Bhāma vinu śrīmadāndhra bhūbhāgamaneḍu
tāra hārambunaku sompu danaruchunna
madhyamaṇi chandamuna mahāmahimadālche
bhūri vibhavambu bejavāḍa puravarambu.
Krottabiyyamu kāyagūra lobbaṭlu saidampu būrelu pan̄chadāra tolalu
vaḍalu nallambu mīgaḍala tiyyani pergu kam’mani sirivālu gasagasālu
chiṟusen’gapappunu taṟachu vīḍyambulu kambaḷlu nambaḷlu kan̄chukamulu
iṅguva jilakaṟṟa nenasina miriyambu man̄chivāsana neyyi māṭa durusu
taṟachu raṇaśīlamoppu, gandhākṣitamulu
nanda mimpondu śikhalu, noyyāri naḍalu
kaligi kāntalu puruṣulu kalasi sirula
chelam̐gu nayyāndhradēśambu cheluvu gān̄che”
AjjarapuPerayyaLingakavi, a gifted poet from Ajjaram—a village near Tanuku in the West Godavari district of Andhra Pradesh, renowned for its brass vessel craft—authored the poetic work OdayanambiVilasamu. He enjoyed the patronage of the Odhra-Gajapati rulers and was a disciple of the Shaivite poet EvatūriPedaRamanatha.
Perayya’s literary legacy is enriched by his vivid descriptions of Bejawada (modern-day Vijayawada), which he poetically likens to the central gem in the starry garland that is the sacred land of Andhra. His verses offer a rare and insightful glimpse into the food habits and culinary culture of the coastal people during the reign of the Orissa Gajapatis (1489–1563). These evocative lines were later quoted by the scholar VeturiPrabhakaraShastri in hisVyasa Manjari.
Perayya also had distinguished literary lineage—he was the grandson-in-law of the revered poet BammeraPothana. Pothana’s grandson, Keesanna (honored with the title “ProudhaSaraswati”), gave his daughter in marriage to Perayya. Keesanna himself was closely related to the Mallakavis, and his literary circle connected deeply with the Telugu poetic tradition.
Perayya’s poetic portrait of Bejawada was likely composed during a period of intense political turmoil, when the region was repeatedly contested in a protracted 50-year conflict over Kondapalli Fort. The fort passed hands from the Bahmani Sultans to the Gajapati ruler Prataparudra Deva, then to QuliQutb-ul-Mulk (founder of the QutbShahi dynasty of Golconda), back to the Gajapatis, and later to Krishnadevaraya of Vijayanagara, before falling again to the Golconda Sultans. Situated at the crossroads of these power struggles, Bejawada became a backdrop of both conflict and cultural continuity—reflected poignantly in Perayya’s verses.
- Krottabiyyamukāyagūra: White rice and fresh vegetables were abundant in the region. People ate heartily. The rice and vegetable markets thrived.
- Bobbatlu:Bejawada’sbobbatlu were famed in those days. The fact that Srinathaalso mentions people bringing payasam and sweet fritters from village markets indicates that a vibrant sweets trade existed.
- Saidampubūrelu: While rice flour fritters were considered heavy, people preferred wheat flour fritters. Bejawada’s fame for boorelumade with wheat was such that their mention instantly evoked the town.
- pan̄chadāratolalu: Distinct from honey confections, these included molded sugar figurines like lemons or jackfruits, hardened with syrup and enjoyed by children. They were known as panchadarachilakalu,ornimmatolalu.
- vaḍalunallambu: These spicy vadas with ginger were readily available in Bejawada.
- mīgaḍalatiyyanipergu: Thick-set curd with clotted cream was well-known. The milk and curd trade must have been strong.
- sirivālu: A sweet drink like lassi or “shikarini”, made from curd, green camphor, a dash of milk, pepper powder, and sugar. Served in glasses with a butter topping. An Ayurvedic text (Bhavaprakasha) attributes its invention to Bhima. BejawadaLassiseems to have had a reputation in those days.
- Gasagasālu,chiṟusen’gapappunu: These ingredients were widely available. Even today, Vijayawada’s Pappula Bazaar is known as an ancient pulse and grain market.
- taṟachuvīḍyambulu (Frequent betel chewing): People chewed betel leaves regularly, perhaps making Bejawada’s betel trade as famous as Banaras pan!
- kambaḷlunambaḷlukan̄chukamulu: Blankets (kamballu), perfumed goods (amballu), and jackets like Nehru coats (kanchukamulu) were common. Srinatha refers to a “Mahakoorpaasam” (full Coat), indicating fashionable attire. Bejawada’s men likely wore such jackets over dhotis.
- iṅguvajilakaṟṟanenasinamiriyambu: A kind of “garam masala” powder made from asafoetida, cumin, pepper, and salt. Chilis were not yet known to Telugu people during this period. This Bejawada’s masala powders must have been in high demand and exported commercially.
- man̄chivāsananeyyi: The city was also known for its aromatic ghee.
- māṭadurusu: The people were said to be blunt in their speech—not as soft as the ghee they produced.
- taṟachuraṇaśīlamoppu: Battle-ready nature:Bejawada’s people were ever-prepared for war, hardened by years of conflict.
- gandhākṣitamulunandamimponduśikhalu, All men were said to sport a shikha (tuft of hair, a sacred hair style) on top of their head, adorned with fragrant sandal paste.
- noyyārinaḍalukaligikāntalupuruṣulukalasisirulachelam̐gu:Men and women lived in prosperity, mingling with elegance and self-assurance.
A Mirror to the Past: Perayya’s Vision of Bejawada
AjjarapuPerayyaLingakavi’s poetic portrayal of Bejawada, through vivid descriptions of its. His verses celebrate the beauty, charm, and abundance of the region, capturing the unique character of Bejawada as a commercial and cultural hub during the reign of the Orissa Gajapatis.
In his poetic vision, the rich culinary heritage of Coastal Andhra, in particular Bezwada, is intricately woven into the fabric of the region’s social, economic, and cultural life, food culture, markets, and people, offers an invaluable snapshot of life in the city 450 years ago.
Perayya’s work not only immortalizes the flavors and customs of his time but also provides a timeless connection to the culinary roots of one of Andhra Pradesh’s most storied cities.
– Dr Purnachand GV
