASA DANKARAKULA- MUTHUKULA
SAMVARTHAKASA RENDUKULA- RENTAKULA
SUKANCHANASA PUCHAKULA- PUCHAKASEELA- PUNITHA- PUNEETHASA- PUNTHAKULA
SUDHEESHANASA DHANTHAKULA- DHYANTHAKULA- DHVANTHAKULA- DHENTHAKULA- DHEVISETLA- DHONTHAKULA
SUNDHARASA INA- INAKULA- INAKOLA- VINUKULA
SUVARNASA PRODAYASAKULA- PRODAJAKULA- PROUDAAYAJA
SUBHRAMHANYASA SANTHANAKULA- SANIKTHAKULA
SOWBARNASA PUTHURUKULA- PUTHURUKSAKULA
SOWVARNASA CHUSALAKULA- SAKALLAKULA- SOOCHALAKULA- SOOKASALLAKULA- SOOSALAKULA
HARIVALGAYASA KAPATA- KURATA- KORATAKULA- GORANTAKULU
The same list can be found in Kannada.
KAMS - Karnataka AryaVysya Mahasabha, Bengaluru.
KAYMS - Karnataka AryaVysya Yuvajana Mahasabha, Bengaluru. www.aryavysyaworld.net
Vasavi Penugonda Trust:responsible for developmental works and creation of a Khsetra in penugonda the only punya Kshetra for Ārya VaiśyaS link provided below
VYS - Vasavi Yujana Sangha
YMVA - Young Men's Vysya Association: Responsible for organizing Community service activities on behalf of Vysyas.
VLA - Vysya Ladies Association: Same as YMVA but organized by Vysya Women.
VH - Vysya Hostel: A Boys Hostel for students from Vysya Community.
Vysya Bhawans are organized by Vysyas at all important pilgrimage places
AVOPA - Ārya Vaiśya Officials and Professionals Association 
Tamil Nadu Ārya Vaiśya Maha Sabha, Chennai
Andhra Pradesh Sri Vasavi Ārya Vaiśya Maha Sabha, Hyderabad
Sri Vasavi Ārya Vaiśya Sangam,Sri Vasavi Ārya Vaiśya Yuvagana Sangam,Vasavi Club every where in Hyderabad City and every in Andhra Pradesh and also at every priligrims we have Boarding and loadging facilities to Ārya Vaiśya at low price and free of cost for poor in these Ārya Vaiśyas.
AVOGA - Ārya Vaiśya Officials and Graduates Association, Tuni, East Goadavari (dist.)
Ārya Vaiśya BavanVasavi Bhavan road - Miryalguda-508207
Ārya Vaiśya Sangam Main Road Giddalur Prakasam (dt) -523357
Kanyaka Parameshwari Temple Nalgonda Road - Miryalguda-508207, Nalgonda(dist.)
Kanyaka Parameswari Satram Near 1 town Market - Eluru 534001, West Godavari(dist.)
NRIVA (NRI VASAVI ASSOCIATION) based in USA - WWW.NRIVA.ORG
Ārya Vaiśya Yuvajana Sangham, ITown Area, Viskhapatnam-530001, Andhrapradesh, India
Ārya Vaiśya Sangham, kushaiguda, rangareddy dist,hyderabad- 500062
Vasavi clubs, All over andhrapradesh
Ārya Vaiśya Sabha, Proddatur
Anna Nagar Ārya Vaiśya Sangam, Chennai 600 040
Coimbatore Ārya Vaiśya Samajam, Coimbatore 641 001, Tamil Nadu, India
Salem Ārya Vaiśya Samajam, Salem 636002, Tamil Nadu, India
KAVYA - Hyderabad City Kalinga Vysya Association, Andhrapradesh
Ārya Vaiśya Samajam, Pondicherry 605001
Vasavi Society Inc in USA, www.vasavisociety.org
VysyaClub.com, First eClub for Vysya community
aryaVysyagroup.com, internet site for Vysya community about history of vasavi kanyaka parameshwari devi & gothras & temples and aryaVysya satram details
AVOPA - Ārya Vaiśya Officers and Professionals Association, Karnataka
SRI KANCHI Ārya Vaiśya SAMAJAM (Reg. NO. 62/68 & Estd:1907), Kanchipuram - 631501
Some of the Eminent Members of the Community
Mohandas Karamchand Gandhi - Father of the Nation. Fought for the country. (He is Gujarathi Vysya)
Potti Sriramulu- Famous for undertaking a fast-unto-death demanding the creation of Andhra State and losing his life in the process.
Sudhir Mungantiwar - BJP President of MAharashtra / MLA (BJP) from Chandrapur Maharashtra.
Justice SD Gundewar : Justice of the Bombay High Court who led the Gundewar Commission to investigate the Bombay riots in 1992-93.
Vilas Muttemwar : Minister of States,Member of Parliament, Lok Sabha representative from Nagpur.
Ramesh Gelli Founder and chairperson of the erstwhile and now defunct Global Trust Bank head quartered at Bangalore and merged with Oriental Bank of Commerce.
Pendekanti Venkata Subbayya- Former Governor of Karnataka
S. M. Ashwathanarayana Setty - ex Member of Legislative Council MLC fromKolar and former President, Bangarpet Town Municipality
S. N. Krishnaiah Setty - MLA from Malur and former Housing & Muzrai Minister,Government of Karnataka
Singanamala Ramesh Babu:Famous Producer in Telugu and Tamil
H.P. Manjunath- MLA from Hunsur
Sidda Ragava Rao - MLC from Ongole,AP
M.S. Partha Sarathi - Ex-MLA, Kadiri. Secretary, BJP, Andhra Pradesh.
Bangaru Usharani - MLA(INC) from Palakollu (Defeated Chiranjeevi (PRP Leader))
Madhusudan Gupta - MLA(INC)from Guntakal
K NAGESHWAR - MLC from Hyderabad
TG Venkatesh - MLA(INC)from Kurnool
Vellampalli Srinivas - MLA(PRP)from Vijayawada East
Anna Rambabu - MLA (PRP)from Giddalur
Sriram RajGopal (Tataiah) - MLA (TDP) from Jaggaiahpet
CH Ramakotaiah - MLA(TDP)from Nuziveedu
Madan Yerawar - MLA (BJP) from yavatmal Maharashtra
Dr.Anant Labhsetwar, First person from India to own a Bank in the USA
Gundaiah Setty, - MLC ( BJP) Bangalore Graduates Constituency, Karnataka
Rajesh Setty, Author, Angel Investor, Santa Clara, California, USA.
Chandu Kumar Potti - Industrialist, Founder & Chairman of VERSATILE Group
C P B Prasad -Visual Artist
Sri Palasamudram - CEO, MobiDEOS, Milpitas, CA