One of the largest farming communities in South India is the Kapu caste, who are also called Reddy. The terms Ratta, Ratti, or Rattodu also refer to the Reddy.
Sub-castes include: Pant, Pakanati, Kamma, Komma, Motati, Pedakanti, Balija, Bhoomanchi, Desur, Gandi Kottai, Ghazulu, Kammampuri, Moras, Yeramal, and others.
The book Contribution of the Telugu Community to the Rise of Mumbai (pp. 137–138) notes that under the Kapu category, the following castes are included: Lingayat Vakkaligar, Linga Balija, Lekamari Kapu, Lekamari Reddy, Pakanati Reddy, Padakanti Kapu, Padakanti Reddy, Telugu Kunbi, Reddy Kapu, Perki, Perika Balija, Banjigaru, Balijavaru, Chembu Telugu, Gone Kapu, Telugu Are, Varela Kapu, Vakkaligar, Elanti Reddy, Chittapu Kapu, Munnuru Kapu, Krishna Kapu, Reddy, Gaddati Reddy, Dommakamma, Mutrashi, Kapu, Gentu Kapu, Motati Reddy, Vanjari, Gudti Kapu (Gurda Kapu), Motati Kapu, Racha Telugu, Rachaperika, Gampa Kamma, Pakanati Kapu, Dasamakkalu, Kankam Kapu, Picchagutla, Telugu Kapu, and many others.
Since the Perki they are a part of the Kapu caste, there is no need to separately highlight their similarities. This means that, in ancient times, all of the above castes were originally one single community. Titles such as Shetti, Setti, Chetti, Chettiyar, Nayakkan, Nayak, and Naidu later came to be recognized as independent castes.
Thus, through the process of divisions and subdivisions, many sub-castes emerged, but the central point always remained the original main caste. From this very process, the Perki caste originated as a branch of the Kapu–Reddy–Balija group.
They consider themselves to be originally Kshatriyas. Not all of them were actual kings, but they claim association with certain royal dynasties. Some communities also preserve legends. For example, the Reddys say that their seven kings ruled before the Kongu kings. They identify themselves as Suryavanshi (descendants of the Sun dynasty) and trace their lineage to Kusha, the son of Lord Rama. They also claim that in ancient times they resided in Ayodhya (as mentioned in Bhasamko, Vol. 2, p. 243).
The Balijas too claim to be Nayaks or kings, saying they once ruled over places like Madurai, Thanjavur, and Vijayanagar. They clearly regard themselves as Kshatriyas. Similarly, the Kaivarai also use the title Nayak and assert that they were once rulers, thereby supporting their claim of Kshatriya ancestry.
The Perki likewise believe themselves to be Puragiri Kshatriyas. Their ancestral forefather is said to have been Giriraaju, belonging to the Ikshvaku dynasty (Balleshu Mallanna mentions this). Thus, the Kapu, Reddy, Balija, Perika, Kaivarai, and others all claim that they were originally Kshatriyas. Naturally, their many sub-castes also identify as Kshatriyas by extension.
Even in relatively recent times, records show that many among them served as soldiers in the army. From this, one can infer that at some point or another they must indeed have had ties with the Kshatriya warrior class.
Another important feature is the evolutionary development of these castes: from Kshatriyas to traders, to different occupational groups, and finally into farmers and pastoralists engaged in animal husbandry. After the arrival of the Aryans, conflicts arose that made it difficult for many Kshatriyas to survive. Some even had to migrate. As a result, the kings, along with their soldiers, artisans, and laborers, must have suffered a severe downfall.
To sustain themselves, they were compelled to adopt other occupations, including trade. For this, moving from one place to another became inevitable. From this lifestyle emerged the itinerant traders (peddlers). Wandering became their very way of life. These wandering merchants eventually came to be called Bania, Balija, or Balija, meaning “traders.”
Thus, those who were originally Kshatriyas were transformed by circumstances into traders. They were not originally merchants by tradition, but economic necessity forced them into that role. Over time, however, many among them developed great skill in this line of work and eventually became true traders in every sense.
Many among them, through their skill and capability, attained excellence and became true traders in every sense.
Another group from these same warrior lineages, instead of fully embracing trade—or while continuing trade—took up agriculture as an additional means of livelihood. Even during their Kshatriya days, they were already familiar with the art of farming, so this path was neither new nor difficult for them. Over time, many of them progressed in this occupation as well. From the expertise they developed, it seems that the tradition of zamindari (landlordism) later originated from this shift.
It would not be surprising if the Perki community also followed this same path of development. In fact, their history shows exactly such a progression. Thus, their belief that their ancestors were Puragiri Kshatriyas cannot be dismissed as false. And later, when they adopted a trading lifestyle for survival, that too seems justified. (It is said that they abandoned their royal duties and adopted a trading mindset out of fear of Parashurama’s vow to exterminate the Kshatriyas.)
With trade came the necessity to wander, which earned them the label of nomads. Eventually, growing weary of this wandering life, they turned towards farming for greater stability. However, not all Perkis gave up their Kshatriya identity at once to become traders, nor did they suddenly abandon trade to become farmers. This transformation was a long and gradual process, continuing over generations. Many small transitions must have taken place along the way.
Even today, it cannot be said that all Perkis are farmers. Some remain engaged in trade, employment, agriculture, labor, or other professions for their livelihood.
This process of change and transition is slow-moving and spans long periods of time. The Perki caste, too, has not been an exception to such evolution.
In conclusion, just as the communities of Kapu–Reddy, Balija, Kaivarai, Janappan, Kamma, Velama, Naidu, Chetti, and others form a collective caste group, the Perki are also naturally a part of this same cluster. Their history of transformations and development follows the same pattern, which makes their belonging to this group both natural and evident.