Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c18.s4.t3: C. Guilds in Vijayanagara

Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c18.s4.t3

Language: English

C. Guilds in Vijayanagara

v2.c18.s4.t3.1

The Vira Baṇajigas continued to exercise powerful influence in Vijayanagara times. Proud as they were of their heritage, they must have been zealous to retain their titles and privileges under the new monarchs. We have some details about the guilds of Vijayanagara; but these can be deemed complete only when they are taken in conjunction with the remarks we have recorded above. The Vira Baṇajigas in the fourteenth century were as fond of talking about themselves in eulogistic terms as their ancestors were in the early ages. This is the reason why we have the following in 1382: "...the five hundred *virśāsanas* of Jambū-dvīpa, the southern portion of the celebrated Bharata-khaṇḍa; adorned with many good qualities; of virtuous life; embodiments of policy, modesty and intelligence; protectors of the righteous customs of the Sālu-Mūle-Baṇaju sect; great dignity; mighty in energy; favourites of the lady Fame; born in the great and famous line of Bhala-dēva, Vāsudēva, Khaṇḍali and Mūlabhadra; boon lords of Ahichchhatra-pura; examples of virtue; establishers of inquiry; each one a hero; the only worthy in the world; a touchstone for the pious work of the Southern Vāraṇāsi; the home of piety; the birthplace of both the various Dēśis of the celebrated capitals of emperors and kings; the fan-palm of their warehouse; with these and many other titles; worshippers of the holy feet of the gods Gaṇēśvara and Gavarēśvara; all and many, the *nakhara parivara, mummuri-daṇḍa*..."² The same inscription gives us their centres in the fourteenth century: Vijayanagari, Hastināvati, Dōrasamudra, Gutti, Peṇuguṇḍa, Ādavāni, Udayagiri, Chandragiri, Muḷuvāyi, Kañchi, Paḍaiviḍu, Chadurangapaṭṭaṇa, Maṅgaḷūru, Honnāvuru, Chandāvuru, Āraga, Chandragutti, Aṇṇigere Huligere, Nidugallu, Chimatanakallu, Tariyakallu, Ānevidda, Sari. Kalheya, Telakalambi (Terakāṇambi), and Siṅgapaṭṭaṇa¹. To these we have to add the following: Eḍ-nāḍ in Gutti, Koṇḍaraḍe in Nāgarkhaṇḍa, Hānugal, the Chikka Jigaḷige and Hiriya Jigaḷige Four Hundred, Bāḷa-Chaugaḷe-nāḍ, Hosa-nāḍ, Kabunāḷige, Aydāvaḷige, Hiriya Mahaḷige, Chikka Mahaḷige, Jambeyahaḷi-nāḍ, Heda-nāḍ, Kunchi-nāḍ, Kora-nāḍ, Baḷe-nāḍ, Vakhaligere-nāḍ, Honnatti-nāḍ, Erad...ya...nāḍ, Halasige, Honāle, Ingundi, and other places.²

v2.c18.s4.t3.2

² E.C., V., P. I., B1. 75, p. 63; see also E.C., XII., Ck. 7, text, p. 200.

v2.c18.s4.t3.3

¹ E.C., V, P. II, p. 201.

v2.c18.s4.t3.4

² E.C., VIII, Sb. 428, p. 75.

v2.c18.s4.t3.5

The Vīra Baṇajigas maintained the names and the traditional greatness of their high officials. One of these, as will be narrated presently, was called the vaḍḍa-Byavahāri or the Senior Merchant. Another was known as the Paṭṭaṇa-svāmi. We have had an occasion of referring to these latter dignitaries while dealing with the corporate life which the people led in political matters, The office of paṭṭaṇa-svāmi was in some way connected with a sante or weekly fair which was established by the joint efforts of the people, and for the maintenance of which a grant of land, free from all imposts, or of dues, was made by them. In some instances the initiative was taken by the Government. Thus in the reign of Kampaṇa Oḍeyar in A. D. 1362, as related above, by order of the Mahāmaṇḍēśvara Rāchaya Dēva Mahārāja, who is called "Balu-manne-Rājulu of his (i.e., of Kampaṇa Oḍeyar's?) city", all those who belonged to both the sects of the Nānā-Dēśis in Pakkuṇḍra, together with all the farmers and subjects of the great Kayivāra-nāḍu and with the people who composed the eighteen castes, established a fair at Kayivāra; and as Paṭṭaṇa-svāmi of the fair, appointed Mārappa Śeṭṭi's younger brother Periya Nāyana, assigning to him land free of all imposts¹. This was evidently on the Hoysala lines as can be made out from an inscription dated A.D. 1316 which relates that, during the times of Ballāḷa Dēvarasa, III, Singaiya Daṇṇāyaka's obedient (son ?) Mācheya Nāyaka in conjunction with various persons (named) of Hommaḷiga-nāḍ and all the farmers of Chokka-nāḍ established a fair at Gaḷihāḷu and granted to Paṭṭaṇa-s(v)āmi Nāgappa's son Chokka Śeṭṭi lands as a koḍage along with various tolls (specified)². The conformity of Vijayanagara practice to Hoysala tradition in this connection is seen in an inscription dated A.D. 1412 of the reign of Dēva Rāya I. The great champion over the three kings, Junjōji Nāyaka's son Hiriya Mudiya Nāyaka having established a fair in Sōmagoṇḍanahaḷḷi of Hirasu-nāḍ, the Hirasu-nāḍ Prabhu and a number of others, including the representatives of the fifty-six countries, granted the office of paṭṭaṇa-svami to Māri Śeṭṭi's sons Daṇḍi Śeṭṭi and Tirumala Śeṭṭi, together with land (specified) as a mānya, with freedom from tolls (specified)³.

v2.c18.s4.t3.6

¹ E.C., X., Ct. 95, p. 263, Infra, Chapter VIII.

v2.c18.s4.t3.7

² E.C., IX., Ku. 6, p. 121.

v2.c18.s4.t3.8

³ Ibid., An. 44, p. 114.

v2.c18.s4.t3.9

That a paṭṭaṇa-svāmi could also be a vaḍḍa-byavahāri or Senior Merchant can be made out from an inscription dated A. D. 1395 which refers us to the reign of Harihara Rāya II. In that year some grant was made in Malaūr-sthala, the chief place of Keḷale-nāḍ, to the chief senior merchant (mahāmukhya-vaḍḍa-byavahāri) of the Hora-paṭṭaṇagiri of Vijayadannāyakapaṭṭaṇa, which is Hiriyūr, of the Sindava-kula, the Paṭṭaṇa-svāmi Kēti Śeṭṭi's son Kāliyappa Śeṭṭi by the hand of the Eighteen country.⁴ This office was however always associated with a weekly fair. In A. D. 1430, in the reign of Dēva Rāya II, the Sālu-mūles of the fifty-six countries, with all the cultivators and Pañchāḷas, having assembled, established a saṇte (or weekly fair), and in connection with it, granted as a mānya for the paṭṭaṇa-svāmi of the fair, Chiyi Bassi Śeṭṭi, land (specified)¹. Sometimes the office of a paṭṭaṇa-svāmi was conferred by a government servant on a prominent merchant. Thus in A. D. 1426, in the reign of Dēva Rāya II, Juñja Vōbēya Nāyaka's son Chitivoyya Nāyaka gave the office of paṭṭaṇa-svāmi to Buḍapa Seṭṭi, together with a mānya land (specified)².

v2.c18.s4.t3.10

⁴ Ibid, Cp. 37 p. 140, text, p. 311.

v2.c18.s4.t3.11

¹ E.C., X., Bp. 72, p. 152, See also E.C., IX., An. 64, p. 116, where an illegible inscription affirms a similar grant.

v2.c18.s4.t3.12

² E.C., X., Bp. 83, p. 153.

v2.c18.s4.t3.13

The extent to which a paṭṭaṇa-svāmi was bound to associate himself with the common people is seen in a record dated A. D. 1554 which informs us that Viṭhṭhaṇṇa Nāyaka, the Agent in Bukkāmbudhi, made some revenue regulations embodying them in a grant which he gave to all the Brahmans, the paṭṭaṇa-svāmi, the farmers and the subjects of the village.³ There is another record which not only confirms our statement that there existed harmony between the Central Government and the local units but also informs us the name of another official, or perhaps the same official under another designation, seṭṭi paṭṭaṇa-svāmi. This record dated A.D. 1556, also belongs to the reign of Sadāśiva Rāya. The inscription narrates that by order of the Mahā-maṇḍalēśvara Rāma Rāya Tirumala Rājayya Dēva mahā-arasu, the Mahā-nāyakāchārya Niḍugal Timmaṇṇa Nāyaka, and the subjects of the Niḍugal-sīme (a great number named), these and other gauḍas and subjects, with the Seṭṭi-paṭṭaṇa-svāmi, having purchased the Tūmukuṇṭe village in the Niḍugal kingdom, placing Gulli Tirumala Rājayy's seal-bearers (mudre-manuśyaru) in front of Keñchapa Nāyaka, granted the village for the services of the god Teruveṅgaḷanātha of Peyalabaṇḍe.⁴

v2.c18.s4.t3.14

³ E.C., VI., Tk. 69, p. 118.

v2.c18.s4.t3.15

⁴ E.C., XII., Si. 31, p. 93, op. cit., text, p. 270.

v2.c18.s4.t3.16

The guilds had another high dignitary called the mahā-prabhu. From the manner in which it is used, it seems that the title of mahā-prabhu was also held by a Senior Merchant. In A.D. 1404, the Mahā-vaḍḍa-byavahāri, the Mahā-prabhu of both sects of Nānā-Dēśis, Yirigi Seṭṭi's son Yirigi Seṭṭi caused a Śivālaya to be made for the Virabhadra temple.⁵

v2.c18.s4.t3.17

⁵ E.C., X. Kl. 73, pp. 19-20.

v2.c18.s4.t3.18

The guilds conferred on some of the highest government officials the rank and dignity of the *prithivi śeṭṭi* or the Mayor of the Earth. The members of the *nakhara parivara* and *mummuri-daṇḍa*, whose centres we noted in an inscription dated A. D. 1382, together with their 300 Billa dependants and with the collection of the Holeyas of Vijayanagara, “having placed the diamond *vaisanige*¹ in the presence of the holy lotus feet of the god Virūpāksha, and sitting down, having agreed among themselves, with supreme affection,—the great minister (with praise) Muddayya-daṇṇāyaka, being the officer for superintendence of the customs of our fifty-six countries (*namma chhappanna deśada āchāravichārakke kartarādar āgi*), we confer upon him the mayoralty of the earth...”² In the next year the same officer, who is called this time Mude Daṇṇāyaka, received what seems to be a confirmation of the above, from the hands of all the Sālu-mūle of Eḍe-nāḍ and various other places, which we have also just now seen.³

v2.c18.s4.t3.19

¹ For an account of the *vaisanige* see *Infra*, Chapter V, Legislation, Etiquette and Orthodoxy.

v2.c18.s4.t3.20

² E.C., V., Bl. 75, p. 63, op. cit.; Rice, *My. Ins.*, pp. 267-70.

v2.c18.s4.t3.21

³ E.C., VIII., Sb. 428, p. 75, op. cit.

v2.c18.s4.t3.22

That the authority of the guilds over their members was supreme is evident from more than one inscription in which reference is made to the penalty they inflicted on those who violated the decisions of their unions. Thus the Vira Pañchāḷas of Terakaṇāmbi, whose “incomparable character” we noted in an inscription dated A.D. 1372, enacted the following: “Whose destroys this grant is put out of the Pañchāḷas, out of his trade, out of the assembly, and the nāḍ”. (*ī dharmma-vanu āvan obba aḷupidavanu Pañchāḷakke horagu āhaḷakke horagu samayakkevū nāḍigū horagu*).⁴

v2.c18.s4.t3.23

⁴ E. C., IV., Gu, 34, p. 42, text, p. 106, op. cit.

v2.c18.s4.t3.24

Foreign travellers have left a few notices of these guilds. ‘Abdur Razzāq writes thus: “The tradesmen of each separate guild or craft have their shops close to one another. The jewellers sell their rubies and pearls and diamonds and emeralds openly in the bazar".¹ Paes says: "There are temples in every street, for these appertain to institutions like the confraternities you know of in our parts, of all the craftsmen and merchants..."²

v2.c18.s4.t3.25

¹ Elliot, Hist. of India, IV., p. 107.

v2.c18.s4.t3.26

² Sewell, For. Emp., p. 256.

v2.c18.s4.t3.27

The leaders of the guilds seem to have exercised some powerful control at the royal court. In A. D. 1355, Vayijaṇṇa, the leader of the Ubhaya Nānā-Dēśis, was the house-merchant of the Mahā-maṇḍalēśvara Harihara Oḍeyar.³ When the leaders of the guilds petitioned to the Government, it undertook the construction of new towns. The great Vaḍḍa-byavahāri, chief of (both sects) Nānā-Dēsis, Arjju-bhaṭṭayya's son Mahā-dēvaṇṇa made petition to Bukkaṇṇa Oḍeyar, saying, "Make Lakshmīpura...in Changa-nāḍ"; and the king forthwith passed the necessary orders which were duly executed by the chief minister Sōvappa with the aid of the farmers of Navile, Haṇḍa-raṅge, Posanāḍ, Allāḷapaṭṭaṇa and other places.⁴

v2.c18.s4.t3.28

³ My. Arch. Report for 1919, p. 33.

v2.c18.s4.t3.29

⁴ E. C., V., P. I., Ak. 68, pp. 258-9.

v2.c18.s4.t3.30

The heads of the guilds could secure remission of taxes from the Government. In about A. D. 1380, in the reign of Harihara Rāya II, remission of certain taxes was made to all the Nanā Dēśis of Māmballi alias Harihararāya-paṭṭaṇa.⁵

v2.c18.s4.t3.31

⁵ My. Arch. Report for 1917, p. 48.

v2.c18.s4.t3.32

Guilds were confined not only to the Nānā-Dēśis. The truth of the remarks of foreign travellers that all trades had their own guilds can be made out by noting a few references to the organization of Vira Pañchāḷas, salt-makers and potters. The guild of Vira Pañchāḷas, reference to which has been made above, was powerful enough to impose a tax on its members for religious purposes. All the Pañchāḷas of Yeṇṇe-nāḍ, for example, in A.D. 1398, in order to provide sandal, musk, vermilion, camphor, and rain water for the decoration of the god Aṇilēśvara, presented an offering at the rate of one haṇa in their several villages.¹ The existence of a guild of salt-makers is seen in the gifts they were able to secure from the Government. In A. D. 1551, during the times of Sadāśiva Rāya, a grant of rent-free land was made to the salt-makers (of the Moḷakālmur tāluka) by Geṇabūr Hiriya Konaya Dēva Mahā-arasu. This was confirmed by the Hānya Hebbār Bōlārapa together with all the subject and farmers, in the same year.² That the potters had their own guilds can be gathered from the charter which their headmen (*kumbhāra-svāmigaḷu*) received in about A. D. 1580, evidently from the Government.³

Cites (1)

Epigraphia Carnatica