In literature - especially in Telugu literature—the scope of the word Perika is found to be extensive. Variants such as Perika, Perike, Perka, Perrika, Perriki, Perik, and in compound forms like Perrikatam and Perrika Setti, also contain the word Perika.
Let us examine this in detail—
The first reference to the Perikas is found in the Mahabharatam written in the 11th century by the Ādikavi (first poet) Sri Nannayya Bhatt. It occurs in the context of the Rājasūya Yajna performed by Dharmaraja (Yudhishthira), where, after Nakula’s southern military conquest (Dakshina Digvijaya), it is mentioned that Perikas were employed to bring back wealth loaded on ten thousand camels. This reference appears in the following verse of the Mahabharatam.
“Carrying wealth of ten thousand loads on camels,
the Perikas came—fierce in appearance,
accompanying Nakula’s army,
marching in ranks, shaking the surface of the earth.”
(Bharatam – Sabha Parva 1-268)
Thus, the word “Perika” was first used by Shri Nannayya in the Mahabharata in the context of transportation. Significantly, this Telugu Mahabharata proved to be a boon for the Telugu language. It was from his writings that the foundation stone of Telugu literature was laid. The mention of the word Perika in Merumuni’s writings further highlights the antiquity of this term.
In later times, many eminent poets also praised the Perikas in their compositions. During the period when Kumarasambhavam was written, references to “Perika Edlu” (bullocks of the Perikas) are found, which were used for transporting salt and other goods. In this very context, during the episode of “Dakshadhvaja’s destruction and the flight of the guardians of directions (Dikpalas)”, the mighty ruler Ganadhishwara is also mentioned.
“With loads stacked upon bullock carts, the multitude was thrown into great commotion.
As the carts advanced heavily, a clamorous noise arose,
and among them, the Perikas were busily engaged in arranging and transporting the goods.”
(Kumarasambhavam – 2.71)
It is seen here that even the trade of salt was carried out through the Perika. In those days, merchants who owned more bullocks used them for trade, and each bullock used for trading was marked with a stamp (as a sign of identification). The work of stamping was also done by the Perika, and therefore, those who put the stamp came to be known as Perika as well. This is evident from the following verse in Kumārasambhava.
“The young Brahmachārīs (students) carried bundles of sacred fuel-sticks on their shoulders.
The attendants of the Lord bore the insignia of authority (the stamp of Perika).
Women carried pitchers filled with water. And others bore the ritual materials, each in proper order.”
(Kumārasambhava – 4.16)
In the Basava Purāṇa, in the story of Bhallēśa Mallayya, there is a mention that the Perike Settlu (Perike merchant) would, while setting out for trade, visit the Shiva temple, bow before Lord Shiva, and offer prayers. This reference is found in the following verse.
“Having gone to the temple at Karakaṇṭha,
the Perike Settlu humbly prostrated and prayed with devotion, saying ‘Obeisance to Lord Shiva.’
Making this vow thrice with sincerity,
he returned home and sat peacefully.”
(Basava Purāṇam, Chapter 2, p.37)
In the above verse, it becomes clear that those engaged in trade through the Perika were referred to as Perike Settlu (Perike merchants), and that they were devotees of Shiva.
In another verse of the Basava Purāṇa, it is mentioned that Daggulavva (a goddess), after forgiving a devadāsī who had sought refuge in her, surrendered herself at the feet of Śankaradāsyya and began to pray for the woman’s protection. At that time, without revealing that he recognized her, Śankaradāsyya asked, “Who are you? When did you come?” Then, as a gesture of his generosity, he said: “In return for a simple garland of millet grains you have offered; take instead ten Perikas filled with golden dust.”
In this way, the following verse shows that Śankaradāsyya was regarded as a true protector of the humble and the destitute.
"Even now, as I say this,
they measure and obtain grain in ‘Perika’ measures."
(Basava Purāṇam – p. 266)
From the above verse, it becomes clear that ‘Perika’ was also a unit of measurement.
The Mahābhārata, which was left incomplete by Śrī Nannayya, was completed by the great poet Śrī Tikkana. From the following verse, it is evident that this genius of the thirteenth century also used the word “Perika” in his epic Bhāratam.
“And in the assembly hall too, heaps of gold coins were gathered;
they were weighed and measured in ‘Beruka’ scales and balances;
separately, the festival gifts and offerings were arranged;
the news of enemies being defeated spread everywhere across the earth.”
(Aśvamedha – 157)
From the above reference, it is evident from Tikkana’s usage of the word Perika that during that time Perikas were used for trade. Not only that, but it also appears that even gold was carried in Perikas. In this way, descriptions related to Perika are found in the works of many poets.
In the sixteenth century, in various poems composed at different places, references to the use of the word Perika are also found. Most notably, in Śakuntala Pariṇayam—a transformed and renamed version of the original poem Śṛṅgāra Śākuntalam—the word Perika appears in many places. For example, while narrating the auspicious omens believed to be seen when King Duṣyanta set out for hunting, the poet Pīna Vīrabhadra mentions the inclusion of Perikas among them.
“In the street, dogs barked, alms were brought in the south,
earthen pots filled with offerings were placed down;
inside the house, vessels of ‘Berika’ were made ready for drinks,
the women with ornaments moved about gracefully.”
(Prathamāśvāsam – Verse 132)
Let us see what is said in the Śeṣadharmam, which belongs to the same period.
“The washerwoman’s life rests upon her knees,
On the pounding stone she places the heavy pestle,
On the pounding stone she strikes as though they were her own children,
Thus she moves around, in tune with the song of destiny.”
(Śeṣadharmam 3.119)
In the above verse, while describing the miserable life of old age, it has been compared to the burden of the Perikas (load carriers). It is said that carrying a perika (sack) on the shoulder is as difficult as living through old age. (Life in old age becomes heavy and burdensome.) From this, it is understood that the perika is also heavy (baruvuga – weighty).
In the seventeenth century, Śrī Chakrapuri Raghavacharya composed the Nalacharitra, a poem in the dvipada metre. In it, Damayanti, while wandering in search of Nala, reached the hermitage of a sage in the forest. There, the venerable sage consoled her, calmed the surge of her grief, and narrated her future course of life. Later, as she set out for Subāhūpuram, she mingled with a group. That group consisted of Perikas (the community of load carriers). On seeing her, they asked where she was going all alone. They also inquired, “What is your name? What is the name of your husband?”—as is evident from the following verse.
“Walking along the path in the forest,
Seeing her alone, the Perikas (load carriers),
On beholding Damayanti’s radiant beauty,
Noticed her graceful and proper form and features.”
Nalacharitra (Caturthāśvāsa – p.239)
The travelling merchants inquired after Damayanti’s well-being and took her along with them on their onward journey. During the travel, they reached the bank of a lake, where the merchants halted for rest. This group of travelling merchants was in fact the Perikas’ group. While they were resting, a sudden and terrible calamity befell them. Even in that situation, without abandoning Damayanti, they safely escorted her to the city, as is evident from the following verse.
“After seeing them fall dead, they lifted the corpses,
And in confusion threw them into the bushes;
Drawing out water from the lake with their own hands,
They quenched their thirst by drinking that water;
They rejoiced and delighted in various entertainments,
Sitting together in the shade of the trees;
Each of them, one after the other, narrated their own tales.”
Nalacharitra (Caturthāśvāsa – p.241)
“When night set in, the entire company,
Forgetting themselves, fell asleep like an intoxicated assembly.
Then some demons suddenly sprang forth,
And began attacking the Perikas’ group fiercely.
Some of them were dragged into the hills and swallowed,
Some were seized amid cries, confusion, and uproar,
And thus many had their very lives snatched away.”
Nalacharitra (Caturthāśvāsa – p.241)
In the poem composed by Śrī Pālavekari Kadaripati, there is a reference that even on horseback, perikas (gunny sacks) were carried in those times. In the following verse, a horse is narrating to a fox the misery of the torment it suffers at the hands of its master.
“What shall I tell you further?
Constantly, without rest, amidst blows and lashes,
I am forced to carry heavy Perikas (sacks),
And thus my body has become utterly exhausted through such torture.”
Śukasaptati – Tṛtīya (p.322)
Further in the same poem, while expressing his sorrow, the horse says: this master loads a Perika (gunny sack) on my back, then sits on me himself, and if I do not move forward, I am beaten even more! This very misery can be seen in the following verse.
“The Perika itself is a burden too heavy for me to bear,
Upon that he himself climbs and sits firmly,
If I do not move forward, he strikes me with the whip,
And with both his hands he pulls the reins tight, tormenting me.”
Śuka Saptati – Tṛtīya (p.322)
The word “Perikadārulu” has also been used by many poets in their folk songs. For example:
“Those who went towards the East (Turpūnaka vellinā vāru) became Perikadārulu (load carriers heading east).”
(Jānapada Geyālu Sāndhikācaritra – p.404)
In this way, in literature, many poets and writers have used the word Perika in multiple senses. Even in recent times, the word Perika is frequently found in folk songs. The word occurs in various contexts in literature — sometimes referring to a community (caste), sometimes as a unit of measure, sometimes for transport, sometimes for sitting, at times as an adjective, sometimes as an auspicious omen, and sometimes even as a directional indicator.
The word Perika in Vijnāna Sarvasva:
In the treatise Vijnāna Sarvasva, under the references Peruka and Perike, several derivative forms of the word are discussed. The gunny sacks used for transporting trade goods were called Perika. The characteristic of these Perikas (gunny sacks) was that one sack was placed on one side of the bullock and another on the opposite side, with an opening in the middle. Because of this construction, it became convenient to carry them on the backs of bullocks, donkeys, or other animals. In this way, the merchants who traded using Perikas formed a distinct group, and later, these people came to be identified as belonging to the Perika caste itself.
“Merchants used to carry their goods in gunny sacks (Perikas) loaded on the backs of bullocks, horses, camels, goats, or donkeys. For this purpose, the backs of these animals were used to transport such goods…”
The use of gunny sacks was prevalent, and those who used them were referred to as Perika — as mentioned in the treatise Telugu Vijnāna Sarvasvamu.
(Vijnānasarvasvamu – Chapter 3 – p.523)
The word Perika in various dictionaries:
In different dictionaries, the word Perika appears in the forms Perika, Perike, Perka, Perska, etc., and also as compound words such as Perikesetti, Perikatam, Parrikatam, and others. Its other synonymous meanings are given as follows:
“Perika or Perike means a tent or canopy (in Telugu it is called Bidāru). A community of merchants who live together (in one camp) and settle at the same place (Jānōshāvar) is called Perika. Similarly, Perrika, Perink, Perruka refer to a sack or gunny bag carried by bullocks.”
( as mentioned in Āndhranāma Sarvasvamu Akṣarakośa (Part II, p.146).)
Perka means Bhāraga (load):
Such a meaning has been given. Bhāragaḥ refers to something heavy, weighty, or of equal weight on both sides, like a balance. From this, it follows that Perrika means a gunny sack (bundle of gunny bags) placed on both sides of a horse or bullock for carrying grains and other goods. This is mentioned in the dictionary Āndhra Śabdaratnākaram (Chapter 2, p.1089).
The same meaning is also found in the reprinted edition (1881) of Śabdaratnākaram on page 516. The same idea appears as well in Sūryanārāyaṇa’s Āndhra Śabdakośa. See: “The word Perrika means a balance weight (Tulābhārī), that is, equal weights on both sides. From this, the meaning of the word Perrika is a gunny sack (bundle of gunny bags) placed equally on both sides of the back of a bullock or horse for carrying goods.”
(Sūryanārāyaṇa Āndhra Śabdakośa – p.578)
In the Dravidian Etymological Dictionary, the following meanings of the word Perika are given–
‘Perika means …
‘Perika means …
‘Peruka means
(Dravidian Etymological Dictionary – p.294)
‘Perika, Perike means: “ইন চালের ভুথ জাপার হলো নিয়া”’
(Brown’s Telugu–English Dictionary – p.690)
“The word Perika means a gunny sack (bundle of gunny bags) used for carrying goods on the back of a bullock.” — This meaning is given in Śabdārtha Chandrikā (p.896).
The same meaning is also found in Āndhradīpikā (p.520).
In Vidyārthi Kalpataru, it is stated: “Perika means a balance-load (Bhāragaḥ), i.e., a gunny sack (bundle of gunny bags).” (Vidyārthi Kalpataru – p.584)
In Āndhra Padakośam, the meaning of Perika is given as “a sack filled with grain.” (Āndhra Padakośam – p.279)
In Āndhra Vāchaspatyam, it is noted: “Perika refers to words denoting lineage or clan such as Ankiyamu, Adēmu, Andiyamu.” (Āndhra Vāchaspatyam – 2nd edition – p.267)
Even in government reports, the word Perika is found.
In the census reports of 1891 and 1901 it is mentioned: “Pairika means … (caste/community names written in Telugu script, referring to occupational groups).”
Perikesetti: “Those who conducted trade by placing goods in gunny sacks (Perikas) were called Perikasetlu (Perika Shettis).” — as stated in Telugu Vijnāna Sarvasvamu (3rd Edition, p.523).