Eastern Chalukyas of Vengi

624 AD -1189 AD : Eastern Chalukyas of Vengi

Capitals : Pistapuram, Vengi, Rajamahendravaram

Religion : Hinduism

Languages : Telugu, Kannada, Sanskrit

Mudigonda Chalukyas are the vassals ruling in Mudigonda in current Khammam district and Koravi in Mahabubabad district of Telangana.

The Chalukyas of Vengi branched off from the Chalukyas of Badami. The Badami ruler Pulakeshin II (610–642 CE) conquered the Vengi region in eastern Deccan, after defeating the remnants of the Vishnukundina dynasty. He appointed his brother Kubja Vishnuvardhana the governor of this newly acquired territory in 624 A.D

624 - 641 AD : Kubja Vishnuvardhana I

641 - 673 AD : Jayasimha I 

673 AD, seven days : Indra Bhattaraka

673 - 682 AD - Vishnuvardhana II

682 - 706 AD : Mangi Yuvaraja

706 - 718 AD : Jayasimha II

718 - 719 AD, six months : Kokkili 

719 - 755 AD : Vishnuvardhana III

755 - 772 AD : Vijayaditya I Bhattaraka

The Alluvalu Grant of Vijayaditya I
The find spot of the inscription is not known. It is now deposited in the State Museum, Hyderabad
Palli-nandu-vishaya, in which the gift village Alluvalu and its boundaries Chuvikandhi, Juvikalu, Chintapali, and Muparu are situated, is roughly identical with the present Palnad taluk of the Guntur district. There are two villages in the Palnad taluk named Chintapalli and Zukallu. It is not possible to state whether these are adjacent, and if so they are identical with Chintapali and Juvikalu mentioned in the inscription respectively. The situation neither of the gift village Alluvalu, nor the other two boundary villages Chuvi -kandhi and Muparu is known. Paranthuru, the residence of the donee Golasarman is probably identical with Parachuru in the Bapatla taluk.

772 - 808 AD : Vishnuvardhana IV Vishnuraja

808 - 847 AD : Vijayaditya II

Varppomgu Plates of Vijayaditya II
These plates were discovered in the village of Maddar in the Madira taluk of the Khammam district, and are now deposited in the State Museum, Hyderabad. 

The seal is quite interesting. The image of the boar, the lanchhana of the Eastern Chalukyas and other emblems of the royal insignia usually found on the seals of the copper- plate records, do not find a place here. On the upper part of the seal is an engraved emblem of the crescent moon with a knob on either side and a lotus with open petals at the bottom. In between the two right in the middle of the seal is embossed the Eastern Chalukya sign manual Tribhuvanam Kusa. The crescent is probably intended to indicate the affiliation of the E. Chalukya family to the lunar race.

The language of the inscription is Sanskrit.  The inscription records that, the Eastern Chalukya king Samasta-bhuvanasraya Sri Vijayaditya Maharajadhiraja Paramesvara Bhatara, dear son of Sarva-lokesraya Sri Vishnuvardhana Maharaja and grandson of Sri Vijayaditya Maharaja, on the occasion of a lunar eclipse (Chandra-grahana) in the temple Trikoteswara, granted to the brahmana Chandasarman Chaturvedi, son of Potasarman, and grandson of Reva Sarman of Kasyapa- gotra, and a resident of Intupurevu the village of Varppomgu in the Pishtapura -vishaya, Vijayaditya, the donor of this grant is the second Eastern Chalukya king of that name, usually referred in the inscriptions of his successors as Narendramrigaraja or the lion to the deer viz., the enemy kings. The title maharajadhiraja, paramesvara and bhatara and the statement samasta-samantachakra chakravarti-lakshan=opatah seem to indicate that he was a paramount sovereign who aspired to the status of an emperor, the overlord of a circle of a feudatory chiefs. Nothing is, however, said of his achievements, although his reign as can be seen from the other, recorded in this collection, was quite eventful. The donee Chandasarman was a chatur-Vedi, a scholar proficient in the four Vedas; but his ancestors appear to be ordinary brahmanas without any distinction.

847 - 849 AD : Kali Vishnuvardhana V

849 - 892 AD : Gunaga Vijayaditya III with his two brothers : Yuvaraja Vikramaditya I and Yuddhamalla I

892 - 921 AD : Bhima I Dronarjuna

921 AD, six months : Vijayaditya IV Kollabiganda

921 - 927 AD : Amma I Vishnuvardhana VI

927 AD, fifteen days : Vijayaditya V Beta

927 AD, one month : Tadapa

927 - 928 AD, eleven months : Vikramaditya II

928 - 929 AD, eight months : Bhima II

929 - 935 AD : Yuddhamalla II

935 - 947 AD : Bhima III Vishnuvardhana VII

947 - 970 AD : Amma II Vijayaditya VI

970 - 973 AD : Danarnava

973 - 999 AD : Jata Choda Bhima (usurp.)

999 - 1011 AD : Shaktivarman I Chalukyacandra

1011 - 1018 AD : Vimaladitya

1018 - 1061 AD : Rajaraja Narendra I Vishnuvardhana VIII 

1061 - 1063 AD : Shaktivarman II

1063 - 1068 AD, 1072–1075 AD : Vijayaditya VII

1075 - 1079 AD : Rajaraja II

1079 -1102 AD : Virachola Vishnuvardhana IX

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Pudur

The village Pudur is located in Gadwal Mandal of Jogulamba Gadwal District in the State of Telangana in India.

Pudur was part of Kandurnadu and later Gadwal Samsthan and now part of Jogulamba Gadwal district, Telangana State and called Pundur or Punduru in olden times.

1048 AD : Telugu Cholas played a significant part in the Chola-Chalukya wars during the reign of Somesvara I and it was their territory that formed the battlefield. Sometime before A.D. 1048 the 30th year of Rajadhiraja, there was a battle between the Cholas and the Chalukyas on the Vengi-Karnataka border. The record mentions that Chakravarti Vikramanaranan took an active part in the battle at Pundur, called the 'Katakama-nagar (the great capital city) on the banks of the Perar (big river) by persuading his huge army to attack Ahavamalla. In the battle that ensued, it is stated, the two younger brothers of Niduvadi Telunga Vichhayyan, Silai Kaivattarajan, Akkappayyan, Pidaikal Cholan, Kondaiya-rajan, Kunisil Munjan, Dandanayakan Dananjayan, Vira Martandran, Vagai Vichchayyan, and his mother and son were all made captives (6 of 1890, SII. IV-329).

1089 AD : Mahamandalesvara Vallabarasa
1089 AD : This Pūndur is situated in the Jogulamba Gadwal district and in A.D. 1089 (C.V. Prabhava, Telangana Ins. No. cha.28) we find a record of Chalukya Vikramaditya VI, mentioning a subordinate called Mahamandalesvara Vallabarasa, granting lands. The Perar is identified with the river Krishna by Sri C.R.K. Charlu (Dept. of Epigraphy, Madras), (the Kannada Inscriptions of Kopbal p.5 Hyderabad Archaeological series).

The records of the 33rd year (A.D. 1050-51) of Rajadhiraja (E.C. IX Dv. 76, S.I.I. VII 1046-1048) mentions his victory, again at Pundur, over "Niduval Vichchayyan'. No doubt this Niduvadi and Niduval Telunga Vichchayyan are identical (probably the Niḍugal Chōlas are meant). Pidaikai Chōla is suggestive of the Cholas of Pedakallu.

There are three localities of interest in this place the Kesavaswami temple, the shrine known as the Mallikarjuna gudi and most important of all, the temple of Virabhadra. 

The Kesava temple is situated in a small compound towards the North-Eastern end of the village and looks comparitvely recent. It consists of a rectangular pillared and the main shrine behind it. One notable feature is that this temple has no Sikhara at the top but has instead a low parapet wall around. The deity in this temple is mentioned frequently in the Telugu literature of the 15th and 16th centuries produced under the patronage of the rulers of Gadwal.

About two furlongs to the North of this temple is a low mud-wall about 8 feet thick, encircling the village

the railway station. A little farther is a small shrine known as Mallikarjuna gudi. The most important of the antiquities of this shrine are a number of broken sculptures laid against a wall to the right side of the gudi. Among them are to be found the idols of a female and a male deity, a Jina sitting in the dhydna posture with a seven-hooded cobra above his head, a broken Jina figure exquisitely carved and a third Jina image without the cobra-hood above the head. There are besides, the images of dwarapdlakas and Ndgis in plenty. 

About two are three fur- longs away from this place is the Virabhadra temple which is the centre of our interest at Pudur. The temple consists of an entrance porch, a small pillared hall and the main shrine behind it. Above this structure is a stepped conical sikharci with an inverted kalasa at the top. The main shrine contains a Sivalinga while to the Southern wall of the hall is set up an image of Virabhadra. 

To the North of this temple is a small shrine containing a slab on which is carved in relief a figure with folded hands and the tail curving above the head, resembling the figure of Hanuman. 

Parallel to these structures and to the further North is a choultry of recent construction, with a Northern wing. A mud-wall recently built starts before the entrance to the Virabhadra temple and joins the Eastern wall of the choultry. This wall and the exterior of the Western wdll of the choultry are important from the sculptural point of view. Being recent erections they contain a number of beautifully sculptured slabs and beams. Below is a list of some of the important slabs built into the former.

1. Four figures of Nagis each with a sword and a shield in the hand. 
2. A man and a woman on horseback below a seated Jina figure with a woman holding chamara on either side.
3. Two men on horseback one piercing the other.
4. A seated Jina with two warriors fighting with swords below
5. Many slabs with single and many-hooded cobras.

On the exterior of the Western wall of the choultry are found the following sculptures

1. The cross-beam of a doorway with Qajalakshmi in the centre,
2. Another beam containing Siva in the dancing posture,
3. A pillar on which are carved in relief the scenes of Rama and Sita going to the forest and Rama cutting the nose of Surpariakha
4. A peculiar slab containing a Jina with chamara-bearers on either side and a Linga on a pedastal in the first row; a horseman below the Jina fighting with a sword and an infantry man piercing the former's horse with a spear, in the second row; a man in the falling posture and below him a dead body, both in the centre of the slab below the second row

Besides the temples and sculptures described above, Pudur contains no less than six inscriptions which belong to three successive centuries, and throw much light on the religious history of this part of the country during early medieval times.

1088 AD : Hallakarasa

On a slab by the road side near the Mallikarjuna gudi, a canarese inscription dated 12th year of the Chalukyavikrama era, recordsthat in the time of Tribhuvanamalla his subordinate Pundura Hallakarasa made several gifts of land in and round Pudur to his guru Kanakasena- bhattaraka of the Pallavajinalaya, which belonged to the Dravila samgha. 

Mahamandalesvara Rajasekhara
A canarese fragment on a broken slab in the road very near the above which chief with the usual dynastic titles. This vikrama era though the actual figure is mentions Mahamandalesvara Rajasekhara a telugu choda chief 

In the Kesavasvami temple a workout record of chieftain who calls himself Kandura-pura-vara-dhisvara

On the cross-beam bearing Gajalakhmi, carved in the upper and lower margins are “Sri Poravana gavunda madisida” and Svasti Saka-varisa Sarvajit Samvatsara

On a pillar in the interior of the Northern wing of the choultry and 'half built into the wall is a Telugu record on which the words and are prominent Prajapathi Samvatsara Jagadala

Towards the Southern end of the village on a slab near the Hanuman shrine, is a long canarese inscription dated Chalukya Vikrama Era 13 which registers a gift of Pundura Hallakarasa.

These inscriptions reveals many interesting facts. The Sanskrit verse tells us that the ancient name of Pudur was Pundurapura and that it had a fortress. Evidently the low mud wall to the North of the Kesava temple to which we have already referred formed part of the ancient fortress of Pudur. At the beginning of inscription No. i there is a figure of a Jina sitting in dhyana posture. The inscription records a gift to the Pallavajinalaya whose prosperity is hailed in the first two lines thereof. The second and third sides of the record are descriptions of the temple which the Sanskrit verse tells us, was situated in a beautiful mango grove. 

Pudur seems to have been ruled over by Hallakarasa in the last quarter of the 12th century. Later on probably the Telugu cholas held this place as inscription no. 2 above indicates. The letters in inscription No, are distinctly Telugu characters of the early 13th century and resemble those of the Kakatiya inscriptions. The occurence of the word "Jagadala’" and the mention of the erection of a Siva temple in the visible part of this record afford the clue for determining the date of this inscription. JagadaJa a subordinate of Kakatiya Ganapatideva appears in the Pakhal inscription. Further the reign of that monarch also witnessed a strong Saivite reaction against the Jainas. Hence I would ascribe this inscription to Jagadala a general of Ganapatideva and assign it to the cyclic year Prajapati ’corresponding to 1211A. D. This fragment indicates how Pudur became a part of the Kakatiya empire and a Saivite centre. 

In the Kesavasvami temple a worn out record of a chieftain Rajasekhara a Telugu Chola gives us the political history of Pudur in subsequent times. The “Yatha- sldk-tatparya-Raraayapamu’ dedicated to Raja China Somabhupal of Gadwal mentions that about the middle of the 17th century a certain Virareddi was the ruler of Pudur and that his only daughter Bakkamma was married to Raja Peda Somabhupal the Nadagaud of leeza. Later this chieftain founded the fortress of Gadwal and transferred his head quarters to it. Since then Pudur formed part of the Gadwal sainasthan. Continued neglect reduced the fort and other fortifications into ruins. Only the mud-wall remains today as the pitiable survivor of the past glory of Pudur.

In Telangana both Jainism and Brahminism flourished without any hitch till the close of the nth century. With the advent of Virasaiva in the middle of the next century the situation changed. A strong movement of merciless persecution was started by the Vira Saivas against the Jainas. Telugu and Kanarese literatures of this period contain harrowing tales of the wholesale destruction of the Jainas, their books and temples. This wave of destruction swept the nooks and corners of the Western Chalukyan empire. The Jaina settlement at Pudur also seems to have suffered in this connection. But for the images of Virabhadra and the linga in the main shrine, the Virabhadra temple is a compact little Jaina shrine.

 Of the broken sculptures in the Mallikarjuna gudi the male and the female deity and the Jina figure with the cobra-hood above its head may be taken to constitute a triad representing ParSvanatha and his attendant Yaksha and Yakshipi. I believe that the Virabhadra temple of today enshrined this triad besides a number of allied deities and went by the name of “Sri Pallava Jinalaya’’ in the 12th century as inscription No. i mentioned in this paper would indicate. It is likely that in the middle of the 13th century, when Pudur was conquered by the Kakatiyas, the champions of Saivism, set in the reaction against the local Jainas. Sculpture on the exterior of the Western wall of the choultry is symbolic of this reaction. The representation of a Jina over one and of a Lingaover another of the two fighters on this slab indicates that of these two warriors each championed one of the two rival faiths and fought out the issue. The result, as the presence of the Saivite idols in what was origi" nally a Jaina temple would indicate, was victory to the 6aivas* As a further consequence of the victory, the Saivas must have set up many temples here of their own type. Probably the cross-beam contain- ing the image of ^iva in the dancing posture adorned one of the main temples of the Saivas. On questioning the old men of the place, I came to know that all the sculptured pieces in the Virabhadra temple were recovered from the ground while ploughing or sinking wells. It is likely therefore that the neighbourhood of the temple contains many temples and inscriptions in its bosom.

Thus Pudur and its antiquities are of very great interest to the archaeologist and the student of history. In the broken sculptures andthe half-buried inscriptions of this place we find the echos of the general progress of the political and religious history of the Deccan.

THE ANTIQUITIES OF PUDUR* M. RAMA RAO, M. A., B, Kd.

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Raja Narsa Goud

Raja Narsa Goud (1866-1948) was a philanthropist known for his significant contributions to charities, especially those caring for people with leprosy. Raja Narsa Goud paid for the construction of the first water tank in Nizamabad and for further plumbing works with Cheelam Janakibai, head of Sirnapalli. 

Goud accepted the title of Raja, bestowed by Mir Osman Ali Khan. 

King George V gave a medal to Goud during a 1930 visit, in recognition of his service to his community. 

The legendary fame of the late Raja Narsagoud of Nizamabad as a friend of the poor was such that people inneed would land up in front of his house seeking him out even 30 years after his death. Narsagoud became alegend in his lifetime and itinerant bards who had composed and sang songs in his praise, citing his innumerable good deeds and sang them in village after village, had spread far and wide, even beyond Hyderabad State, his name.

Narsagoud was one of the richest men of the then princely state of Hyderabad, Deccan. He was one of the three leading excise contractors in the Hyderabad Dominion with business interests in Karimnagar, Nizamabad and Adilabad districts. His fame as a friend of the poor and as a giver was not just limited to Hyderabad but spread as far as Benaras. According to a well-know story, the then Rani of Sirnapalli, JanakiBai went in a special train to Benaras with a huge entourage. As the story goes, when awed on lookerswanted to know who this VIP was, the answer they got was “Rani of Sirnapalli.” But where is Sirnapalli, the onlookers asked. The answer came : In Narsa Goud’s Nizamabad! Narsagoud’s business office in PeddaBazar of Mancherial in Adilabad district, was as big and as busy as a Tehsil Office, according to an old-time resident of Mancherial, Jaganmohan Reddy.

Born in 1866 in Nizamabad district, Narsagoud was the youngest of three children. While his elder brothers, Ramagoud and Lakshmagoud managed the excise business of the family and were constantly on the move, Narsagoud managed the administration and finances of the business, based in Nizamabad town. The triostrengthened the family’s considerable fortunes vastly, making them one of the wealthiest in the state.

Narsagoud not only had a highly developed business sense but was driven by a passion to contribute tosociety. He made no distinction of religion and caste when he gave. He generously donated for theconstruction of temples, masjids and dargahs. He built homes or dharamsalas for the poor and ‘satrams’ forBrahmins, among others in Kotgalli and another in Kantheshwar in the town. When a Christian priest inPeddapalli, now in Karimnagar district, brought to his notice that he had no dwelling, Narsa Goud promptlygot a house built for him. Such was his social concern that Narsa Goud had wells dug every few km on theroad from Nizamabad to Mancharial for the benefit of travellers. He set up homes for the homeless in Vimrivillage and in Kantheshwar. Every year, before the onset of winter he would distribute a pair of chappals anda ‘gongali’ or blanket to the poor to keep them warm. During summer, he would organise mass feeding ofpoor with ‘ambali’ or porridge and jaggery ‘pakam’ to fight the searing heat.

The Kantheshwar and Pahadi Dargahs in Nizamabad were constructed by him. As a great worshipper of LordShiva, Narsagoud retrieved and re-constructed the ancient Shiva temple of Kantheshwar in Nizamabad andconstructed the Shambhuni Gudi in Nizambad and the Shiva temple at Sarangapur, among others. Hedonated large sums of money to the Mecca Masjid and had the Gurudwara for Sikhs constructed inNizamabad.

Impressed by the work of Dr. Isabel Kerr, a missionary of the Methodist Church, among lepers in the villages of Nizamabad from 1907 onwards, he supported the idea of a permanent treatment centre for them and donated 60 acres of land at Dichpally and an unspecified amount to set it up. The Leper Home was started in1915 which was later converted into a hospital and rechristened as Victoria Hospital in 1928. Narsagoud canbe thus credited with enabling the setting up of one of the earliest leprosy treatment centres in India. Narsagoud was also responsible for the setting up of the district’s first ever maternity hospital or Jajgikhana, as it was then called. He had the building constructed and handed it over to the government to run it. Whenthe district administration could not find funds to introduce piped water supply in Nizamabad town, it turned toNarsa Goud who funded it.

Narsagoud was a great believer in education and nursed talent in the poor by financing the education of bright youngsters. Those whom he supported belonged to all castes and they went on to become topengineers, judges and even an MP in Lok Sabha. He was responsible for starting the first girls school inNizamabad. He donated the building for it. Narsagoud was the founder of the Goud Hostel in Hyderabadwhere the young boys of the community were given free board and lodge as they studied. He regularly visitedthe hostel and took care of the special needs of the hostellers. Every Christmas, Narsagoud would distributeclothes and other essentials to the inmates of the Dichpalli Leprosy Hospital. In the 1930’s, Narsagoud hosted the Andhra Maha Sabha Conference in Nizamabad.

A unique characteristic of Narsagoud was that he did not believe in having any record of his contribution tothe society. So much so when his only son Ramagoud installed a plaque without his father’s knowledge, inthe Maternity Hospital stating it was constructed by Narsagoud, the latter had the plaque removed when hecame to know about it. He however gracefully accepted the title of “Raja” bestowed on him by “His ExaltedHighness,” Fath Jang Nawab Mir Osman Ali Khan Asif Jah, VII Nizam of Hyderabad State in recognition ofhis contribution to society and especially to improve the quality of life of the poor. Such was Narsagoud’sstanding with “His Exalted Highness” The Nizam of Hyderabad that he was allowed the privilege of sittingnext to him.

Narsagoud encouraged his son Ramagoud’s entrepreneurial zeal who introduced the silent film to Nizamabad and later, the talkies, too. Ramagoud set up Nizamabad district’s first-ever rice and oil mill and Narsagoud later on financed the secondrice and oil mill of the district, set up by Ranga Reddy in Bodhan.

Raja Narsa Goud died on 4 April 1948 at the age of 82. His death occurred during the Standstill Agreement when Razakars paramilitaries were active. Goud's family were nervous of taking his body to the crematorium for fear of encountering violence, but Muslims that they met along the way helped to carry Narsa Goud's body with them, in respect for Goud's support of people of different castes and creeds.

Muslim men from almost every house thus helped the passage of body on its final journey, with love, respectand dignity. The homage paid by the Muslims to Narsagoud was perhaps the most touching and anappropriate recognition of his contribution to humanity. Narsagoud, both in his lifetime and in his death, showed that ties of love and respect were more enduring than those of hate. As a Muslim poet wrote in his honour, Hyderabad State did not have a more generous man than Narsagoud and that his generositysurpassed even that of Hatim Tai, the legendary Arab king whose name is synonymous with wisdom, courage, generosity and selflessness.

https://en-academic.com/dic.nsf/enwiki/7171070

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Balmuri Kondal Rayudu

Balmuri Kondal Rayudu and his acolyte/lieutenant Bhogam Sani had been from Manal fort in Karimnagar where they lived between AD 1690 and 1720, ultimately ruling surrounding regions for around 27 years. 

They had been resentful of the Mughal empire’s rule and had declared a war against Aurangzeb, who was alive till 1707, and even captured several forts, such as Induru Fort in Nizamabad, from the empire’s control. Belonging to the Velama community, they had wished to protect the local culture and traditions and were afraid that Muslim rule would jeopardise it.

They ruled these areas up until, in 1720, they were defeated by the Nizam, who had declared independence from the Mughal empire, in Pallikonda near present-day Bheemghal town. They had lost their lives and their ‘tale of sacrifice’ has been a part of oral tradition in the area ever since.

After the two men passed away, their bravery went on to inspire other rulers in nearby areas. Seelam Janaki Bai, the only woman ruler of the Sirnapally dynasty in Nizamabad, installed idols of these leaders in her fort. Since then, Rayudu and Sani became inspirational figures with a demigod status.

Centuries passed but the two men remained revered as minor deities. However, things changed in 1953 when Nizamabad town was battered by floods and plagues of Cholera. The town’s people got together and formed a committee consisting of people from all castes. They called it the Sarvasamaj Committee.

They decided to pray to the nine gods of the town and added two more - Balmuri Kondal Rayudu and Bhogam Sani. The committee overlooks the Urapandaga festival in which the idols of these gods, which are freshly made each year, are prayed to. Thriveni revealed these details at a programme held by the Sarvasamaj Committee on Sunday during the Urapandaga celebrations.

https://www.newindianexpress.com/states/telangana/2018/jul/31/how-nizamabad-people-turned-two-men-into-gods-1850983.html

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Haihaya Chiefs

Heheya Kingdom (also known as Haihaya, Haiheya, Heiheya, etc.) is one of the kingdoms ruled by Chandravanshi (Yadava) kings in central and western India. The Puranas style the Haihayas as the first ruling dynasty of Avanti.

Mahishmati was an ancient city and the capital of Haihayas in the present-day central India on the banks of Narmada River, although its exact location is uncertain. 

A number of early medieval dynasties, which include the Kalachuris and the Mushakavamsha Mushika Kingdom of Kerala, claimed their descent from the Haihayas.

Kartavirya Arjuna

Niladhwaja in Mahismati

Suradeva of Ratanpur conquered Telingana

Haihayas were subdued in the seventh century by Vinayaditya, the Western Chalukya king Vinayaditya, and Mahishmati was incorporated in his kingdom. The Haihaya chiefs then served as governors under the Chalukyas.

Aralu Branch(Sedam, Chitpur in Kalaburagi district in Karnataka)

Aralu 300 region

Chanda, Nimba, Allapuli, Chanda bhupalaka II, Ayyana, Muvadi ganda, Revarasa

1038 AD  - 1054 AD: Revarasa

Wife : Maliyabbarasi

1042 AD : One of them , belonging to Yewur and dated 1042 , states that he was the subordinate of Jayasimha II and that he was the son of Chanda .

24 Dec 1054 AD : Kembhavi Inscription Chanda, Nimba, Allapuli, Chanda bhupalaka II, Ayyana, Muvadi ganda, Revarasa

1035 AD - 1058 AD : Anemarasa I  or Yanemarasa I

1035 - 1038 : Kanduru Anemarasa : Record from Mallesvaram Saka 955 and Saka 960 

1058 AD An inscription found at Nagai in Gulbarga dated 1058 AD, Ayyarasa of Haihaya family was ruling Kandurnadu under Somesvara I.

1058 AD - 1071 AD Bacharasa
Queen Kalabbarasi
Bacharasa issued an inscription in his own name- without mentioning his overlords , the Chalukyas of Kalyana . This inscription from Ingalgi in Chitpur has a date corresponding to 1071 A.D.

1096 AD - 1104 AD : Anemarasa II  or Yanemarasa II

Mahamandelesvara Anemarasa was the successor of Bacharasa. He appears in 1096 AD as the subordinate of Chalukya Vikramaditya VI

Kammaravadi Inscription, the reign of Tribhuvanamalla (Vikramditya VI) mentions Yanemarasa of the Haihaya Vamsa with the title of ' Lord of Mahishmati ' . He was ruling in 1104 A.D. , the territory in the neighbourhood of Kammaravadi in the old Hyderabad State

Sankarasa

Bijjarasa II (Son Lokaditya)
Lokadityarasa (Bijja ankakara)

1129 AD : Mallidevarasa

As per Hirebudanur inscription, ruling Mahishmati

1142 AD : Rayaparaja

25th June 1142 AD : Peddavuru, Nalgonda.
This inscription is in Telugu prose and dated Saka 1064, Dundubhi Ashadha Sukla 1, Thursday (A.D. 1142, June 25). It records a grant of two mattars of land to the god Kamisvara of the village Uriya (Peddavuru) for the daily worship etc., by Mahamandalesvara Rayapa Raju of the Haihaya dynasty. The donor is attributed with all the prasasti commonly met with in the epigraphs of the Haihaya dynasty.

2nd July 1142 AD : This inscription is set up in front of Vishnu Kameswara temple. The inscription begins with the usual prasasti of the Haihaya kings and introduces Mahamandalesvara Rayaparaja who is stated to have made a gift of sixty puttis and two marturs vritti for the worship and offerings to the god Kamesvaradeva of Uriya in Gidvaka of the kings of his family.

1158 AD : Anemarasa III younger brother of lokaditya

Anemarasa II succeeded Lokaditya and he was a Mahamandaleshvara under Chalukya king Taila II in 1158 AD

Sons Bijjarasa, Yecharasa

ViraBijjarasa (Bijjarasa III,Anegadeva) (1209, 1221AD)(Queen Slriyadevi)
Yecharasa (Son Kacharasa)
Kacharasa (1212AD)

Suriyaraja
Battuvariguda, Miryalaguda Taluk. : Haihaya Chiefs
This inscription is on a slab in front of the Kameswara temple. The inscription begins with the prasasti of the Haihayas and seems to record the gift of some gold gadyas to the god of Uriya (i.e. Pedda uru) by Suriyaraja. Other details are not known and the last portion is unintelligible.

The Gonas or Konas (1190 AD - 1294 AD), of Haihaya descent, are the feudatories of Kakatiyas.

A Kona Rajendra choda Vennachodaya bearing the Kona Haihaya prasasti and his wife Nimmale Devi, daughter of Premkanti Virappa Reddi are mentioned in a record from Draksharama dated A.D. 1237. Vennachoda’s relationship to the main line is not known. A Kona Betaraja figures in a record from Kumaradevam dated A.D. 1247.

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Kalachuris of Kalyani

1156 - 1183 : Kalachuris of Kalyani 

Founder : 

Kalachuris of Kalyani  also known as Kalachuris of Mahishmati, were an Indian dynasty rose to power in the Deccan region between 1156 and 1182 CE . They are also known as the Early Kalachuris to distinguish them from their later namesakes, especially the Kalachuris of Tripuri.

Soma

Krishna

c. 925 AD : Uchita
c. 950 AD : Asaga
c.975 AD : Kannama
c. 1000 AD : Kirivasaga or Asana II
c. 1057 AD : Bijjala I

Bijjala I was a feudatory of Chalukya Somesvara I in 1057 A.D. 

c.1067 Kannama II

Bijjala’s son Kannama II was also a Chalukya feudatory in 1067 A.D. 

c.1069 AD - c. 1080 AD Ammarasa

The inscription found at Mandrup in south Solapur taluka relates to the period 1069 A.D. The rule of the Kalachuri chief Ammarasa, who is stated to have ruled from Mangaliveda. It mentions the administrative division Anandura-300 and another smaller division of 30.

c. 1080 AD : Jogama

It was suggested by Dr. Desai that Kannama’s son Jogama came to power in about 1080 A.D. though the earliest known date for him so far is 1087-88 A.D. the date of an inscription from Kolagiri in Jath taluka of Sangli district

c.1118 AD - c. 1130 AD : Permadi

1130 - 1167 AD : Bijjala II proclaimed independence in 1156.
Established the authority over Karnataka after wresting power from the Chalukya king Taila III.

He was the most famous of the southern Kalachuri kings who ruled initially as a vassal of Chalukya Vikramaditya VI. He ruled as the Mahamandalesvara (chief or governor) over Karhada-4000 and Tardavadi-1000 provinces, designations given to territories within the larger Western Chalukya kingdom.

Mahamandaiesvara Bijjala is mentioned with his brother Mailugi in inscription dated 1147 A.D. as a subordinate to Jagaddekamalla II. 

He revolted against the Western Chalukya Empire, assumed imperial titles in 1157, and ruled along with his successors, the Deccan Plateau for a quarter of a century

1168–1176 : Sovideva

This inscription was found in the Hanuman temple at Sivani in north Solapur relates to 1171 A.D. It refers itself to the reign of the Kalachuri king Sovideva.

Mallugi --> overthrown by brother Sankama

1176 - 1178 AD : Sankama

1178 AD - 1183 AD : Ahavamalla

18th July, 1181 AD : Appanapalli , Mahabubnagar
This inscription is on the northern wall of Siva temple. Records that the elders of Aiyyavolu 500, 36 Beedu of Mummari and the Ubhaya nananadesis of Kannada Navaka 1000 assembled and built the gateway (torana) at Kadamburu.
Note: This Ahuvamalla was the fifth son of Bijjela. His earliest record is dated A.D. 1181. If this was his third year, he must have proclaimed himself as king in A.D. 1178-79.

11th January, 1182 AD : Alampur, Jogulamba Gadwal District
This inscription is of the time of the Kalachuri king Ahavamalla, son of Bijjala. It cites the date, his 4th regnal year, Magha s.u. 5, Monday. This date regularly corresponds to A.D. 1182, January 11.

It states that the representatives of the trading corporation of Ayyavale-Five-Hundred, Ubhaya-Nanadesis, Mummuridandas of Thirty-six Bidus, Kannada-Four-Thousand and the chief men of the business centres like Trumbula, Gobbur, Maddur and Alampur, assembled in a conference and made the gift of income derived from tools on various transactions to the Gavaresvara Kesava-rasi, Sthanapati of the temple received the gift.

Alampur, Mahaboobnagar District.
11th January, A.D. 1182. :This inscription is dated Regnal year 4, Magha su. 5, Monday, (A.D. 1182, Jan. 11). It records that the representatives of the trading corporation of Ayyavale-500, Ubhaya-nanadesis, Mummuri Dandas of 36 Bidus, Kannada four thousand and the chief men of business centres like Tumbula, Gobburu, Madduru, and Alampur assembled in a conference and made the gift of income from tools on various transactions to the god Gavaresvara. Kesavarasi Sthanapati received the gift.

Singhana

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