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Telugu folk literature
It is not easy to trace out the origins of the Telugu folk literature, for that matter any folk literature. It is as difficult as to decide the origin of any language. In other words, one can argue that the origin and existence of any folk literature can be a parallel phenomenon along with that language. Because the folk expressive traditions of any ethnic group are much earlier than the language of that particular ethnic group. Need not say about the developed literature in written tradition. The cave paintings, line drawings found in different archeological sites prove the ability of the creative expressions of prehistoric human beings even before they were not able to speak. The addition of verbal creativity in latter periods has widened the folk expressive tradition in another medium that is verbal folk arts or the folk literature. Therefore, the existence of any folk literature can go back to the time of the given language correspondingly.
==The origins of Telugu folk literature==
This argument can naturally be applied in case of Telugu folk literature too. Telugu is the largest spoken Dravidian language in Earth and spoken in all of Andhra Pradesh parts of other southern states. The history of Telugu goes back as early as to 230 BC to 225 AD,〔Krishnamoorty, B.H.1974:2〕 and the evidence for the existence of Telugu language is available in the ''Natya Shastra'' of the Bharatha People and a better evidence is shown from the inscription of Nandampudi written by none other than the first Telugu poet Nannya goes back to 11th century AD.〔Krishnamoorty, B.H.1974:4〕 The author of ''Samagrandhra Sahityam'' (''The Comprehensive history of Telugu Literature'') Aarudhra has developed a different kind of argument. He says the word "naagabu" is there in an inscription of Amaravati Bouddha Sthupa which was built between 200 BC to 200 AD 〔Arudra 1965:6〕 the suffix of this word 'bu' is a typical Telugu suffix and it can not be there unless the language was considerably developed in spoken form. (He considered the word as a sacred 'mantra' and printed it on the top place of the cover page of his book). More reliable evidences for the existence of Telugu language were shown by him at least from 350 AD. Based on these evidences it is possible to come to a rough idea that the verbal expressive traditions of Telugus may be there even at the beginning of the common era.
An indisputable concrete historical evidence of Telugu folk literature is available in the poetical work the Kumara Sambhava of Nannechoda who belongs to the 11th and 12th centuries. He has mentioned different kinds of songs sung by different folk groups (goudu geetamulu or songs of gouds).〔Mahadeva Sastri, Korada (ed). 1968: 128-130〕 Some more inscriptional evidences for the existence of folk literature are also available in the 6th century AD.〔Ramaraju, B 1968:46-48〕 According to Ramaraju some of the prosodic structures, found in this period, very closely resemble to the metrical order of folk songs of modern times. The evidence may not clearly show a particular song or its existence but one cannot rule out the possible existence of folk literature even before this period as the evidence for the existence of Telugu language was there from much earlier period.
Many traditional Telugu poetical works of earlier and medieval age, taking form the Palkuriki Somanadha’s Basava Purana to the Yakshagana (written works) of Nayaka kings of the 17th century, have mentioned about different performing castes and performing traditions, which were living and moving in the Andhra desa i.e., the present Andhra Pradesh.
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