Source: Revenue Department (Gazetteers), Government of Andhra Pradesh
This dynasty was a branch of the Chalukyas of Badami. Pulakesin II, the renowned ruler of Chalukyas conquered Vengi (near Eluru) in A.D.624 and installed his brother Kubja Vishnuvardhana (A.D.624–641) as its ruler. His dynasty, known as the Eastern Chalukyas, ruled for nearly four centuries. Vishnuvardhana extended his dominions up to Srikakulam in the north and Nellore in the south. He was succeeded by his son Jayasimha I (A.D.641–673). Between A.D.641 and A.D.705 some kings, except Jayasimha I and Mangi Yuvaraju, (A.D.681–705) ruled for short duration. Then followed a period of unrest characterised by family feuds and weak rulers. In the meanwhile, the Rashtrakutas of Malkhed ousted Chalukyas of Badami. The weak rulers of Vengi had to meet the challenge of the Rashtrakutas, who overran their kingdom more than once. There was no Eastern Chalukya ruler who could check them until Gunaga Vijayaditya came to power in A.D.848. He also failed to face the Rashtrakutas, and the then Rashtrakuta ruler Amoghavarsha treated him as his ally. After Amoghavarsha’s death, Vijayaditya proclaimed independence. He started on a campaign to the south and achieved some notable success. He ruled for 44 years and passed away in A.D.892. He was succeeded by his brother’s son, Chalukya Bhima (A.D.892–921). Rashtrakutas again attacked the Vengi kingdom during this period but were repulsed effectively by Vengi and came to an understanding with Rashtrakutas and treated them as his allies. They were able to maintain their independence till the Chalukyas of Kalyani in A.D.973 overthrew the Rashtrakutas.
Contemporaries to the Eastern Chalukyas were the Eastern Gangas in the northeast and the Pallavas in the south.
The Eastern Gangas appeared in the political scene towards the close of the 5th century A.D. as rulers of Orissa. The first known ruler of this dynasty was Indravarma (6th century A.D.). He had his capital at Dantapura, but later shifted to Kalinganagara (Mukhalingam in Srikakulam district). The Gangas ruled with their capital in Andhra for nearly five centuries, until it was shifted to Cuttack at the end of the 11th century A.D. The early Eastern Gangas were ruling a small territory in Srikakulam district in the Telugu land.
The Pallava rule, which was earlier eclipsed by the onslaught of the Kalabhras, was revived during the last quarter of the 6th century A.D. by Simhavishnu, a scion of the Pallava ruling family and was firmly established at Kanchi. This new dynasty of the Pallavas is known as the `Greater Pallavas’ or the `Later Pallavas’ dynasty. The earliest Pallava ruler was Virakurcha and the most famous of them was Trilochana Pallava. An inscription noticed at Manchikallu, near Macherla in Guntur district is the earliest epigraphical record of the Pallava family. The entire territory south of the Krishna held sway over by Mahendravarman (A.D.600–630), son of Simhavishnu of the Later Pallavas. From the 7th century A.D. onwards, the Pallavas has to face the expanding Chalukya power. The conflict continued for a long time with varying degrees of success. But the extermination of the Chalukyas of Badami by the Rashtrakutas gave respite to the Pallavas to consolidate their power. The Pallavas continued till the end of the 9th century A.D., when a new power, the Cholas of Tanjore, displaced them and occupied Kanchipuram.
Among the minor Chalukya families that ruled parts of Andhra, those of Vemulavada (presently in Karimnagar district) are the most important. Their rule extended over the present-day Karimnagar and Nizamabad districts. As subordinate rulers loyal to the Rashtrakutas, they ruled with semi-independent status for about two centuries (A.D.755–968). The rule of the Vemulavada Chalukyas coincided with that of the Rashtrakutas. One peculiarity with this family is that it traced its descent from the Sun, while many other Chalukya families considered themselves as of lunar descent.
The Cholas attained the status of a major power in south India under the valiant leadership of Rajaraja I (A.D.985–1016). Two rebel princes of the Eastern Chalukya family sought refuge in his court. Rajaraja I utilised the claim of one of these princes, Saktivarma, as a pretext for intervening in the affairs of Vengi. He was successful in seating Saktivarma on the throne of Vengi and, from that time, the Eastern Chalukyas played a role subservient to the Cholas. But the Telugu country became a cockpit of battles between the Cholas and the Chalukyas of Kalyani who supported a rival claimant to the throne of the Vengi each time. An Eastern Chalukya Prince, Rajendra, occupied the Chola throne in A.D. 1070 under the name of Kulottunga I. Nevertheless, Vijayaditya VII, a cousin of Rajaraja, continued to rule over Vengi till his death in A.D.1076 when the Eastern Chalukya dynasty came to an end.
The Eastern Chalukyas occupied a prominent place in the history of Andhra Pradesh. Though they were originally of Kannada stock, they patronised Telugu and gave fillip to it. Since the time of Gunaga Vijayaditya, inscriptions show Telugu stanzas, culminating in the production of literary works. Later on, in the 11th century under the patronage of the then Eastern Chalukya king, Rajaraja, the great epic, `Mahabharata’ was translated partly by his court poet, Nannaya.
At the time of Chalukya conquest three religions, Buddhism, Jainism and Hinduism, were prevalent. Of these, Buddhism was on the wane. The Buddhist Aramas were transformed into pilgrim centres by the resurgent Hinduism. Jainism lingered on, and an appreciable section of the people paid homage to the Tirthankaras. Hinduism enjoyed the status of a national religion throughout the kingdom. Temples were built which played an important role in the religious life of the people and the temples of Siva at Chalukya Bhimavaram and Draksharama are among them.
The 12th century A.D. was a period of chaos. The Western Chalukyas of Kalyani, who were at first successful in overthrowing the Eastern Chalukyas, were driven out after 17 years by the Imperial Cholas with the help of local chiefs. But the latter did not rule directly and thought it prudent to leave the kingdom to the feudatories themselves in lieu of nominal allegiance. The Velanati Cholas of Tsandavolu (Guntur district) were the foremost among the feudatories. Between A.D.1135 and 1206, several minor dynasties ruled over parts of Andhra Pradesh recognising the authority of the Velanati Cholas nominally. The chiefs of these dynasties fought amongst themselves, and one such struggle among them was the `Palnati Yuddham’.
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The uploading of these videos was only possible due to determined effort by Messers Vanguri Chitten raju and Anil Kumar for painstakingly knocking many doors to collect many such videos from telugu community and putting the together.
Thanks Raju garu and Kumar Garu
Sudhesh
This was a wonderfull, exceptional, one of its kind program.It was very well organized and a great success. I cannot explain how much satisfaction I got by listening to Shri Akkiraju garu, Suddala, Ande sri , Venkanna and the Avadhanam. Hats off to you!!!!
any alailable scholarship for 2nd btech
Can u please post the complete speech.
Thank you.
kalyan garu, this is specifically for folks who are coming out of the 12th grade into undergrad. As such, we do not cover 2nd year undergrads.
Can you please please please post the full video?
ఎందుకో కానీ నాకు ఇదివరకటి వెబ్ పేజీలే బావున్నాయి. ఎందుకంటే, ఏదో ఒక పాత పుస్తకం తిరగవేసున్నట్టూ, ఇంచుమించు తాటాకు పత్రాలు చదువుతూ మన భాష గొప్పతనాన్ని అనుభవిస్తున్న “ఫీలింగ్” వచ్చేది. అమెరికాలో ఇతర సంఘాల వెబ్ సైట్స్ తో పోల్చి చూస్తే, రొటీన్ గా కాకుండా….చాలా గొప్పగా ఉండేది.
ఇప్పుడు కూడా బాగానే ఉంది కానీ, హై టెక్ లాగా, ఈ మధ్యనే హడావుడి ఎక్కువ చేస్తున్నట్టు ఉంది……ఈ సంస్థ అమెరికాలో 32 ఏళ్ళ క్రితం స్థాపించబడిన మొట్ట మొదటి తెలుగు సంస్థలలో ఒకటి అని తెలియడానికి చాలా కష్ట పడితే కానీ తెలియదు. అసలు టైటిల్ లోనే స్థాపితం – 1977 అని ఉంటే బావుంటుందని నేను చాలా సార్లు వాపోయాను. History of TCA పేజీ ఎప్పటిలాగానే చాలా పేలవంగా మూడు వాక్యాలలో ముఫై రెండు సంవత్సరాల చరిత్ర ఏదో మొహమాటానికి, మొక్కుబడిగా ఉంది. ఈ మాట కూడా నేను ఇదివరలో సూచించి, మన సిల్వర్ జూబిలీ మధుర వాణిలో ఉన్న ఒకటవ నెంబరు పేజీ (History of TCA at a Glance) అని కూడా సలహా ఇచ్చాను.
సరే, ఏంచేస్తాం…..మీ దయ, మా ప్రాప్తం….
ఏది ఏమైనా, మీరందరూ ఇంత కష్టపడుతూ ఉంటే, నేను మూల ముక్కు మూసుకుని జపం చేసుకోకుండా సలహాలు ఇవ్వడం నాకే బాగా లేదు.
మీ అందరికీ ధన్యవాదాలు. మిమ్మల్ని చూస్తుంటే నాకు చాలా గర్వంగా ఉంది.
భవదీయుడు,
వంగూరి చిట్టెన్ రాజు
The website is very elegant and userfriendly. I congratulate the TCA team especially the Web Incharge for the job welldone!
I notice “Telugu Velugulu” Blank. Why?
Also why do you write Sumathi Sathakamulu. It is only singular. Also, I notice minor mistakes in the Somathi Sathakam poems.
This is a very good historical log. Great job for those who contributed and also for those who made their contributions visible this way.
Shravan
Please give details of the function. For eg; pooja at what time, cultural programme at what time etc etc. It is easier for people to plan their visit. Thanks.
Hello,
We recently moved from Colorado to Katy Tx.
We are planning to put our duaghter(4 yr old) on telugu Badi. please let us know with the elibility for the program.
Regards,
Venkat Kolluru
When there are more performances, please do the additions before you let the people on the stage.It is very important you encourage group performances and select the songs and dances which potray the culture of Telugu.
Hi,
My name is Kiran Ravuri. I am interested in learning about the telugu community in Houston. I am looking in to relocating. Any information you can provide will be greatly appreciated.
Kiran
516 353 0621
Please send your email to houstontelugubadi@gmail.com so you can get more information.
Shravan
??? ekkada?
Prasad garu, I think IE was having some issue showing the table. I’ve reentered the winners with a different format. Please see if that looks ok now.
Thanks, Rama.
Hi,
We are planning to move to Houston. If you can give me any information regarding the telugu community, safety and school system that would be really helpful for me.
Planning to move. Will I get any help?
Houston has lot of telugu community and also has best school system. Sugar Land in Houston has lot of indian, telugu community and it came 2nd best place to live in usa today survey and has best school system You won’t regret for moving into Houston. But the weather is so humid and hot. I don’t know where you are relocating from. But it is not like california weather. Lot of telugu community, telugu celebrations, and lots ofindian organizations, indian temples etc In one word my kids see more indian culture here than kids in india. If you need any further info you can reach me at 281-277-8145
Congratulations to all the TCA committe and Shravan garu for taking the competitions to the next level. I suggest that some kind of learning material provided for Level 4 for next year competitions. The feedback I got from these kids is that they are little bit lost in what and how to prepare at this level as they don’t have much time to spend on a regular basis.
Please inform our Telugu Members about the SitaRama Kalyanam festival at Meenakshi Temple on March 27th Saturday 10:00 AM.
Thank you
i was wondering if may 30th 2009 was the set deadline for this year’s senior class. did you mean may 30th 2010?
I find it alarming that all of the epics seem to refer to Andhras as having connections to enemies of what were identified as being those on the side of God, e.g., the Pandavas, Krishna, Vishwamitra, and so on. It would suggest an “asthika” (non-Vedic) origin to these ancient peoples. Tamil references to the Andhra peoples refer to them as “Tenangu”, people of the South.
thsis was for last year andi…this year will be announced during summer
Can anyone publish online membership levels, fees and benefits. Some one asked me about free movie every month for the members that I heard from someone, I could not confirm its validity, Please post such information or email to all members.
Thanks
Praveen
Chala utsukata to nadustundi modatlone.. Does it go as fast in future???… vechi chudandi.. leda vegaleka chudandi.. I mean vechi undaleka chudandi.. lol whatever.
I have attended the first three discourses on Lakshmi Vaibhavam, Narayana Vaibhavam and Gajendra Moksham. The discourses touched my heart and spirit. The explanation has almost painted a picture infront of my eyes and felt the whole body vibrating in resonance with Bhakthi on several occasions. No amount of time would be sufficient to here Narayana Vaibhavam especially about Sri Krishna and Sri Rama. I had been blessed by His Holiness Srimannarayana Chinna Jiyar Swamiji few years back with mantropadesam. Ever since that day, my heart and mind experience great happiness (Anandam), eyes well up with tears, whenever I hear such discourses about Srimannarayana and Sri Mahalakshmi. We bow to his Aarthi in Gajendra Moksham to save his devotees. The explanation is so enriching that one can visualize with Narayana jumping of his Pannagadheesa bed and start to run (not walk), his disorderly robes, behind him Sri Mahalakshmi following with looks of Vismayam, Shankam, Chakram, Gadha trying to catch up with him in the background of Pala Samudram and Adi Seshu.
This type of events do charge our souls (like batteries) with life and keep us going to face the intricacies and turbulence of life.
My gratitude goes to Brahmasri Samavedam Shanmukha Sarma garu for bringing this to us, to the organizers (TCA, Hosuton Sahiti Lokam Group and Vanguri Foundation) who made this possible, to the Ashta Lakshmi Temple where we enjoyed the first two days in the divine ambience of Srimannarayana and Specially to Sri Mallik Putcha garu and Sitaram Ayyagari garu for opening their doors and hearts to host the remaining two days of program at their homes. May Srimannarayana and Sri Mahalakshmi bless all organizers and attendees with health and propserity.
Jai Srimannarayana
Balamurali Krishna
Inta manchi programme choodataaniki memu tappakundaa vastaamu. As you said it’s a rare opportunity for ‘ashtaavadhaanam’ lovers.
Thank you for bringing this great scholar to our city.
I like the idea that there is a standardization of Telugu knowledge which is also recognized by an Educational Institution. This is how social change happens where people can go from darkness to light, from untruth to truth, from mortal beings to immortality which is knowledge that is Aksharam.
Thank you
Best Regards
Uma