Medieval Period
The 15th century literary composition, the Ummagga Jataka uses the term Govi in forms such as embala goviya and goviya puth (son of a cultivator) throughout the text as an expression. It shows a continuation of such usage coming from the 14th century Illisa Jataka embala dushta goviya. Sloka 2201 of the astrology text Mánasagari says that a debilitated moon in the horoscope destines a man to be a cultivator.
The Govis are referred to as Kudin (EZ V.293, EZ I.246, 53 fn 7 etc.) and Väriyan (EZ III.139, 141 etc. ) in ancient Sri Lankan rock inscriptions and as Bälayan, Galayan, Valayan, Gonvayan and Gatara in literature (Abhayawardena 167 & 217. Jayathilake.91). These terms show that the Govis in Sri Lanka’s history were farmers and agricultors. Some of them were considered to be chattels attached to the land but were treated better than some other (agricultural) castes (EZ II.140 & 142. Codrington.34). The high esteem in which the goviyas were held is illustrated by other rock inscriptions such as the 10th century Kataragama pillar inscription (EZ III.223), 14th century Niyamgampaya rock inscription (Sahithyaya 1972.130) and 15th century Saman Devala Sannasa (Codrington.27) which groups the Govis as a useful caste.
The North Gate rock inscription in the ancient city of Polonnaruwa depicts the Govi Kula in its comparative rhetoric as the equivalent to comparing them to a stallion, a fire-fly, a crow etc. etc. Although one or two modern Govigama writers such as Amaradasa Liyanagamage and Anuradha Seneviratne have interpreted this as words of a generous king, the same concept is echoed in the literary works, 13th century Dambadeni Asna (Jayathilake.135) and the 15th century Parevi Sandésa (Kumaratunga 1958.verse 188), written centuries after the demise of King Nissankamalla.
Read more about this topic: Govigama
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