the Vīra Saiva or Lingāyat Kōmatis of the Northern Circars.
In the Northern Circars, and part of the Ceded Districts, the Vēdōktha form of marriage now prevails,and its usage is spreading into the southern districts of Mysore. Further, the Kōmatis perform most of their ceremonies in the same form. This, it is contended, is a latter day development by some of the more conservative members of the caste, but it is stated by those who follow it that it is allowed to them by the Hindu sāstras (law books), as they are Vaisyas. During recent years, the latter view has obtained a great impetus through the writings and influence of several of the more prominent members of the caste, between whom and their opponents a war of pamphlets has taken place. It is not possible here to go into details of the dispute, but the main point seems to be as follows. On the one hand, it is denied that there are any true Vaisyas in the Kaliyuga (iron age). And so, though the Kōmatis are accorded the status of Vaisyas in recognition of their being traders, yet they cannot follow the Vēdic form of ceremonial, which is the exclusive right of Brāhmans; and, even if they ever followed it, they forfeited it after the break-up of the caste on the death of Kanyakamma. On the other hand, it is stated that the Kōmatis are Dwijas (twice born), and that they are consequently entitled to follow the Vēdic ritual, and that those who forfeited the Vēdic rights are those who did not follow Kanyakamma to the fire-pits, and do not therefore belong to the 102 gōtras. The dispute is an old standing one, and nearly a century ago was taken for adjudication as far as the Judicial Committee of the Privy Council. The question whether the Kōmatis are entitled to perform their subah and asubah (auspicious, like marriage, and inauspicious.
